Concept Maps Quotes

Men read maps better than women because only men can understand the concept of an inch equaling a hundred miles.

Many often chicken out when they have to make crucial decisions as they don’t like dotting I’s, and, thus, never come to conclusive agreements either. Their chart remains an unfulfilled concept and their road map an empty aspiration. ("Unfulfilled meeting")

The Copenhagen Interpretation is sometimes called "model agnosticism" and holds that any grid we use to organize our experience of the world is a model of the world and should not be confused with the world itself. Alfred Korzybski, the semanticist, tried to popularize this outside physics with the slogan, "The map is not the territory." Alan Watts, a talented exegete of Oriental philosophy, restated it more vividly as "The menu is not the meal.

To strengthen the connection between your conscious and subconscious, is to gain access to a map and compass, as you travel through parallel worlds.

Kate Gompert’s always thought of this anhedonic state as a kind of radical abstracting of everything, a hollowing out of stuff that used to have affective content. Terms the undepressed toss around and take for granted as full and fleshy—happiness, joie de vivre, preference, love—are stripped to their skeletons and reduced to abstract ideas. They have, as it were, denotation but not connotation. The anhedonic can still speak about happiness and meaning et al., but she has become incapable of feeling anything in them, of understanding anything about them, of hoping anything about them, or of believing them to exist as anything more than concepts. Everything becomes an outline of the thing. Objects become schemata. The world becomes a map of the world. An anhedonic can navigate, but has no location. I.e. the anhedonic becomes, in the lingo of Boston AA, Unable To Identify.

Today abstraction is no longer that of the map, the double, the mirror, or the concept. Simulation is no longer that of a territory, a referential being or substance. It is the generation by models of a real without origin or reality: A hyperreal. The territory no longer precedes the map, nor does it survive it. It is nevertheless the map that precedes the territory - precession of simulacra - that engenders the territory.

In mapping out the transpersonal realm, I found it useful to think in terms of the following three experiential regions: (1) an expansion or extension of consciousness within the everyday concept of time and space; (2) an expansion or extension of consciousness beyond the everyday concept of time and space; and (3) "psychoid" experiences.

I detest love lyrics. I think one of the causes of bad mental health in the United States is that people have been raised on 'love lyrics'. You're a young kid and you hear all those 'love lyrics', right? Your parents aren't telling you the truth about love, and you can't really learn about it in school. You're getting the bulk of your 'behaviour norms' mapped out for you in the lyrics to some dumb fucking love song. It's a subconscious training that creates desire for an imaginary situation which will never exist for you. People who buy into that mythology go through life feeling that they got cheated out of something. What I think is very cynical about some rock and roll songs -- especially today -- is the way they say: "Let's make love." What the fuck kind of wussy says shit like that in the real world? You ought to be able to say "Let's go fuck", or at least "Let's go fill-in-the-blank" -- but you gotta say "Let's make love" in order to get on the radio. This creates a semantic corruption, by changing the context in which the word 'love' is used in the song. When they get into drooling about love as a 'romantic concept' -- especially in the lyrics of sensitive singer/songwriter types -- that's another shove in the direction of bad mental health. Fortunately, lyrics over the last five or six years have gotten to be less and less important, with 'art rock groups' and new wavers specializing in 'nonjudgemental' or 'purposely inconsequential' lyrics. People have stopped listening to the lyrics -- they are now only 'pitched mouth noises'.

You don’t want to be in a situation where you can’t justify your compensation.

Don’t let life take you somewhere you’re not prepared or don’t want to go, purely because you neglected to research and plan.

If upper management wants an issue to go away, they’ll allow us the opportunity to fix it. If we have a reputation for rectifying difficulties, they’ll want us to continue these efforts.

Nor are introverts necessarily shy. Shyness is the fear of social disapproval or humiliation, while introversion is a preference for environments that are not overstimulating. Shyness is inherently painful; introversion is not. One reason that people confuse the two concepts is that they sometimes overlap (though psychologists debate to what degree). Some psychologists map the two tendencies on vertical and horizontal axes, with the introvert-extrovert spectrum on the horizontal axis, and the anxious-stable spectrum on the vertical. With this model, you end up with four quadrants of personality types: calm extroverts, anxious (or impulsive) extroverts, calm introverts, and anxious introverts. In other words, you can be a shy extrovert, like Barbra Streisand, who has a larger-than-life personality and paralyzing stage fright; or a non-shy introvert, like Bill Gates, who by all accounts keeps to himself but is unfazed by the opinions of others.

