Compelling Education Quotes

If you can control a man's thinking you do not have to worry about his action. When you determine what a man shall think you do not have to concern yourself about what he will do. If you make a man feel that he is inferior, you do not have to compel him to accept an inferior status, for he will seek it himself. If you make a man think that he is justly an outcast, you do not have to order him to the back door. He will go without being told; and if there is no back door, his very nature will demand one.

Passion and drive are not the same at all. Passion pulls you toward something you cannot resist. Drive pushes you toward something you feel compelled or obligated to do. If you know nothing about yourself, you can't tell the difference. Once you gain a modicum of self-knowledge, you can express your passion.....It's not about jumping through someone else's hoops. That's drive.

White people, who had the political educations of potatoes - lumpy, unseasoned, and biased towards the Irish - were suddenly feeling compelled to speak out about injustice. This happened once every forty years on average, usually after a period when folk music became popular again. When folk music became popular again, it reminded people that they had ancestors, and then, after a considerable delay, that their ancestors had done bad things.

Multiculturalism compels educators to recognize the narrow boundaries that have shaped the way knowledge is shared in the classroom. It forces us all to recognize our complicity in accepting and perpetuating biases of any kind.

Unless we have the wealth to pay for private education, we are compelled by law to go to public school—and to the public school in our district. Thus the state, by requiring attendance but refusing to require equity, effectively requires inequality. Compulsory inequity, perpetuated by state law, too frequently condemns our children to unequal lives.

It is not enough that the conditions of labour are concentrated at one pole of society in the shape of capital, while at the other pole are grouped masses of men who have nothing to sell but their labour-power. Nor is it enough that they are compelled to sell themselves voluntarily. The advance of capitalist production develops a working class which by education, tradition and habit looks upon the requirements of that mode of production as self-evident natural laws. The organization of the capitalist process of production, once it is fully developed, breaks down all resistance.

If everybody were compelled to have the proper kind of education, we'd have a better world. If we force people to do good, they will be free to be happy.

But it is impossible to picture any of our interrogators, right up to Abakumov and Beria, wanting to slip into prisoner's skin even for one hour, or feeling compelled to sit and meditate in solitary confinement. Their branch of service does not require them to be educated people of broad culture and broad views—and they are not. Their branch of service does not require them to think logically—and they do not. Their branch of service requires only that they carry out orders exactly and be impervious to suffering—and that is what they do and what they are. We who have passed through their hands feel suffocated when we think of the legion, which is stripped bare of universal human ideals.

It would save money in the end if the Government paid a comfortable allowance to all mothers of young children who would otherwise be compelled to work. . . . It doesn't make sense to let mothers go to work making dresses in a factory or tapping typewriters in an office, and have them pay other people to do a poorer job of bringing up their children.

Psychotherapy/educational cults, which have enjoyed great popularity, purport to give the participant “insight” and “enlightenment.” Commercial cults play on people’s desires to make money. They typically promise riches but actually enslave people, and compel them to turn money over to the group. None of these destructive cults deliver what they promise and glittering dreams eventually turn out to be paths to psychological enslavement.

To my Black brothers and sisters, choose faith. As difficult as it is, choose faith—the kind of faith that we know without works is dead. The faith that raises awareness, educates the community, advocates, cares for the widows and feeds the orphans. Choose the faith that is compelled to action, but not controlled my anger.

The more we live as 'free individuals' . . . the more we are effectively non-free, caught within the existing frame of possibilities--we have to be impelled or disturbed into freedom. . . . This paradox thoroughly pervades the form of subjectivity that characterizes 'permissive' liberal society. Since permissiveness and free choice are elevated into a supreme value, social control and domination can no longer appear as infringing on subjects' freedom: they have to appear as (and be sustained by) individuals experiencing themselves as free. There is a multitude of forms of this appearing of un-freedom in the guise of its opposite: in being deprived of universal healthcare, we are told that we are being given a new freedom of choice (to choose our healthcare provider); when we can no longer rely on long-term employment and are compelled to search for a new precarious job every couple of years, we are told that we are being given the opportunity to reinvent ourselves and discover our creative potential; when we have to pay for the education of our children, we are told that we are now able to become 'entrepreneurs of the self," acting like a capitalist freely choosing how to invest the resources he possesses (or has borrowed). In education, health, travel . . . we are constantly bombarded by imposed 'free choices'; forced to make decisions for which we are mostly not qualified (or do not possess enough information), we increasingly experience our freedom as a burden that causes unbearable anxiety. Unable to break out of this vicious cycle alone, as isolated individuals--since the more we act freely the more we become enslaved by the system--we need to be 'awakened' from this 'dogmatic slumber' of fake freedom.

With God All Things Are Possible!

Two seemingly antagonistic forces, equally deleterious in their actions and ultimately combining to produce their results, are at present ruling over our educational institutions, although these were based originally upon very different principles. These forces are: a striving to achieve the greatest possible extension of education on the one hand, and a tendency to minimize and to weaken it on the other. The first-named would fain spread learning among the greatest possible number of people; the second would compel education to renounce its highest and most independent claims in order to subordinate itself to the service of the State.

The chaplain has a good life, an easy life. He is well educated, modestly well-to-do, and awkwardly handsome. He has faced no particularly compelling struggle, aside from frequently being dumped by women he wished to marry. His friends and family are in good health. And, sometimes, when one is not blessed with crisis, one must manufacture it.

Rousseau said that a woman’s place is the home. Many women are at home…watching their children starve. Some Assembly members voted for schools to teach girls home arts. Did any woman of the Third Estate not learn home arts as soon as she could walk? If women were educated, they’d have other ways to feed their children besides laundering and whoring.

A Medical Affair is more than compelling fiction. It also is a powerful narrative about how relationships between physicians and patients can evolve in unethical, even unlawful ways. And as a medical ethicist and educator, I was delighted to see Strauss deftly weave important information about sexual misconduct by physicians into her story line.” David Orentlicher Professor of law, medicine and ethics at Indiana University. Oversaw drafting of American Medical Association's ethical guidelines on intimate relationships between physicians and their patients

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.

Every particular society, when it is narrow and unified, is estranged from the all-encompassing society. Every patriot is harsh to foreigners. They arc only men. They arc nothing in his eyes - This is a drawback, inevitable but not compelling. The essential thing is to be good to the people with whom one lives. Abroad, the Spartan was ambitious, avaricious. iniquitous. But disinterestedness, equity, and concord reigned within his walls. Distrust those cosmopolitans who go to great length in their books to discover duties they do not deign to fulfill around them. A philosopher loves the Tartars so as to be spared having to love his neighbors.

So long as the individual state, despite its official condemnation of war, has to consider the possibility of engaging in war, it must influence and educate its citizens—and its youth in particular—in such a way that they can easily be converted into efficient soldiers in the event of war. Therefore it is compelled not only to cultivate a technical-military training and type of thinking but also to implant a spirit of national vanity in its people in order to secure their inner readiness for the outbreak of war.

Anger is good... Anger, you see, is to people what fuel is to an automobile. Without it, we would not be motivated to rise to any challenge, and life would be no more than mere existence. Anger is an energy that compels us to define what is right and wrong, good and bad, just and unjust. Anger is also like electricity. Electricity is powerful-- so powerful, in fact, that it can cause devastating destruction if it is mishandled or abused. But if channeled properly and intelligently, it is highly useful to mankind.

In the absence of self-control, this primordial nature of the limbic brain often compels the mind to give in to evils of corruption.

One feature eliminated local control of education; it compelled the governor to close and cut off funds to any school that planned to desegregate under federal court order.

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

One thing that distinguishes human beings from other animals is that we are evaluative creatures. We can take a critical stance toward our own activities, and aspire to direct ourselves toward objects and projects that we judge to be more worthy than others that may be more immediately gratifying. Animals are guided by appetites that are fixed, and so are we, but we can also form a second-order desire, “a desire for a desire,” when we entertain some picture of the sort of person we would like to be—a person who is better not because she has more self-control, but because she is moved by worthier desires. Acquiring the tastes of a serious person is what we call education. Does it have a future? The advent of engineered, hyperpalatable mental stimuli compels us to ask the question.

I wou'd therefore exhort all my sex (...) to betake themselves to the improvement of their minds (...) and (...) shew our selves worthy something from them, as much above their bare esteem, as they conceit themselves above us. In a word, let us shew them, by what little we do without aid of education, the much we might do if they did us justice; that we may force a blush from them, if possible, and compel them to confess their own baseness to us, and that the worst of us deserve much better treatment than the best of us receive.

Educator and activist Parker Palmer makes a compelling case that burnout typically does not come about because we’ve given so much of ourselves that we have nothing left. He tells us, “It merely reveals the nothingness from which I was trying to give in the first place.