The neural basis for the self, as I see it, resides with the continuous reactivation of at least two sets of representations. One set concerns representations of key events in an individual's autobiography, on the basis of which a notion of identity can be reconstructed repeatedly, by partial activation in topologically organized sensory maps. ... In brief, the endless reactivation of updated images about our identity (a combination of memories of the past and of the planned future) constitutes a sizable part of the state of self as I understand it. The second set of representations underlying the neural self consists of the primordial representations of an individual's body ... Of necessity, this encompasses background body states and emotional states. The collective representation of the body constitute the basis for a "concept" of self, much as a collection of representations of shape, size, color, texture, and taste can constitute the basis for the concept of orange.

Nevertheless . . was a word, certainly, but much more than a word, it was a concept. "Nevertheless" was what you said when you were not going to budge, whether expressing an opinion or an intention. It was a statement, not a question, and the only word in the English language to which it was pointless to respond. If you wanted to end a conversation or an argument "nevertheless" was your word.

If I could teach aspiring managers only one concept, without question I would pick accumulating personal credibility. Credibility is something we earn. How? It’s amassed by successfully accomplishing tasks we’re assigned or which we volunteer to perform.

Learn the value of introducing proposals over time using masterful technique.... Deliver the message when the listener isn’t rushed or in an emotionally charged state.... Don’t unnerve your boss by dropping a crisis in their lap last-minute when you’ve had some warning yourself.

When faced with difficult decisions, painstakingly analyze the situation. Do your homework and be careful not to understate or overstate the impact of pertinent conditions. This includes researching possible consequences and deciding if the department, division, and company can live with them.

Then I spoke with proven shapers I knew—Bill Gates, Elon Musk, Reed Hastings, Muhammad Yunus, Geoffrey Canada, Jack Dorsey (of Twitter), David Kelley (of IDEO), and more. They had all visualized remarkable concepts and built organizations to actualize them, and done that repeatedly and over long periods of time. I asked them to take an hour’s worth of personality assessments to discover their values, abilities, and approaches. While not perfect, these assessments have been invaluable. (In fact, I have been adapting and refining them to help us in our recruiting and management.) The answers these shapers provided to the standardized questions gave me objective and statistically measurable evidence about their similarities and differences. It turns out they have a lot in common. They are all independent thinkers who do not let anything or anyone stand in the way of achieving their audacious goals. They have very strong mental maps of how things should be done, and at the same time a willingness to test those mental maps in the world of reality and change the ways they do things to make them work better. They are extremely resilient, because their need to achieve what they envision is stronger than the pain they experience as they struggle to achieve it. Perhaps most interesting, they have a wider range of vision than most people, either because they have that vision themselves or because they know how to get it from others who can see what they can’t. All are able to see both big pictures and granular details (and levels in between) and synthesize the perspectives they gain at those different levels, whereas most people see just one or the other. They are simultaneously creative, systematic, and practical. They are assertive and open-minded at the same time. Above all, they are passionate about what they are doing, intolerant of people who work for them who aren’t excellent at what they do, and want to have a big, beneficial impact on the world.

Over the next three decades, scholars and fans, aided by computational algorithms, will knit together the books of the world into a single networked literature. A reader will be able to generate a social graph of an idea, or a timeline of a concept, or a networked map of influence for any notion in the library. We’ll come to understand that no work, no idea stands alone, but that all good, true, and beautiful things are ecosystems of intertwined parts and related entities, past and present.

Ricci created memory palaces in his mind. Each item in the palace represented a series of concepts. The rooms and locations within the palace served as directories and files, similar to computer data storage. Ricci instantaneously learned, retained and retrieved hundreds of new Chinese kanji, to the astonished delight of Chinese nobles.

Race is a social concept, not a scientific one,” said J. Craig Venter, the geneticist who ran Celera Genomics when the mapping was completed in 2000.

Men read maps better than women because only men can understand the concept of an inch equaling a hundred miles.” ― Roseanne Barr ~Jessica~

The inner is not a brute reality which can be mapped out by psychologists, but a tangle of concepts relating the inner to the outer which lies at the heart of human understanding.