In adolescence, I hated life and was continually on the verge of suicide, from which, however, I was restrained by the desire to know more mathematics. Now, on the contrary, I enjoy life; I might almost say that with every year that passes I enjoy it more…very largely it is due to a diminishing preoccupation with myself. Like others who had a Puritan education, I had the habit of meditating on my sins, follies, and shortcomings. I seemed to myself - no doubt justly - a miserable specimen. Gradually I learned to be indifferent to myself and my deficiencies; I came to center my attention increasingly upon external objects: the state of the world, various branches of knowledge, individuals for whom I felt affection…And every external interest inspires some activity which, so long as the interest remains alive, is a complete preventive of ennui. Interest in oneself, on the contrary, leads to no activity of a progressive kind. It may lead to the keeping of a diary, to getting psychoanalyzed, or perhaps to becoming a monk. But the monk will not be happy until the routine of the monastery has made him forget his own soul. The happiness which he attributes to religion he could have obtained from becoming a crossing-sweeper, provided he were compelled to remain one. External discipline is the only road to happiness for those unfortunates whose self-absorption is too profound to be cured in any other way.

This continent is littered coast to coast with people who were compelled to study business administration when they should have been painting murals or practicing the fiddle or digging a truck garden, and finally got their chance when it was twenty years too late to lead them anywhere.

There are, essentially, two compelling reasons why I believe the reading public should care about Fred and his work: First, he recognized the critical importance of learning during the earliest years. No one better understood how essential it is for proper social, emotional, cognitive, and language development to take place in the first few years of life. And no one did more to convince a mass audience in America of the value of early education. Second, he provided, and continues to provide, exemplary moral leadership. Fred Rogers advanced humanistic values because of his belief in Christianity, but his spirituality was completely eclectic; he found merit in all faiths and philosophies. His signature value was human kindness; he lived it and he preached it, to children, to their parents, to their teachers, to all of us everywhere who could take the time to listen.

Untouchability shuts all doors of opportunities for betterment in life for Untouchables. It does not offer an Untouchable any opportunity to move freely in society; it compels him to live in dungeons and seclusion; it prevents him from educating himself and following a profession of his choice.

The most dangerous situation for a child in regard to matters of religion: The most dangerous is not that the father or the educator is a freethinker, or even a hypocrite. No, the most dangerous is if he is a pious, God-fearing man, and the child is intimately and deeply sure of it, but nevertheless senses that deep down in his father’s soul there is a hidden disquiet, as though fear of God and piety still were powerless to give peace. The real danger lies in the fact that on this point the child is almost compelled to draw a conclusion about God, namely that, after all, God is not infinitely loving.

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.

Economic insecurity and deprivation are key components of a hierarchical society. If they are eliminated, and if literacy and education are widespread, the elites have to deal with a population that is not as easily mesmerized by power and not compelled by necessity to submit to subjugation and exploitation in exchange for material security.

Morals cannot be legislated but behavior can be regulated. The law cannot make an employer love me, but it can keep him from refusing to hire me because of the color of my skin. We must depend on religion and education to alter the errors of the heart and mind; but meanwhile it is an immoral act to compel a man to accept injustice until another man's heart is set straight.

Many people, even those who view themselves as liberals on other issues, tend to grow indignant, even rather agitated, if invited to look closely at these inequalities. “Life isn’t fair,” one parent in Winnetka answered flatly when I pressed the matter. “Wealthy children also go to summer camp. All summer. Poor kids maybe not at all. Or maybe, if they’re lucky, for two weeks. Wealthy children have the chance to go to Europe and they have the access to good libraries, encyclopedias, computers, better doctors, nicer homes. Some of my neighbors send their kids to schools like Exeter and Groton. Is government supposed to equalize these things as well?” But government, of course, does not assign us to our homes, our summer camps, our doctors—or to Exeter. It does assign us to our public schools. Indeed, it forces us to go to them. Unless we have the wealth to pay for private education, we are compelled by law to go to public school—and to the public school in our district. Thus the state, by requiring attendance but refusing to require equity, effectively requires inequality. Compulsory inequity, perpetuated by state law, too frequently condemns our children to unequal lives.

White people, who had the political educations of potatoes—lumpy, unseasoned, and biased toward the Irish—were suddenly feeling compelled to speak out about injustice. This happened once every forty years on average, usually after a period when folk music became popular again. When folk music became popular again, it reminded people that they had ancestors, and then, after a considerable delay, that their ancestors had done bad things.

My father was taking me as seriously as the Ringolds were, but not with Ira’s political fearlessness, with Murray’s literary ingenuity, above all, with their seeming absence of concern for my decorum, for whether I would or would not be a good boy. The Ringolds were the one-two punch promising to initiate me into the big show, into my beginning to understand what it takes to be a man on the larger scale. The Ringolds compelled me to respond at a level of rigor that felt appropriate to who I now was. Be a good boy wasn’t the issue with them. The sole issue was my convictions. But then, their responsibility wasn’t a father’s, which is to steer his son away from the pitfalls. The father has to worry about the pitfalls in a way the teacher doesn’t. He has to worry about his son’s conduct, he has to worry about socializing his little Tom Paine. But once little Tom Paine has been let into the company of men and the father is still educating him as a boy, the father is finished. Sure, he’s worrying about the pitfalls—if he wasn’t, it would be wrong. But he’s finished anyway. Little Tom Paine has no choice but to write him off, to betray the father and go boldly forth to step straight into life’s very first pit. And then, all on his own—providing real unity to his existence—to step from pit to pit for the rest of his days, until the grave, which, if it has nothing else to recommend it, is at least the last pit into which one can fall.

If you can control a man’s thinking you do not have to worry about his action. “When you determine what a man shall think you do not have to concern yourself about what he will do. If you make a man feel that he is inferior, you do not have to compel him to accept an inferior status, for he will seek it himself. If you make a man think that he is justly an outcast, you do not have to order him to the back door. He will go without being told; and if there is no back door, his very nature will demand one.

The impotence of liberal humanism is a symptom of its essentially contradictory relationship to modern capitalism. For although it forms part of the ‘official’ ideology of such society, and the ‘humanities’ exist to reproduce it, the social order within which it exists has in one sense very little time for it at all. Who is concerned with the uniqueness of the individual, the imperishable truths of the human condition or the sensuous textures of lived experience in the Foreign Office or the boardroom of Standard Oil? Capitalism’s reverential hat-tipping to the arts is obvious hypocrisy, except when it can hang them on its walls as a sound investment. Yet capitalist states have continued to direct funds into higher education humanities departments, and though such departments are usually the first in line for savage cutting when capitalism enters on one of its periodic crises, it is doubtful that it is only hypocrisy, a fear of appearing in its true philistine colours, which compels this grudging support. The truth is that liberal humanism is at once largely ineffectual, and the best ideology of the ‘human’ that present bourgeois society can muster. The ‘unique individual’ is indeed important when it comes to defending the business entrepreneur’s right to make profit while throwing men and women out of work; the individual must at all costs have the ‘right to choose’, provided this means the right to buy one’s child an expensive private education while other children are deprived of their school meals, rather than the rights of women to decide whether to have children in the first place.

The passion for such children contains no ego motive of anticipated reciprocity; one is choosing against, in the poet Richard Wilbur's phrase, 'loving things for reasons'. You find beauty and hope in the existence, rather than the achievements, of such a child. Most parenthood entails some struggle to change, educate and improve one's children; people with multiple severe disabilities may not become anything else, and there is a compelling purity in parental engagement not with what might or should or will be, but with, simply, what is.

The general laws of migration hold that the greater the obstacles and the farther the distance traveled, the more ambitious the migrants. “It is the higher status segments of a population which are most residentially mobile,” the sociologists Karl and Alma Taeuber wrote in a 1965 analysis of census data on the migrants, published the same year as the Moynihan Report. “As the distance of migration increases,” wrote the migration scholar Everett Lee, “the migrants become an increasingly superior group.” Any migration takes some measure of energy, planning, and forethought. It requires not only the desire for something better but the willingness to act on that desire to achieve it. Thus the people who undertake such a journey are more likely to be either among the better educated of their homes of origin or those most motivated to make it in the New World, researchers have found. “Migrants who overcome a considerable set of intervening obstacles do so for compelling reasons, and such migrations are not taken lightly,” Lee wrote. “Intervening obstacles serve to weed out some of the weak or the incapable.” The

Can any position be more wretched than that of the unhappy father who, when he clasps his child to his breast, is haunted by the suspicion that this is the child of another, the badge of his own dishonor, a thief who is robbing his own children of their inheritance. Under such circumstances the family is little more than a group of secret enemies, armed against each other by a guilty woman, who compels them to pretend to love one another. Thus it is not enough that a wife should be faithful; her husband, along with his friends and neighbors, must believe in her fidelity; she must be modest, devoted, retiring; she should have the witness not only of a good conscience, but of a good reputation. In a word, if a father must love his children, he must be able to respect their mother. For these reasons it is not enough that the woman should be chaste, she must preserve her reputation and her good name. From these principles there arises not only a moral difference between the sexes, but also a fresh motive for duty and propriety, which prescribes to women in particular the most scrupulous attention to their conduct, their manners, their behavior.

The most dangerous situation for a child in regard to matters of religion: The most dangerous is not that the father or the educator is a freethinker, or even a hypocrite. No, the most dangerous is if he is a pious, God-fearing man, and the child is intimately and deeply sure of it, but nevertheless senses that deep down in his father’s soul there is a hidden disquiet, as though fear of God and piety still were powerless to give peace. The real danger lies in the fact that on this point the child is almost compelled to draw a conclusion about God, namely that, after all, God is not infinitely loving.

Strikes me that one-half or maybe two-thirds of the American people are the best fellows on earth--the friendliest and the most interested in everything and the jolliest. And I guess the remaining third are just about the worst crabs, the worst Meddlesome Matties, the most ignorant and pretentious fools, that God ever made. Male AND female! I'd be tickled to death to live in America IF. If we got rid of Prohibition, so a man could get a glass of beer instead of being compelled to drink gin and hootch. If we got rid of taking seriously a lot of self-advertising, half-educated preachers and editors and politicians, so that folks would develop a little real thinking instead of being pushed along by a lot of mental and moral policemen.

[The humanities] invite—they compel—us to confront the truth about ourselves and help us to inhabit with greater understanding the disjointed condition of longing and defeat that defines the human condition. Achilles’ reflections on honor and memory and the fleeting beauty of youth; Shakespeare’s defense of love against the powers of “sluttish time” Kant’s struggle to put our knowledge of certain things on an unchallengeable foundation so as to place the knowledge of others forever beyond reach; Caravaggio’s painting of the sacrifice of Isaac, which depicts a confusion of loves that defeats all understanding; and so on endlessly through the armory of humanistic works: the subject is always the same. The subject is always man, whose nature it is to yearn to be more than he is.

Doggerel by a Senior Citizen (for Robert Lederer) Our earth in 1969 Is not the planet I call mine, The world, I mean, that gives me strength To hold off chaos at arm’s length. My Eden landscapes and their climes Are constructs from Edwardian times, When bath-rooms took up lots of space, And, before eating, one said Grace. The automobile, the aeroplane, Are useful gadgets, but profane: The enginry of which I dream Is moved by water or by steam. Reason requires that I approve The light-bulb which I cannot love: To me more reverence-commanding A fish-tail burner on the landing. My family ghosts I fought and routed, Their values, though, I never doubted: I thought the Protestant Work-Ethic Both practical and sympathetic. When couples played or sang duets, It was immoral to have debts: I shall continue till I die To pay in cash for what I buy. The Book of Common Prayer we knew Was that of 1662: Though with-it sermons may be well, Liturgical reforms are hell. Sex was of course —it always is— The most enticing of mysteries, But news-stands did not then supply Manichean pornography. Then Speech was mannerly, an Art, Like learning not to belch or fart: I cannot settle which is worse, The Anti-Novel or Free Verse. Nor are those Ph.D’s my kith, Who dig the symbol and the myth: I count myself a man of letters Who writes, or hopes to, for his betters. Dare any call Permissiveness An educational success? Saner those class-rooms which I sat in, Compelled to study Greek and Latin. Though I suspect the term is crap, There is a Generation Gap, Who is to blame? Those, old or young, Who will not learn their Mother-Tongue. But Love, at least, is not a state Either en vogue or out-of-date, And I’ve true friends, I will allow, To talk and eat with here and now. Me alienated? Bosh! It’s just As a sworn citizen who must Skirmish with it that I feel Most at home with what is Real.

There is a multitude of forms of this appearing of un-freedom in the guise of its opposite: in being deprived of universal healthcare, we are told that we are being given a new freedom of choice (to choose our healthcare provider); when we can no longer rely on long-term employment and are compelled to search for a new precarious job every couple of years, we are told that we are being given the opportunity to reinvent ourselves and discover our creative potential; when we have to pay for the education of our children, we are told that we are now able to become “entrepreneurs of the self,” acting like a capitalist freely choosing how to invest the resources he possesses (or has borrowed). In education, health, travel we are constantly bombarded by imposed “free choices”; forced to make decisions for which we are mostly not qualified (or do not possess enough information), we increasingly experience our freedom as a burden that causes unbearable anxiety.

I awoke to the fraud that had been committed in socialism’s name, and felt an immediate obligation to do something about it. All those laws formulated by the British Labour Party, which set out to organize society for the greater good of everyone, by controlling, marginalizing or forbidding some natural human activity, took on another meaning for me. I was suddenly struck by the impertinence of a political party that sets out to confiscate whole industries from those who had created them, to abolish the grammar schools to which I owed my education, to force schools to amalgamate, to control relations in the workplace, to regulate hours of work, to compel workers to join a union, to ban hunting, to take property from a landlord and bestow it on his tenant, to compel businesses to sell themselves to the government at a dictated price, to police all our activities through quangos designed to check us for political correctness. And I saw that this desire to control society in the name of equality expresses exactly the contempt for human freedom that I encountered in Eastern Europe.

Choice implies consciousness — a high degree of consciousness. Without it, you have no choice. Choice begins the moment you disidentify from the mind and its conditioned patterns, the moment you become present. Until you reach that point, you are unconscious, spiritually speaking. This means that you are compelled to think, feel, and act in certain ways according to the conditioning of your mind. That is why Jesus said: “Forgive them, for they know not what they do.” This is not related to intelligence in the conventional sense of the word. I have met many highly intelligent and educated people who were also completely unconscious, which is to say completely identified with their mind. In fact, if mental development and increased knowledge are not counterbalanced by a corresponding growth in consciousness, the potential for unhappiness and disaster is very great. Your friend is stuck in a relationship with an abusive partner, and not for the first time. Why? No choice. The mind, conditioned as it is by the past, always seeks to re-create what it knows and is familiar with. Even if it is painful, at least it is familiar. The mind always adheres to the known. The unknown is dangerous because it has no control over it.

In every generation, the embrace of Calvinism by a faction of students and faculty placed schools and administrators in a difficult position. Since the 1920s, Calvinism had acquired a reputation among fundamentalist institutions of higher education as both compelling and disruptive. Calvinists often demanded greater theological consistency than school leaders wanted to endorse. And they sometimes disparaged important elements of American evangelicalism, including the emotional revivalism and dispensational Bible-reading methods beloved by so many evangelicals. In addition, school administrators remained painfully aware of the fact that their interdenominational schools needed to remain friendly to a relatively wide variety of denominational backgrounds. The big tent of American evangelicalism often included groups that considered Calvinism a foreign imposition. As in all things, school administrators balked at the idea of embracing any idea that would drive away students and their tuition dollars. In effect, Calvinism served as a perennial reminder of the unresolvable tension in fundamentalist and evangelical institutions between the demands of theological purity, interdenominational viability, and institutional pragmatism.

But there is also (though much of this is kept from us, to keep us intimidated and without hope) the bubbling of change under the surface of obedience: the growing revulsion against the endless wars (I think of the Russian women in the nineties, demanding their country end its military intervention in Chechnya, as did Americans during the Vietnam war); the insistence of women all over the world that they will no longer tolerate abuse and subordination—we see, for instance, the new international movement against female genital mutilation, and the militancy of welfare mothers against punitive laws. There is civil disobedience against the military machine, protest against police brutality directed especially at people of color. In the United States, we see the educational system, a burgeoning new literature, alternative radio stations, a wealth of documentary films outside the mainstream, even Hollywood itself and sometimes television—compelled to recognize the growing multiracial character of the nation. Yes, we have in this country, dominated by corporate wealth and military power and two antiquated political parties, what a fearful conservative characterized as “a permanent adversarial culture” challenging the present, demanding a new future.

The Endless Argument Political life in a democracy is a nonstop flow of contradictions and conflicts. What shall we do when the will of the majority infringes on the rights of a minority? If we want both freedom and justice, what is the proper balance of unrestrained personal or economic activity and government regulation? Which is most effective in transforming various kinds of behaviors: education, incentives, or legal sanctions? In the face of a foreign threat, is our national interest more likely to be secured through quiet diplomacy or saber-rattling? In the face of divergent problems like these, what kinds of institutions will allow people who disagree to open up and work together rather than shut down and turn against each other? When America's founders wrestled with that question, they were motivated in part by a desire to grow beyond Old World traditions of “resolving” conflicts by royal decree. But their more immediate motivation was the need to deal with the serious conflicts among themselves. The fact that the founders were all white, male landholders did not make for a united approach to declaring independence from British rule and framing a national constitution. Far from it. Their own diversity of convictions compelled them to invent political institutions capable of surviving conflict and of putting it to good use.