And so we come to the last crisis, that of integrity versus disgust and despair. Throughout the life-cycle the pieces have been assembled, structure built on structure around the ego's continuity. Now with death not too far away, can it all hold up or will it crumble? Are the links of love and meaning strong enough so that we are ourselves content to fall away.

If we want to be irreplaceable, we have to do our very best to make sure our contribution exceeds our pay by as much as possible. Seeking to understand what explicit impact our boss values about us can be part of the equation.... we should carry out the intent of our position which encompasses performing the job we’ve been hired to do and not just the portion of it we enjoy doing

Korzybski argued that language must be viewed as a map, which is useful only insofar as it is similar to the world it describes. He stressed the importance of questioning the unconscious assumptions built into our language, and urged a response to life on the basis of fresh, "first order" experience rather than the old experiences that have been crystallized in words and concepts.

Reality, at first glance, is a simple thing: the television speaking to you now is real. Your body sunk into that chair in the approach to midnight, a clock ticking at the threshold of awareness. All the endless detail of a solid and material world surrounding you. These things exist. They can be measured with a yardstick, a voltammeter, a weighing scale. These things are real. Then there’s the mind, half-focused on the TV, the settee, the clock. This ghostly knot of memory, idea and feeling that we call ourself also exists, though not within the measurable world our science may describe. Consciousness is unquantifiable, a ghost in the machine, barely considered real at all, though in a sense this flickering mosaic of awareness is the only true reality that we can ever know. The Here-and-Now demands attention, is more present to us. We dismiss the inner world of our ideas as less important, although most of our immediate physical reality originated only in the mind. The TV, sofa, clock and room, the whole civilisation that contains them once were nothing save ideas. Material existence is entirely founded on a phantom realm of mind, whose nature and geography are unexplored. Before the Age of Reason was announced, humanity had polished strategies for interacting with the world of the imaginary and invisible: complicated magic-systems; sprawling pantheons of gods and spirits, images and names with which we labelled powerful inner forces so that we might better understand them. Intellect, Emotion and Unconscious Thought were made divinities or demons so that we, like Faust, might better know them; deal with them; become them. Ancient cultures did not worship idols. Their god-statues represented ideal states which, when meditated constantly upon, one might aspire to. Science proves there never was a mermaid, blue-skinned Krishna or a virgin birth in physical reality. Yet thought is real, and the domain of thought is the one place where gods inarguably ezdst, wielding tremendous power. If Aphrodite were a myth and Love only a concept, then would that negate the crimes and kindnesses and songs done in Love’s name? If Christ were only ever fiction, a divine Idea, would this invalidate the social change inspired by that idea, make holy wars less terrible, or human betterment less real, less sacred? The world of ideas is in certain senses deeper, truer than reality; this solid television less significant than the Idea of television. Ideas, unlike solid structures, do not perish. They remain immortal, immaterial and everywhere, like all Divine things. Ideas are a golden, savage landscape that we wander unaware, without a map. Be careful: in the last analysis, reality may be exactly what we think it is.

If we don’t have all of the facts at hand, we still need to let the interested parties know that we’re on top of the research but that it will take time. When that information is gathered, inform them in an expedient manner. If employing the solution falls within our authority, implement it as soon as possible. If approval is required, document a request swiftly so any lag time won’t be attributed to our inattention.

...don’t confuse managing your interactions with your superior (i.e., planting seeds) with manipulating them.... if you gain approval to proceed with an initiative and things don’t go as planned, deliver bad news in person. This permits you to respond to questions, assess how the message is perceived, provide clarification, obtain any direction, and most importantly to provide your well-conceived plan to correct the situation

When your manager is conducting a meeting or conference call and presents an idea or goal, they’re looking for commitment to tackle the task. If you start listing all of the reasons why it won’t work or argue unimportant details, your boss will see your effort as adversarial. You become a roadblock preventing everyone in the group from moving forward.... If you have a small concern or issue you want heard, save it for a personal moment later.

The fifth principle emphasizes another human strength: whenever possible, we should take measures to re-spatialize the information we think about. We inherited “a mind on the hoof,” as Andy Clark puts it: a brain that was built to pick a path through a landscape and to find the way back home. Neuroscientific research indicates that our brains process and store information—even, or especially, abstract information—in the form of mental maps. We can work in concert with the brain’s natural spatial orientation by placing the information we encounter into expressly spatial formats: creating memory palaces, for example, or designing concept maps. In the realm of education research, experts now speak of “spatializing the curriculum”—that is, simultaneously drawing on and strengthening students’ spatial capacities by having them employ spatial language and gestures, engage in sketching and mapmaking, and learn to interpret and create charts, tables, and diagrams. The spatialized

The Turks have never been truly recognised as part of Europe by their neighbours to the north and north-west. If Turkey is European, then Europe’s borders are on the far side of the vast Anatolian Plain, meaning they stop at Syria, Iraq and Iran. This is a concept few people accept.

Two decades ago, analysis of the human genome established that all human beings are 99.9 percent the same. “Race is a social concept, not a scientific one,” said J. Craig Venter, the geneticist who ran Celera Genomics when the mapping was completed in 2000. “We all evolved in the last 100,000 years from the small number of tribes that migrated out of Africa and colonized the world.” Which means that an entire racial caste system, the catalyst of hatreds and civil war, was built on what the anthropologist Ashley Montagu called “an arbitrary and superficial selection of traits,” derived from a few of the thousands of genes that make up a human being. “The idea of race,” Montagu wrote, “was, in fact, the deliberate creation of an exploiting class seeking to maintain and defend its privileges against what was profitably regarded as an inferior caste.

All the seeds of Christianity -- of superstition, were sown in my mind and cultivated with great diligence and care. All that time I knew nothing of any science -- nothing about the other side -- nothing of the objections that had been urged against the blessed Scriptures, or against the perfect Congregational creed. Of course I had heard the ministers speak of blasphemers, of infidel wretches, of scoffers who laughed at holy things. They did not answer their arguments, but they tore their characters into shreds and demonstrated by the fury of assertion that they had done the Devil's work. And yet in spite of all I heard -- of all I read. I could not quite believe. My brain and heart said No. For a time I left the dreams, the insanities, the illusions and delusions, the nightmares of theology. I studied astronomy, just a little -- I examined maps of the heavens -- learned the names of some of the constellations -- of some of the stars -- found something of their size and the velocity with which they wheeled in their orbits -- obtained a faint conception of astronomical spaces -- found that some of the known stars were so far away in the depths of space that their light, traveling at the rate of nearly two hundred thousand miles a second, required many years to reach this little world -- found that, compared with the great stars, our earth was but a grain of sand -- an atom – found that the old belief that all the hosts of heaven had been created for the benefit of man, was infinitely absurd.

Visual thinkers, on the other hand, see images in their mind’s eye that allow them to make rapid-fire associations. Generally, visual thinkers like maps, art, and mazes, and often don’t need directions at all. Some visual thinkers can easily locate a place they’ve been to only once, their internal GPS having logged the visual landmarks. Visual thinkers tend to be late talkers who struggle with school and traditional teaching methods. Algebra is often their undoing, because the concepts are too abstract, with little or nothing concrete to visualize. Visual thinkers tend to be good at arithmetic that is directly related to practical

Looking back into childhood is like turning a telescope the wrong way around. Everything appears in miniature, but with a clarity it probably does not deserve; moreover it has become concentrated and stylized, taking shape in symbolism. Thus it is that I sometimes see my infant self as having been set down before a blank slate on which to construct a map or schema of the external world, and as hesitantly beginning to sketch it, with many false starts and much rubbing-out, the anatomy of my universe. Happiness and sorrow, love and friendship, hostility, a sense of guilt and more abstract concepts still, must all find a place somewhere, much as an architect lays out the plan of a house he is designing - hall, dining-room and bedrooms - but must not forget the bathroom. In a child’s map, too, some of the rooms are connected by a serving-hatch, while others are sealed off behind baize doors. How can the fragments possibly be combined to make sense? Yet this map or finished diagram, constructed in the course of ten or twelve years’ puzzling, refuses to be ignored, and for some time to come will make itself felt as bones through flesh, to emerge as the complex organism which adults think of as their philosophy of life. Presumably it has its origins in both heredity and enviorment. So with heredity I shall begin.