Imagine that you are watching a really great magic trick. The celebrated conjuring duo Penn and Teller have a routine in which they simultaneously appear to shoot each other with pistols, and each appears to catch the bullet in his teeth. Elaborate precautions are taken to scratch identifying marks on the bullets before they are put in the guns, the whole procedure is witnessed at close range by volunteers from the audience who have experience of firearms, and apparently all possibilities for trickery are eliminated. Teller’s marked bullet ends up in Penn’s mouth and Penn’s marked bullet ends up in Teller’s. I [Richard Dawkins] am utterly unable to think of any way in which this could be a trick. The Argument from Personal Incredulity screams from the depths of my prescientific brain centres, and almost compels me to say, ‘It must be a miracle. There is no scientific explanation. It’s got to be supernatural.’ But the still small voice of scientific education speaks a different message. Penn and Teller are world-class illusionists. There is a perfectly good explanation. It is just that I am too naïve, or too unobservant, or too unimaginative, to think of it. That is the proper response to a conjuring trick. It is also the proper response to a biological phenomenon that appears to be irreducibly complex. Those people who leap from personal bafflement at a natural phenomenon straight to a hasty invocation of the supernatural are no better than the fools who see a conjuror bending a spoon and leap to the conclusion that it is ‘paranormal’.

The first obstacle [to liberal education] is the learning situation itself. What is the ideal learning situation? It is the more or less continuous contact between a student and his teacher, who is another student, more advanced in many ways, but still learning himself. This situation usually does not prevail; in fact, it is extremely rare. Since the immemorial, institutions of learning, especially higher learning, have been established, called „schools“ — and the ambiguity of the term becomes immediately apparent. Institutionalization means ordering activities into certain patters; in the case of learning activities, into classes, schedules, courses, curriculums, examinations, degress, and all the venerable and sometimes ridiculous paraphernalia of academic life. The point is that such institutionalization cannot be avoided: both the gregarious and the rational character of man compel him to impose upon himself laws and regulations. Moreover, the discipline of learning itself seems to require an orderly and planned procedure. And yet we all know how this schedule routine can interfere with the spontaneity of questioning and of leaning and the occurrence of genuine wonderment. A student may even never become aware that there is the possibility of spontaneous learning which depends merely on himself and on nobody and nothing else. Once the institutional character of learning tends to prevail, the goal of liberal education may be completely lost sight of, whatever other goals may be successfully reached. And I repeat, this obstacle is not extraneous to learning. It is prefigured in the methodical and systematic character of exploratory questioning. It has to be faced over and over again.

Creating “Correct” Children in the Classroom One of the most popular discipline programs in American schools is called Assertive Discipline. It teaches teachers to inflict the old “obey or suffer” method of control on students. Here you disguise the threat of punishment by calling it a choice the child is making. As in, “You have a choice, you can either finish your homework or miss the outing this weekend.” Then when the child chooses to try to protect his dignity against this form of terrorism, by refusing to do his homework, you tell him he has chosen his logical, natural consequence of being excluded from the outing. Putting it this way helps the parent or teacher mitigate against the bad feelings and guilt that would otherwise arise to tell the adult that they are operating outside the principles of compassionate relating. This insidious method is even worse than outand-out punishing, where you can at least rebel against your punisher. The use of this mind game teaches the child the false, crazy-making belief that they wanted something bad or painful to happen to them. These programs also have the stated intention of getting the child to be angry with himself for making a poor choice. In this smoke and mirrors game, the children are “causing” everything to happen and the teachers are the puppets of the children’s choices. The only ones who are not taking responsibility for their actions are the adults. Another popular coercive strategy is to use “peer pressure” to create compliance. For instance, a teacher tells her class that if anyone misbehaves then they all won’t get their pizza party. What a great way to turn children against each other. All this is done to help (translation: compel) children to behave themselves. But of course they are not behaving themselves: they are being “behaved” by the adults. Well-meaning teachers and parents try to teach children to be motivated (translation: do boring or aversive stuff without questioning why), responsible (translation: thoughtless conformity to the house rules) people. When surveys are conducted in which fourth-graders are asked what being good means, over 90% answer “being quiet.” And when teachers are asked what happens in a successful classroom, the answer is, “the teacher is able to keep the students on task” (translation: in line, doing what they are told). Consulting firms measuring teacher competence consider this a major criterion of teacher effectiveness. In other words if the students are quietly doing what they were told the teacher is evaluated as good. However my understanding of ‘real learning’ with twenty to forty children is that it is quite naturally a bit noisy and messy. Otherwise children are just playing a nice game of school, based on indoctrination and little integrated retained education. Both punishments and rewards foster a preoccupation with a narrow egocentric self-interest that undermines good values. All little Johnny is thinking about is “How much will you give me if I do X? How can I avoid getting punished if I do Y? What do they want me to do and what happens to me if I don’t do it?” Instead we could teach him to ask, “What kind of person do I want to be and what kind of community do I want to help make?” And Mom is thinking “You didn’t do what I wanted, so now I’m going to make something unpleasant happen to you, for your own good to help you fit into our (dominance/submission based) society.” This contributes to a culture of coercion and prevents a community of compassion. And as we are learning on the global level with our war on terrorism, as you use your energy and resources to punish people you run out of energy and resources to protect people. And even if children look well-behaved, they are not behaving themselves They are being behaved by controlling parents and teachers.

Students of the theory of ethics call only those acts "good" which are the expression of good impulses and refuse to acknowledge others as such. But society is on the whole guided by practical aims and does not bother about this distinction; it is satisfied if a man adapts his conduct and his actions to the precepts of civilization and asks little about his motives. We have heard that the outer compulsion which education and environment exercise upon a man brings about a further transformation of his impulse life for the good, the change from egotism to altruism. But this is not the necessary or regular effect of the outer compulsion. Education and environment have not only love premiums to offer but work with profit premiums of another sort, namely rewards and punishments. They can therefore bring it about that a person subject to their influence decides in favor of good conduct in the civilized sense without any ennobling of impulse or change from egotistic into altruistic inclinations. On the whole the consequence remains the same; only special circumstances will reveal whether the one person is always good because his impulses compel him to be so while another person is good only in so far as this civilized behavior is of advantage to his selfish purposes. But our superficial knowledge of the individual gives us no means of distinguishing the two cases, and we shall certainly be misled by our optimism into greatly over-estimating the number of people who have been transformed by civilization. Civilized society, which demands good conduct and does not bother about the impulse on which it is based, has thus won over a great many people to civilized obedience who do not thereby follow their own natures. Encouraged by this success, society has permitted itself to be misled into putting the ethical demands as high as possible, thereby forcing its members to move still further from their emotional dispositions. A continual emotional suppression is imposed upon them, the strain of which is indicated by the appearance of the most remarkable reactions and compensations. In the field of sexuality, where such suppression is most difficult to carry out, it results in reactions known as neurotic ailments. In other fields the pressure of civilization shows no pathological results but manifests itself in distorted characters and in the constant readiness of the inhibited impulses to enforce their gratification at any fitting opportunity.

Why then," he says, suddenly turning to me and folding his arms across his chest, "did your mother study in France? Why did you study in Italy? Which I presume you did because you know as well as I do that no culinary education is considered complete without an international apprenticeship." His voice is smug, his mouth curled in a half smile. "Wait a minute," I say, feeling suddenly compelled to defend American culinary tradition (not to mention my own expensive and, in my opinion, extremely comprehensive education at the Culinary Institute of America). "I studied in Italy because I cook Italian food. My mother studied in France because in the late 1960s there was no other option. But that certainly doesn't mean that there isn't a rich and varied culinary tradition in America today. Stop at a roadside barbeque in Texas, eat a lobster roll in Bangor, Maine, order a fried egg on your Primanti sandwich in Pittsburgh, for heaven's sake!