Within the fair’s buildings visitors encountered devices and concepts new to them and to the world. They heard live music played by an orchestra in New York and transmitted to the fair by long-distance telephone. They saw the first moving pictures on Edison’s Kinetoscope, and they watched, stunned, as lightning chattered from Nikola Tesla’s body. They saw even more ungodly things—the first zipper; the first-ever all-electric kitchen, which included an automatic dishwasher; and a box purporting to contain everything a cook would need to make pancakes, under the brand name Aunt Jemima’s. They sampled a new, oddly flavored gum called Juicy Fruit, and caramel-coated popcorn called Cracker Jack. A new cereal, Shredded Wheat, seemed unlikely to succeed—“shredded doormat,” some called it—but a new beer did well, winning the exposition’s top beer award. Forever afterward, its brewer called it Pabst Blue Ribbon. Visitors also encountered the latest and arguably most important organizational invention of the century, the vertical file, created by Melvil Dewey, inventor of the Dewey Decimal System. Sprinkled among these exhibits were novelties of all kinds. A locomotive made of spooled silk. A suspension bridge built out of Kirk’s Soap. A giant map of the United States made of pickles. Prune makers sent along a full-scale knight on horseback sculpted out of prunes, and the Avery Salt Mines of Louisiana displayed a copy of the Statue of Liberty carved from a block of salt. Visitors dubbed it “Lot’s Wife.

Utopia confronts reality not with a measured assessment of the possibilities of change but with the demand for change. 'This is the way the world should be.' It refuses to accept current definitions of the possible because it knows these to be part of the reality that it seeks to change... Wilde was right: 'A map of the world that does not include Utopia is not worth even glancing at.

A diagnosis is intimate. It is a conclusion. If it is given after years of uncertainty, it can seem liberating. It affirms that all the worries were not unnecessary, that there was, in fact, something wrong; it proves that your own perception of reality is the right one and that you can be trusted. It can put one at ease. If a diagnosis describes a progressive condition, it can also be a source of unease. It conjures images of the future. It is a road map to a place you don’t want to visit. A diagnosis has its own gravitational field. It can shape identity, like other weighty concepts—gender, sexual orientation. One who has never been diagnosed is free without knowing it. What happens when a diagnosis vanishes suddenly? Something is gone, but it was never there, and that which remains is the same as before.

Most people think of the Bretton Woods system as a sort of Pax Americana. The American Century, if you will. But that’s simply not the case. The entire concept of the Order is that the United States disadvantages itself economically in order to purchase the loyalty of a global alliance. That is what globalization is. The past several decades haven’t been an American Century. They’ve been an American sacrifice.

As you develop a new skill at your own pace, you’ll start to identify your learning preferences. Do you prefer to start with details and work your way up to larger concepts? Or do you need to make a mental map before you can absorb specific facts and figures? You’ll have to discover that for yourself. When the information doesn’t gel right away, it doesn’t mean you’re bad or you don’t have the necessary talent. It just means you need to try another approach to the material.

It is, however, one thing to know how to apply such concepts, quite another to know how to correlate them with one another and with concepts of other sorts. Many people can talk sense with concepts but cannot talk sense about them; they know by practice how to operate with concepts, anyhow inside familiar fields, but they cannot state the logical regulations governing their use. They are like people who know their way about their own parish, but cannot construct or read a map of it, much less a map of the region or continent in which their parish lies.

Damn, she just kept on surprising him. First with her beauty. Then with the illustrations. He'd been forced to accept that there was more to her character than he'd gleaned from her letters, but none of it fell too far outside the borders of his carefully mapped mental territory labeled "Madeline." She was privileged, sheltered, intelligent, curious, and far too crafty. But this... This was different. As he watched her with the tenants' children, his conception of her pushed against its established boundaries. He was forced to add new descriptors to his list. Ones like "generous" and "responsible" and "protective.

Yet, the cosmic view comes with a hidden cost. When I travel thousands of miles to spend a few moments in the fast-moving shadow of the moon during a total solar eclipse, sometimes I lose sight of Earth. When I pause and reflect on our expanding universe with its galaxies hurdling away from one another, embedded within the ever-stretching four-dimensional fabric of space and time, sometimes I forget that uncounted people walk this Earth without food or shelter, and that children are disproportionally represented among them. When I pour over the data that established the mysterious presence of dark matter and dark energy throughout the universe, sometimes I forget that every day, every 24 hour rotation of Earth, people kill and get killed in the name of someone else's conception of God, and that some people who do not kill in the name of God kill in the name of needs or wants of political dogma. When I track the orbits of asteroids, comets, and planets, each one a pirouetting dancer in a cosmic ballet, choreographed by the forces of gravity, sometimes I forget that too many people act in wanton disregard for the delicate interplay of Earth's atmosphere, oceans, and land, with consequences that our children and our children's children will witness and pay for with their health and wellbeing. And sometimes I forget that powerful people rarely do all they can to help those who cannot help themselves. I occasionally forget these things because however big the world is in our hearts, our minds, and our outsized digital maps, the universe is even bigger. A depressing thought to some, but a liberating thought to me.

Metalearning: First Draw a Map. Start by learning how to learn the subject or skill you want to tackle. Discover how to do good research and how to draw on your past competencies to learn new skills more easily. Focus: Sharpen Your Knife. Cultivate the ability to concentrate. Carve out chunks of time when you can focus on learning, and make it easy to just do it. Directness: Go Straight Ahead. Learn by doing the thing you want to become good at. Don’t trade it off for other tasks, just because those are more convenient or comfortable. Drill: Attack Your Weakest Point. Be ruthless in improving your weakest points. Break down complex skills into small parts; then master those parts and build them back together again. Retrieval: Test to Learn. Testing isn’t simply a way of assessing knowledge but a way of creating it. Test yourself before you feel confident, and push yourself to actively recall information rather than passively review it. Feedback: Don’t Dodge the Punches. Feedback is harsh and uncomfortable. Know how to use it without letting your ego get in the way. Extract the signal from the noise, so you know what to pay attention to and what to ignore. Retention: Don’t Fill a Leaky Bucket. Understand what you forget and why. Learn to remember things not just for now but forever. Intuition: Dig Deep Before Building Up. Develop your intuition through play and exploration of concepts and skills. Understand how understanding works, and don’t recourse to cheap tricks of memorization to avoid deeply knowing things. Experimentation: Explore Outside Your Comfort Zone. All of these principles are only starting points. True mastery comes not just from following the path trodden by others but from exploring possibilities they haven’t yet imagined.

So much we once coveted. So much That would have saved us, but lived, Instead, its own quick span, returning To uselessness with the mute acquiescence Of shed skin. It watches us watch it: Our faulty eyes, our telltale heat, hearts Ticking through our shirts. We’re here To titter at gimcracks, the naïve tools, The replicas of replicas stacked like bricks. There’s green money, and oil in drums. Pots of honey pilfered from a tomb. Books Recounting the wars, maps of fizzled stars. In the south wing, there’s a small room Where a living man sits on display. Ask, And he’ll describe the old beliefs. If you Laugh, he’ll lower his head to his hands And sigh. When he dies, they’ll replace him With a video looping on ad infinitum. Special installations come and go. “Love” Was up for a season, followed by “Illness,” Concepts difficult to grasp. The last thing you see (After a mirror—someone’s idea of a joke?) Is an image of an old planet taken from space. Outside, vendors hawk t-shirts, three for eight.

The realisation that what are usually called ‘predictive’ technologies are in fact interested more in ‘nudging’ and mapping out the new rhythms of the city than in simply monitoring or surveilling also suggests the need for a new conception of digital time. Armen Arvanessian argues that as a result of digital data time itself – the direction of time – has changed. We no longer have a linear time, in the sense of the past being followed by the present and then the future. It’s rather the other way around: the future happens before the present, time arrives from the future. If people have the impression that time is out of joint, or that time doesn’t make sense anymore, or it isn’t as it used to be, then the reason is, I think, that they have – or we all have – problems getting used to living in such a speculative time or within a speculative temporality. Data technologies do not simply predict the future by guessing what an individual or group might do or want to do in the future. It is rather that those futures already exist, completely realised, and they reach backwards into the present to guide it. The possible paths for our desires to travel are mapped ahead of time by algorithms in the hands of platform capitalists.