You can’t blame your boss for not giving you the support you need. Plenty of people will say, ‘It’s my boss’s fault.’ No, it’s actually your fault because you haven’t educated him, you haven’t influenced him, you haven’t explained to him in a manner he understands why you need this support that you need. That’s extreme ownership. Own it all.” A Good Reason to Be an Early Riser “I’m up and getting after it by 4: 45. I like to have that psychological win over the enemy. For me, when I wake up in the morning—and I don’t know why—I’m thinking about the enemy and what they’re doing. I know I’m not on active duty anymore, but it’s still in my head: that there’s a guy in a cave somewhere, he’s rocking back and forth, and he’s got a machine gun in one hand and a grenade in the other. He’s waiting for me, and we’re going to meet. When I wake up in the morning, I’m thinking to myself: What can I do to be ready for that moment, which is coming? That propels me out of bed.” TF: This story has compelled so many listeners to start waking early that there is a #0445club hashtag on Twitter, featuring pictures of wristwatches. It’s still going strong more than a year after the podcast.

There’s a whole lot more compelling reasons.  For example, the world’s full of assholes.  If there’s one human trait that transcends racial and cultural divides, it’s being an asshole.  Doesn’t matter what color your skin is, which god you worship, where you fall in the political spectrum, who you like to get naked with or how educated you are or aren’t.  Becoming an asshole is an equal opportunity for everyone.  But… I digress.

A definition of a term indicates its original meaning from the language the person reads, writes and speaks in daily life settings. However, an intellectual persons interpretation and perspective can modify its context so he or she can sound creative and compelling when he or she educates his or her audience by forming a connection with a particular vocabulary word scholars/ innovative thinkers would use specifically in a particular field of study.

FOREWORD When Commander Perry opened up to the occidental world that shut-tight little island Kingdom, Japan, he did more than merely contact for our manufacturers a people who bought "Nifty Clothes," with two pair of pants. He gave us an insight into a world that was thoroughly organized and civilized long before Columbus discovered West where the East should have been. The Japanese learned much from the so-called civilized world, -but they taught us something we could never have learned from intercourse with any other nation. They gave our governmental forces of law and order a weapon that aided materially in the suppression of disorderly elements throughout our great cities. It took time, of course, to break down the prejudices that our early enforcement officers, in common with our then wild and wooly population, had against anything that was foreign. But when the great police forces of our largest metropolises realized that guns and billies alone would not be proof against big, burly lawbreakers, and that to instil respect in the hearts of "bruisers" they needed something other than armaments—pistols that could not be drawn fast enough,—they then discovered the wonder of Jiu-jitsu. They found that the wily little brown man depended on brain instead of brawn and that he had developed a Science and an Art that utilized another's strength to his own undoing. Strangely enough it was the layman who first appreciated the potential value of Jiu-jitsu. For many years before the Police Forces of our cities put a study of this Science into the training of every rookie policeman, there were physical culture experts in America who advocated the use of it by everyone who had any respect for physical prowess but who found the spirit more willing than the flesh. They showed that it needed no possession of unusual strength to overcome an opponent that depended entirely on his bulk and ferocious appearance to cow the meeker ones of the earth into submission. The Japanese, by the very fact of their small stature, are compelled to place more emphasis on strategy than on force. Thus they have thoroughly developed Jiu-jitsu and there is barely a saffron-hued tot in Japan that doesn't know something about the "Gentle-Art" as it is known. President Masaryk of Czechoslovakia, one of the world's greatest educators, who, together with millions of his enlightened and progressive countrymen, is a firm believer in "a strong mind in a strong body," sought to teach every schoolboy in his country some knowledge of the wisest of all physical sciences. While it does not itself develop and build muscle, it is an invaluable aid to the sensible use of the body. It is a form of wrestling that combines the cunning of the fox with the lithe grace and agility of the panther. It sharpens the brain and quickens the nerve centers. The man or woman who has self-respect must not sit by and permit our people to become a nation of spectators watching athletic specialists perform, while we become obese and ungainly applauders. Jiu-jitsu gives the man, woman and child, denied by nature a great frame, the opportunity to walk without fear, to resist successfully the bullies of their particular world, and the self-confidence which only a "well-armed" athlete can have. By its use, differences in weight, height and reach are practically wiped out, so that he who knows, may smilingly face superior odds and conquer.

WISDOM KEEPER: My Extraordinary Journey to Unlock the Sacred Within “Chloe’s heartfelt journey is the real deal here to inspire us all. She takes the reader on a journey of darkness to light, struggle to freedom, fear to love. Thank you, Chloe, for this incredible ride. A must read for all who want true transformation.”— Dr. Shannon South, Award-Winning Therapist, Best-Selling Author, and Founder of the Ignite Your Life and business programs “There is a healing purpose in every experience written by Chloe in this spiritual memoir. She shares processes for healing in the physical, emotional and spiritual realms, showing us our ability to use all levels of energy to achieve deep and lasting healing. Chloe reveals to us the importance of connection—with the spiritual and physical world, and our past lives to the present. She reminds us we are essential in the Universe; when we heal, our loved ones, people around us, and the Earth also heals. Chloe inspires us to do the same thing. Well done. I appreciate it very much. This book is truly for everyone. — Eduardo Morales, Shamanic Curandero, Tepoztlán, Mexico “WISDOM KEEPER is filled with wonderful personal experiences on the power of healing, visualizations, dreams, and listening to our inner voices. Chloe Kemp describes encounters with others on a multitude of levels, including sacred beings, shamans, and other deep-souled humans. This book inspires the reader to go deep within themselves and invite their own personal self-healer to emerge. Chloe helps us to understand that anything is possible.”—River Guerguerian, Sound Immersion Healer, Musician, Composer, and Educator  “Having met and worked with Chloe personally, I know she is a genuine woman with a mission and clear determination to fulfill her purpose in this life. She has followed the call from Spirit to share stories from her life and wisdom she has gained, weaving energies and expressing a frequency of consciousness that has a way of bringing readers to a deeper state of awareness and potency upon their own unique journey. Chloe's book shines a light on our ability to reconnect with the origin of what makes us each a special part of the Divine plan, and she does it in a very humble and approachable way."—Michael Brasunas, Holistic Energy Healer and Bodyworker “Your inspiring memoir is engaging and thought-provoking throughout. It brings together the highest spiritual insights and practical frameworks that everyone can understand and apply.”—Louise, Australia  “A fascinating read!”—Caleb, USA  “The narrative is immensely raw and deeply personal. It engaged all of my emotions completely.”—Abantika, India   “A remarkable story.”—Michael, USA “The writing style is amazing.Your life experiences are so unique.”—Taibaya, Pakistan  “You have a gift for spiritual healing and telling a story. You created a hopeful, sincere, compelling, interesting, and important story.”—Jessica, USA “You tell events, dreams, and moments in your life in a very engaging and thought-provoking way.”—Josh, USA  “Very entertaining, awakening, and engaging; as well as informative, practical, motivating and inspiring.”—Susan, USA      

Privilege theory offers the liberal multicultural subject a phantasmatic reality. It gives that subject the tools to name society’s bad apples: they are easily discernable; they are those who don’t check their privilege, blind to the social and cultural power that they undeservedly enjoy. And if privilege theory calls on you to curtail the pleasures of your own privilege, to willingly renounce your culturally given claims on the world, you are rewarded with “libidinal profit,” with what Lacan calls a “surplus-enjoyment,” an enjoyment-in-sacrifice or enjoyment-inconfession. Suffering—the feeling of guilt from realizing that you can never fully eradicate your privilege (again, privilege theory concedes that “one can no more renounce privilege than one can stop breathing”), that you are enjoying the fruits of an impure liberalism, that you’re taking up the space of someone more deserving, and so on—and exhaustion— the emotional cost for your unflinching vigilance in naming racism and denouncing prejudice wherever it appears—ironically become signs not of your defeat but of your self-enlightenment, moral righteousness, and true commitment to social justice. There is thus a kind of illicit satisfaction—an unconscious enjoyment—not only in exposing the blind spots of others, in the rhetorical disciplining of others, but in your own self-discipline, in your perceived suffering and exhaustion as well, amounting to an abstract testimony to the heroism of whiteness (“another self-glorification in which whiteness is equated with moral rectitude,” as Butler puts it) and the progress of multicultural liberalism: it’s not perfect, but we’re getting there . Along the way, privilege theory redeems its practitioners: since its biopolitical logic tends to individualize racism— check your privilege—your self-check exempts you from the charge of racism. It is fundamentally the problem of individual others (typically that of the less educated, white blue collar workers), concealing society’s “civil racism,” the pervading, naturalized racism of everyday liberal life. In contrast, psychoanalysis compels the liberal multicultural subject to confront a starker reality. For psychoanalysis, the routinized and ritualized call to check your privilege appears too convenient; it enables the liberal multicultural subject to diminish his or her guilt ( I ’m doing something personally about implicit biases) without needing to take on the sociopolitical framework directly. If privilege theorists are pressed, they will gladly confess that they know that it is not enough to denounce the unearned privileges of others without simultaneously attending to the networks of power relations that sustain such advantages. And yet in their active scholarly activist lives, they act as if it were enough, displaying the psychoanalytic structure of fetishistic disavowal (I know very well, but all the same). They maintain a split attitude toward antiracism. They know very well that denouncing white privilege is necessary but not sufficient, yet they don’t really believe that this critico-gesture does not accomplish the task at hand. Privilege theory, we might say, “wants social change with no actual change.” Rather than addressing the social antagonisms immanent to capitalism, it misapprehends the framework (and its enablement of racism). Privilege theory typically only sees social structures as the sum of their individual parts, their individual consciences. At its base level, it provides you with the fantasy of intervention and action; it offers you criticism without critique . For the proponents of privilege theory, social change follows the gradual and predictable path of reform.