There is a way of living life, a mode of being religious that causes destruction wherever it appears. It is the misinterpretation of the concept of holiness. It was certainly an issue in Jesus’ day. The variety of the ‘Judaisms’ of Jesus’ day, the various schools or parties, the rabbinic schools of Hillel and Shammai . . . the Essenes . . . apocalyptic sects, mainstream elite like the Sadducees and marginalized Samaritans alike all held to some kind of holiness code, that behavior which made the people right before God. The Temple itself reflected gradations or strata of holiness, from the outer Court of the Gentiles to the Holy of Holies. This meta-map of the Temple was overlaid on Jewish society as well. Just as there were degrees of holy space in the Temple, so also in society various persons had various degrees of holiness . . . It was a hierarchical model, lived out by every group or party except one, that of Jesus. Yet, oddly enough we do not find this holiness language in Jesus’ teaching. Unlike the constant refrain of holiness in the Dead Sea Scrolls or the later Mishnah, Jesus has another set of lyrics using the same melody. Instead of “Be holy as I am holy” Jesus taught “Be merciful as your Father in heaven is merciful” (Luke 6:36). Mercy was for Jesus what holiness was to many of his contemporaries. Notice the same form is used but the substance has changed. Why is this? Because for Jesus, holiness was not a solution but a problem. Holiness caused ostracizing and exclusion; mercy brought reconciliation and re-socialization. Holiness depended on gradation and hierarchy; mercy broke through all barriers. Holiness differentiated persons based upon honor, wealth, family tree, religious affiliation; mercy recognized that God honors all, loves all and blesses all.

I couldn’t feel guilty any longer for misdeeds committed by another incarnation. I wouldn’t. “I’m sorry for your past, Aric. I wish it had been different. I wish I had been. But I refuse to keep paying for what I did in past games.”“Do you, then?” “In our first meeting, you skewered me with your sword. In other words: you started it. You didn’t ask me to marry you, just ordered it. I played the hand I was dealt.” “I take your point.” “Let’s begin anew, Empress.” (He expects her to ‘forgive/forget’ for him but not Jack?) “The mortal can’t provide for you like I can. I offer you a home. Defensive, I said, “Jack plans to rebuild Haven House for me.” Anger flashed across Aric’s face. He schooled his reactions as quickly as he did everything else, leaving his emotions to seethe beneath the surface. “If you desire something, all you have to do is tell me. It will shortly be yours. You’ll see soon enough.” (Bribery for her to favor him?) What if Aric could straight-up end the game? Blow up the machine? “Deveaux will never understand you as I do. As only another Arcana can.” “Maybe not. But we have other ties.” I thought of the ribbon he’d kept all this time, the one now in my pocket. “As do we. We are wed.” (after Aric ordered her to do so.) “I think of you as mine. “When I recognized that you weren’t over your infatuation with the mortal, I might have been . . . testing you.” He’d tested me the other night as well! “What if I’d surrendered?” “Testing me doesn’t excuse what you did. Coercion is not cool.” “Then teach me what is! “I don’t think something like that can be taught. It’s part of your makeup, part of who you are.” “Aric, selfless acts might be beyond you. And even sex with you would come with strings. What if I hadn’t realized you were minus one condom?” The memory stoked my fury. “You were about to trick me—to betray me.” “You had my entire future mapped out—with me knocked up—and you never mentioned it to me.” (keeping secrets). “It’s been this way between husbands and wives for thousands of years. At the time, I thought if we were so blessed, then all the better.” Because his concepts about marriages and families were from a different epoch.

In 1931, amid that incredible transformation, a brilliant young Russian psychologist named Alexander Luria recognized a fleeting “natural experiment,” unique in the history of the world. He wondered if changing citizens’ work might also change their minds. When Luria arrived, the most remote villages had not yet been touched by the warp-speed restructuring of traditional society. Those villages gave him a control group. He learned the local language and brought fellow psychologists to engage villagers in relaxed social situations—teahouses or pastures—and discuss questions or tasks designed to discern their habits of mind. Some were very simple: present skeins of wool or silk in an array of hues and ask participants to describe them. The collective farmers and farm leaders, as well as the female students, easily picked out blue, red, and yellow, sometimes with variations, like dark blue or light yellow. The most remote villagers, who were still “premodern,” gave more diversified descriptions: cotton in bloom, decayed teeth, a lot of water, sky, pistachio. Then they were asked to sort the skeins into groups. The collective farmers, and young people with even a little formal education, did so easily, naturally forming color groups. Even when they did not know the name of a particular color, they had little trouble putting together darker and lighter shades of the same one. The remote villagers, on the other hand, refused, even those whose work was embroidery. “It can’t be done,” they said, or, “None of them are the same, you can’t put them together.” When prodded vigorously, and only if they were allowed to make many small groups, some relented and created sets that were apparently random. A few others appeared to sort the skeins according to color saturation, without regard to the color. Geometric shapes followed suit. The greater the dose of modernity, the more likely an individual grasped the abstract concept of “shapes” and made groups of triangles, rectangles, and circles, even if they had no formal education and did not know the shapes’ names. The remote villagers, meanwhile, saw nothing alike in a square drawn with solid lines and the same exact square drawn with dotted lines. To Alieva, a twenty-six-year-old remote villager, the solid-line square was obviously a map, and the dotted-line square was a watch. “How can a map and a watch be put together?” she asked, incredulous. Khamid, a twenty-four-year-old remote villager, insisted that filled and unfilled circles could not go together because one was a coin and the other a moon.