Modern sex education has focused on the physical risks of sex, almost completely ignoring its influence on emotional and spiritual well-being. And research reveals that despite the bold promises of Sex and the City, young women experience most of the emotional fallout of our culture’s “relaxed” sexual ethic. Whereas young men’s emotional well-being seems almost unaffected by their sexual conquests, young women experience a close connection between sexual experience and poorer emotional health.

Direct response marketing is designed to evoke an immediate response and compel prospects to take some specific action, such as opting in to your email list, picking up the phone and calling for more information, placing an order or being directed to a web page. So what makes a direct response ad? Here are some of the main characteristics: It’s trackable. That is, when someone responds, you know which ad and which media was responsible for generating the response. This is in direct contrast to mass media or “brand” marketing—no one will ever know what ad compelled you to buy that can of Coke; heck you may not even know yourself. It’s measurable. Since you know which ads are being responded to and how many sales you’ve received from each one, you can measure exactly how effective each ad is. You then drop or change ads that are not giving you a return on investment. It uses compelling headlines and sales copy. Direct response marketing has a compelling message of strong interest to your chosen prospects. It uses attention-grabbing headlines with strong sales copy that is “salesmanship in print.” Often the ad looks more like an editorial than an ad (hence making it at least three times more likely to get read). It targets a specific audience or niche. Prospects within specific verticals, geographic zones or niche markets are targeted. The ad aims to appeal to a narrow target market. It makes a specific offer. Usually, the ad makes a specific value-packed offer. Often the aim is not necessarily to sell anything from the ad but to simply get the prospect to take the next action, such as requesting a free report. The offer focuses on the prospect rather than on the advertiser and talks about the prospect’s interests, desires, fears, and frustrations. By contrast, mass media or “brand” marketing has a broad, one-size-fits-all marketing message and is focused on the advertiser. It demands a response. Direct response advertising has a “call to action,” compelling the prospect to do something specific. It also includes a means of response and “capture” of these responses. Interested, high-probability prospects have easy ways to respond, such as a regular phone number, a free recorded message line, a website, a fax back form, a reply card or coupons. When the prospect responds, as much of the person’s contact information as possible is captured so that they can be contacted beyond the initial response. It includes multi-step, short-term follow-up. In exchange for capturing the prospect’s details, valuable education and information on the prospect’s problem is offered. The information should carry with it a second “irresistible offer”—tied to whatever next step you want the prospect to take, such as calling to schedule an appointment or coming into the showroom or store. Then a series of follow-up “touches” via different media such as mail, email, fax and phone are made. Often there is a time or quantity limit on the offer.

It was well understood that if by the teaching of history the white man could be further assured of his superiority and the Negro could be made to feel that he had always been a failure and that the subjection of his will to some other race is necessary the freedman, then, would still be a slave. If you can control a man’s thinking you do not have to worry about his action. “When you determine what a man shall think you do not have to concern yourself about what he will do. If you make a man feel that he is inferior, you do not have to compel him to accept an inferior status, for he will seek it himself.

A placebo cure is almost always temporary, and we are looking for permanent resolution of the pain. Therefore, we would not be satisfied with a placebo cure. This is all too common. People are administered a large variety of physical treatments, feel better for a few days, and then need another treatment. (And, of course, they never overcome their fear of physical activity.) One of the reasons I know the TMS program does not induce a placebo reaction is the fact that almost all patients have permanent resolution of symptoms. A second reason is that the placebo effect is based on blind faith; patients know little or nothing about the disorder they have and the rationale for treatment. They simply trust the treating practitioner. The educational program employed in the treatment of TMS is the very opposite. I teach patients literally all I know about the disorder; they are encouraged to ask questions, and they are warned that they must find the diagnosis logical and consistent. Their recovery depends on information, on awareness. They are active participants in the recovery process. This is anything but a placebo process. Perhaps the most compelling argument that what we do is not a placebo is the fact that on numerous occasions since the publication of the book Mind Over Back Pain, the predecessor of this one, people have reported complete and permanent resolution of pain simply by reading the book. There is no personality influence here, no bedside manner; just plain, solid information. And we have learned that that's what it takes to banish TMS. (page 109)

When a great deal of later inauthentic imitation has been sifted out, the most compelling of these accounts are more than just edifying guides to do-it-yourself sainthood: they preserve portraits of people in the most extreme of situations, the circumstances of which have released them to behave well beyond convention. Most surprising is the journal of sufferings written in the first decade of the third century by an unusually well-educated, spirited (and Montanist) North African martyr called Perpetua. One of the most remarkable pieces of writing by a woman surviving from the ancient world, its content caused problems to both its editors and to subsequent conventionally minded devotees because it was shot through with her determined individuality and self-assertion. She did not simply defy the authorities but went against the expectations of everyday society (including, of course, Christian everyday society) by disobeying her father, who desperately wanted her to abandon her faith: ‘Father’, I said, ‘for the sake of argument, do you see this vase, or whatever you want to call it, lying here?’ And he said, ‘Yes, I see it’. And I said to him, ‘Can you call it by any other name than what it is?’ And he said ‘No, you can’t’. ‘So’, I said, ‘I cannot call myself anything other than what I am – a Christian’. Merely hearing this word upset my father greatly. He threw himself at me with such violence that it seemed he wanted to tear my eyes out …18 In that charged encounter is a characteristic moment of tension for Christianity: how does one form of authority relate to another, and which is going to prevail? Perpetua was disobedient not just to her father but to the institutional Catholic Church which later enrolled her among its martyrs, because she was a Montanist. Some of the most remarkable passages in her account occur in her description of the second and third dreams or visions that she had in her prison cell.

Brief Overview of the Growing Trend in Recovery Facilities In recent years, the landscape of wellness and recovery facilities has undergone a significant transformation, with an increasing focus on holistic approaches to health. Amidst this paradigm shift, one modality has emerged as a pivotal player in the pursuit of optimal well-being — the cold plunge. As businesses seek innovative ways to cater to the evolving needs of their clientele, the incorporation of cold plunges has garnered attention as a strategic and progressive move. Introduction to the Concept of Cold Plunges At the intersection of ancient practices and modern wellness, the cold plunge stands as a testament to the enduring pursuit of physical and mental equilibrium. This article delves into the multifaceted realm of cold plunges, unraveling their historical context, scientific underpinnings, and the myriad benefits they offer. As we navigate the nuanced landscape of recovery, it becomes evident that the cold plunge is not merely a trend but a judicious investment in the holistic well-being of individuals. Thesis Statement: Exploring the Benefits and Value of Incorporating Cold Plunges in Commercial Establishments for Enhanced Recovery Experiences In the following discourse, we embark on a comprehensive exploration of the advantages that cold plunges bring to both physical and mental health. Beyond individual well-being, we scrutinize the pragmatic implications for businesses operating in the wellness sector. This article aims not only to educate and inform but to make a compelling case for why investing in cold plunges is a strategic move that transcends fleeting trends, offering enduring value to both customers and commercial establishments alike.

I finally realized that Austria and Europe were faced with its accelerating Islamization and when I felt compelled to educate my fellow Austrians. Perhaps, and in hindsight, I was naive back then, thinking that what I had to say would be welcome,

There was something in the words that arrested her fancy, that compelled her to read on to the end. When she had arrived there, it was as if something had shifted the kaleidoscope and the world had fallen together again, but in lighter, clearer colours.

Any migration takes some measure of energy, planning, and forethought. It requires not only the desire for something better but the willingness to act on that desire to achieve it. Thus the people who undertake such a journey are more likely to be either among the better educated of their homes of origin or those most motivated to make it in the New World, researchers have found. “Migrants who overcome a considerable set of intervening obstacles do so for compelling reasons, and such migrations are not taken lightly,” Lee wrote. “Intervening obstacles serve to weed out some of the weak or the incapable.

Declaration of Sentiments. Following the format of the Declaration of Independence, they asserted that “all men and women are created equal” and that “the history of mankind is a history of repeated injuries and usurpations on the part of man toward woman, having in direct object the establishment of an absolute tyranny over her.”[5] As proof they listed the facts that men refused to let women vote and compelled their obedience to laws they had no say in creating, including ones that took all their property and gave all power—including that of owning their children—to husbands. Men limited the educational opportunities available to women, shut them out of most professions, and worked to destroy women’s confidence in their own strength to trick them into dependency. The reformers at Seneca Falls demanded “immediate admission to all the rights and privileges which belong to them as citizens of these United States.

The idea that the Big Bang theory allows us to infer that the universe began to exist about 15 billion years ago has attracted the attention of many theists. This theory seemed to confirm or at least lend support to the theological doctrine of creation ex nihilo. Indeed, the suggestion of a divine creation seemed so compelling that the notion that "God created the Big Bang" has taken a hold on popular consciousness and become a staple in the theistic component of ‘educated common sense’. By contrast, the response of atheists and agnostics to this development has been comparatively lame.

Elizabeth might revere Waldo Emerson as an oracle of truth, but Waldo held Elizabeth in high esteem too. Her 1830 translation of de Gérando’s Self-Education inspired him, and her manuscript translation of the French mystic Guillaume Oegger’s True Messiah had provided “good things” as well. At this formative time in his life, Waldo Emerson found in Elizabeth Peabody both a woman who knew the ins and outs of the publishing world—she would advise him on dealings with their mutual publisher, James Munroe—and a raconteur with the “authority of a learned professor or high literary celebrity in her talk.” For the most part, as Elizabeth had intuited, Waldo was able to disregard the less compelling aspects of her personality that, to a man whose feminine ideal was still the nineteen-year-old invalid bride he had lost to tuberculosis, were inclined to “offend,” and accept her as a fellow being of “infinite capacity.” In

Despite compelling new knowledge about learning, how the brain works, and what constitutes effective classroom groupings, classrooms have changed little over the past 100 years. We still assume that children of a given age are enough like each other that they can and should traverse the same curriculum in the same fashion. Further, schools act as though all children should finish classroom tasks as near to the same moment as possible, and that school year should be the same length for all learners. To this end, teachers generally assess student content mastery via tests based on specific chapters of the adopted textbook and summative tests at the end of designated marking periods. Teachers use the same grading system for all children of a given age and grade, whatever their starting point at the beginning of the year, with grades providing little if any indication of whether individual students have grown since the previous grading period or the degree to which students' attitudes and habits of mind contributed to their success or stagnation. Toward the end of the school year, schools administer standardized tests on the premise that all students of a certain age should have reached an average level of performance on the prescribed content by the testing date. Teachers, students, and schools that achieve the desired level of performance are celebrated; those that do not perform as desired are reprimanded, without any regard to the backgrounds, opportunities, and support systems available to any of the parties. Curriculum often has been based on goals that require students to accumulate and retain a variety of facts or to practice skills that are far removed from any meaningful context. Drill-and-practice worksheets are still a prime educational technology, a legacy of behaviorism rooted firmly in the 1930s. Teachers still largely run "tight ship" classes and are likely to work harder and more actively than their students much of the time.

Primer of Love [Lesson 3] I find television very educating. Every time somebody turns on the set, I go into the other room and read a book. ~ Groucho Marx Lesson 3) Television kills romance. Read my lips. No fucking broadcast or cable TV. Your 60" LED TV should only to be only used as a monitor to watch movies. Oh, you need the weather? Open the fucking window. The news? You shmuck, that's just a distraction to sell advertising. There are only five important news events per century. In this century, nothing significant has happened since Einstein, Hiroshima, the Human Genome Project, the smart phone and You Tube. All news is simply a variation on these same themes:science, war, health, technology and entertainment. If you're compelled to know the breaking bad news, watch it on your phone while you take a shit, not in the bedroom!

A well educated human being does not express his or thoughts that can perplex others because he or she has mastered the knowledge to avoid mentioning ideas that are vague, irrelavent and not compelling .

The great attainments and great achievements of men have been not only won through sturdy struggle, but wrung of what men call an adverse fate, which is the best educator a man can have. A young man is not to seek a place made, but to make a place. Openings in life are things compelled, not things granted.” By

The prevention of free inquiry is unavoidable so long as the purpose of education is to produce belief rather than thought, to compel the young to hold positive opinions on doubtful matters rather than to let them see the doubtfulness and be encouraged to independence of mind. Education ought to foster the wish for truth, not the conviction that some particular creed is the truth.

Healthy organizations are a mental concept of relationship to which people are drawn by hope, vision, values, and meaning, along with liberty to cooperatively pursue them. Healthy organizations educe behavior. Educed behavior is inherently constructive. Unhealthy organizations are no less a mental concept of relationship, but one to which people are compelled by accident of birth, necessity, or force. Unhealthy organizations compel behavior. Compelled behavior is inherently destructive.

Aristotle explains what a tyrant must do to retain power. He must prevent the rise of any person of exceptional merit, by execution or assassination if necessary. He must prohibit common meals, clubs, and any education likely to produce hostile sentiment. There must be no literary assemblies or discussions. He must prevent people from knowing each other well, and compel them to live in public at his gates. He should employ spies, like the female detectives at Syracuse. He must sow quarrels, and impoverish his subjects. He should keep them occupied in great works, as the king of Egypt did in getting the pyramids built. He should give power to women and slaves, to make them informers. He should make war, in order that his subjects may have something to do and be always in want of a leader

and art. And by transforming the school into a small, interactive community, Dewey was able to induct students into the kinds of thinking and decision-making that underlie the disciplines of economics and political science. Students at the Lab School learned not for some future purpose but to be able to address issues that were compelling to them in the present, issues that were comparable to those they saw adults encounter in the broader society beyond the school.

How Advocacy Boosts Retention One of the most critical challenges facing fitness clubs is retention. About 30 percent of club members do not renew their memberships, according to IHRSA. In some clubs, turnover rates are even higher. In larger fitness chains, like the fitness club, improving retention rates by even one percent can mean millions in revenues. So how can Brand Advocates help fitness clubs keep more members? Here are three ways: 1. Members are more likely not to renew if their usage levels are low. Brand Advocates can help educate other members about services they may not currently be using, like Group X classes, personal training, swimming lessons, spa services, and more. As the club's most enthusiastic and engaged members, Advocates are glad to tell others about these services. 2. Brand Advocates will happily create content about why they're loyal customers. Ask your Advocates why they stay with your club. Advocates will create compelling answers, which you can then share with other members and even prospects. 3. Sponsor fun events where Advocates encourage new members to participate in club events and take advantage of club services. 4. Lastly, engaging your Advocates increases the likelihood that these enthusiastic members themselves will continue renewing their memberships month after month, year after year. By building and nurturing relationships with your Advocates you deepen their commitment to your club.

The people who defend their initial reactions the most are highly-confident, educated people. If a smart person has a strong initial reaction to something, it is very difficult for him to change his mind. Why? He feels that he is smart, which gives him confidence in his choices. Instead of doubting himself, he will defend his position, possibly with a compelling argument. A person who is not as confident in his intellectual ability will not have the same confidence level and will keep more of an open mind. The person with less confidence thinks he has something to learn, whereas the person with hubris thinks he has something to teach.

The phenomenon seems too diverse, with too many variables (personality, family background, culture, education) to come together in one coherent picture of what makes an effective leader. There are so many flavours of figureheads: autocrats, tyrants, warlords, democrats and kings (and, rarely, queens). There are benevolent leaders and greedy leaders, reluctant leaders who have greatness thrust upon them and others who feel compelled to thrust their own, self-perceived greatness on others. We have charming leaders and Machiavellian leaders (often, the former turn out to be the latter, and it can be most disconcerting when the truth oozes out).

He pitied himself for the expensive education which he was giving his children; he did not see that the education cost the children far more than it cost him, inasmuch as it cost them the power of earning their living easily rather than helped them towards it, and ensured their being at the mercy of their father for years after they had come to an age when they should be independent. A public school education cuts off a boy’s retreat; he can no longer become a labourer or a mechanic, and these are the only people whose tenure of independence is not precarious — with the exception of course of those who are born inheritors of money or who are placed young in some safe and deep groove. Mr Pontifex saw nothing of this; all he saw was that he was spending much more money upon his children than the law would have compelled him to do, and what more could you have? Might he not have apprenticed both his sons to greengrocers? Might

Terry Guo of Foxconn has been aggressively installing hundreds of thousands of robots to replace an equivalent number of human workers. He says he plans to buy millions more robots in the coming years. The first wave is going into factories in China and Taiwan, but once an industry becomes largely automated, the case for locating a factory in a low-wage country becomes less compelling. There may still be logistical advantages if the local business ecosystem is strong, making it easier to get spare parts, supplies, and custom components. But over time inertia may be overcome by the advantages of reducing transit times for finished products and being closer to customers, engineers and designers, educated workers, or even regions where the rule of law is strong. This can bring manufacturing back to America, as entrepreneurs like Rod Brooks have been emphasizing. A

Some educators even repeat the old saw that “I learn as much from my students as they learn from me!” (With due respect to my colleagues in the teaching profession who use this expression, I am compelled to say: if that’s true, then you’re not a very good teacher.) The

It is also true that, whatever class of mankind we examine, we find many distinct troubles attached to it, exclusively of such kind of unhappiness as does not relate to any peculiar mode of life, or what may affect particular individuals; life itself beginning and ending in suffering, and, as it seems, generally continuing during its course also with a balance of suffering, caused the different difficulties, disappointments, and other evils to which it is subject, where he is continually exchanging some perfections in his body, for an infirmity; and losing the possession of his friends or of other things essential to his happiness; with the constant anxiety of an eternal futurity presented to his sight, and being entirely ignorant of what may be his fate in it. Some being doomed to practise a variety of hazardous employments; others to over exertion of their strength: Some to irksome sedentary occupations, or to constant and difficult manual operations and straining of attention: many allotted to spend their lives underground in mines, to breathe foul air: and numbers being compelled to follow trades which expose them to all inclemencies of weather, and to other circumstances that lay foundations for the most inveterate diseases. Among the most common evils are the ill treatment met with by apprentices from their masters, and women from their husbands, who frequently from neglect of education, and favoured by the laws of their own sex, exercise their authority as they think suitable to the dignity of themselves; and mistake their think suitable to the dignity of themselves; and mistake their superiority of strength, which was given to them partly for the purpose of defending their wives and labouring for them - for a privilege from God to exercise their tyranny towards them. It is known that generally the less society is civilized, the worse is the treatment of women. But it is strange in such a country as England, that women should still be degraded and ill treated, and confined to lower occupations than men are; that they should meet with less lenity in courts of justice, as well as more illiberality in private life; that the law should ever have subjected women to commit the crime of murder on their husbands to be burned alive for it, while men for a similar crime were only sentenced to be executed in the common way. But men made the laws; and as they thought

Ritual can be defined as the structured repetition of important concepts, made resonant through the help of formal pageantry and ceremony. Ritual takes thoughts that are known but unattended and renders them active and vivid once more in our distracted minds. Unlike standard modern education, ritual doesn’t aim to teach us anything new; it wants to lend compelling form to what we believe we already know. It wants to turn our theoretical allegiances into habits.

If society rejects influence, only power remains. If we want our fellow citizens to care about the homeless, the elderly, teen pregnancy, the disadvantaged, drug abuse, abortion, the environment, education, crime, debt, families, or whatever, raw political force to compel compliance is our only tool. Only the power of the state is left to enforce our own agenda without regard for those who disagree or who may be harmed. When even this fails to yield satisfactory results, coercion’s close cousin, violence, is there to get things done.

The 4 E’s of Copywriting Engaging: Is the content compelling and of interest to the reader? Educational: Is the content teaching the reader something relevant to your product or service? Entertaining: Would the reader enjoy reading your content? Emotional: Would your content stir up emotions inside your reader?

Peut-être devrions-nous laisser Petworth un moment pour aller aux toilettes pendant qu'il traite ces questions, et d'autres dont, dans les séminaires du monde entier les facultés débattent avec les orateurs invités : le manque de moyens de la bibliothèque, la folie de l'administration universitaire; le ministère lunatique qui instaure une réforme de l'éducation mais s'avère incapable de l'achever pour la rentrée universitaire, de sorte que les étudiants ne sont pas au courant, les livres n'arrivent pas et la pauvre faculté se voit obligée de rester à la maison et de travailler sur ses recherches à elle. [Perhaps we should leave Petworth for a moment and find the toilet as he deals with these questions, and other such matters that, in seminar rooms throughout the world, faculties discuss with visiting speakers: the poverty of the library; the folly of the university administration; the lunacy of a ministry that institutes an educational reform but fails to have it ready when term starts, so that the students are not told and the books do not come and classes must be cancelled and the students protest and the police come and the poor faculty are compelled to remain at home working on their own research.]

The failures in life are not the people who lack good intentions; they are those whose physical nature has not acquired the habit of prompt and involuntary obedience. The person who can make him/herself do what he wills has the world before him/her, and it rests with parents to give their children this self-compelling power as a mere matter of habit.

Gatsby was great, but most unlikely. Gatsby was too unreal. Although I thought Fitzgerald wrote as well as any American novelist in the twentieth century, Gatsby was as far from truth as Fu Manchu. He was too soft to be what he was storied to be. Gatsby might be a cat burglar, but Gatsby was definitely not a gangster. He lacked the force of will to compel tough men to his bidding simply by force of will. He failed another test; he was too weak for a broad.

It is said that the situation is considerably better in early infancy, and that in the first six months of life an extensive injury to the dominant hemisphere may compel the normally secondary hemisphere to take its place; so that the patient appears far more nearly normal than he would be had the injury occurred at a later stage. This is quite in accordance with the general great flexibility shown by the nervous system in the early weeks of life, and the great rigidity which it rapidly develops later. It is possible that, short of such serious injuries, handedness is reasonably flexible in the very young child. However, long before the child is of school age, the natural handedness and cerebral dominance are established for life. It used to be thought that left-handedness was a serious social disadvantage. With most tools, school desks, and sports equipment primarily made for the right-handed, it certainly is to some extent. In the past, moreover, it was viewed with some of the superstitious disapproval that has attached to so many minor variations from the human norm, such as birthmarks or red hair. From a combination of motives, many people have attempted and even succeeded, in changing the external handedness of their children by education, though of course they could not change its physiological basis in hemispheric dominance. It was then found that in very many cases these hemispheric changelings suffered from stuttering and other defects of speech, reading, and writing, to the extent of seriously wounding their prospects in life and their hopes for a normal career. We now see at least one possible explanation for the phenomenon. With the education of the secondary hand, there has been a partial education of that part of the secondary hemisphere which deals with skilled motions, such as writing. Since, however, these motions are carried out in the closest possible association with reading, speech, and other activities which are inseparably connected with the dominant hemisphere, the neuron chains involved in processes of the sort must cross over from hemisphere to hemisphere and back; and in a process of any complication, they must do this again and again. Now, the direct connectors between the hemispheres—the cerebral commissures—in a brain as large as that of man are so few in number that they are of very little use, and the interhemispheric traffic must go by roundabout routes through the brain stem, which we know very imperfectly but which are certainly long, scanty, and subject to interruption. As a consequence, the processes associated with speech and writing are very likely to be involved in a traffic jam, and stuttering is the most natural thing in the world.

Meanwhile, my willingness to admit that somebody writing in a language I don’t know may have surpassed Shakespeare does not compel me to rush in haste to join Prof. Taylor and the School of Resentment (as Bloom calls them) in their effort to promote any writer over Shakespeare if that writer happens to lack white skin and male genitalia. Such a nonwhite female super-genius may exist, I stipulate; but I will not assume her existence until I discover her works and personally find them superior. Meanwhile, I think the attempt to dump Shakespeare because of his skin-color and gender illustrates the kind of blatant racism and sexism that once marked “the ragged and the golden rabble”; and I do not see why such racism and sexism, reversed but still foolish, have become the Dogma of our totally-indoctrinated and half-educated neo-Left Wing.

The question then becomes how to get these users to take the various actions that will make them higher value. This usually happens in the form of educating users—with content or otherwise—or simply introducing and promoting new features. In LinkedIn’s case, a new feature might be a prominent suggestion to an early user to connect with people from their own company, to help them form their initial network. Content and communications might be a series of how-to videos teaching effective use of LinkedIn’s connection features. And an incentive might look like a free subscription when the user completes certain actions. A product road map can be generated with hundreds of these ideas, large and small, and then prioritized. In Dropbox’s case, this segmentation revealed that a user who has installed the product across multiple devices—home and work computers, or on their mobile devices—is more valuable than someone who just has a single device and uses the service for backup. Better yet, high-value users often share folders and collaborate with other users, particularly for work purposes. As I described earlier, Dropbox segmented their users by value—High-Value Actives and Low-Value Actives, as opposed to LinkedIn’s frequency-oriented segmentation. To encourage users to take these high-value actions, Dropbox could improve the functionality of syncing and sharing. It could send or show educational content, showing users the fastest way to get set up on multiple devices. Or it could use incentives—free storage, for instance—to compel users to properly set up their accounts.