What are these substances? Medicines or drugs or sacramental foods? It is easier to say what they are not. They are not narcotics, nor intoxicants, nor energizers, nor anaesthetics, nor tranquilizers. They are, rather, biochemical keys which unlock experiences shatteringly new to most Westerners. For the last two years, staff members of the Center for Research in Personality at Harvard University have engaged in systematic experiments with these substances. Our first inquiry into the biochemical expansion of consciousness has been a study of the reactions of Americans in a supportive, comfortable naturalistic setting. We have had the opportunity of participating in over one thousand individual administrations. From our observations, from interviews and reports, from analysis of questionnaire data, and from pre- and postexperimental differences in personality test results, certain conclusions have emerged. (1) These substances do alter consciousness. There is no dispute on this score. (2) It is meaningless to talk more specifically about the “effect of the drug.” Set and setting, expectation, and atmosphere account for all specificity of reaction. There is no “drug reaction” but always setting-plus-drug. (3) In talking about potentialities it is useful to consider not just the setting-plus-drug but rather the potentialities of the human cortex to create images and experiences far beyond the narrow limitations of words and concepts. Those of us on this research project spend a good share of our working hours listening to people talk about the effect and use of consciousness-altering drugs. If we substitute the words human cortex for drug we can then agree with any statement made about the potentialities—for good or evil, for helping or hurting, for loving or fearing. Potentialities of the cortex, not of the drug. The drug is just an instrument. In analyzing and interpreting the results of our studies we looked first to the conventional models of modern psychology—psychoanalytic, behavioristic—and found these concepts quite inadequate to map the richness and breadth of expanded consciousness. To understand our findings we have finally been forced back on a language and point of view quite alien to us who are trained in the traditions of mechanistic objective psychology. We have had to return again and again to the nondualistic conceptions of Eastern philosophy, a theory of mind made more explicit and familiar in our Western world by Bergson, Aldous Huxley, and Alan Watts. In the first part of this book Mr. Watts presents with beautiful clarity this theory of consciousness, which we have seen confirmed in the accounts of our research subjects—philosophers, unlettered convicts, housewives, intellectuals, alcoholics. The leap across entangling thickets of the verbal, to identify with the totality of the experienced, is a phenomenon reported over and over by these persons.

THE ORIGIN OF INTELLIGENCE Many theories have been proposed as to why humans developed greater intelligence, going all the way back to Charles Darwin. According to one theory, the evolution of the human brain probably took place in stages, with the earliest phase initiated by climate change in Africa. As the weather cooled, the forests began to recede, forcing our ancestors onto the open plains and savannahs, where they were exposed to predators and the elements. To survive in this new, hostile environment, they were forced to hunt and walk upright, which freed up their hands and opposable thumbs to use tools. This in turn put a premium on a larger brain to coordinate tool making. According to this theory, ancient man did not simply make tools—“tools made man.” Our ancestors did not suddenly pick up tools and become intelligent. It was the other way around. Those humans who picked up tools could survive in the grasslands, while those who did not gradually died off. The humans who then survived and thrived in the grasslands were those who, through mutations, became increasingly adept at tool making, which required an increasingly larger brain. Another theory places a premium on our social, collective nature. Humans can easily coordinate the behavior of over a hundred other individuals involved in hunting, farming, warring, and building, groups that are much larger than those found in other primates, which gave humans an advantage over other animals. It takes a larger brain, according to this theory, to be able to assess and control the behavior of so many individuals. (The flip side of this theory is that it took a larger brain to scheme, plot, deceive, and manipulate other intelligent beings in your tribe. Individuals who could understand the motives of others and then exploit them would have an advantage over those who could not. This is the Machiavellian theory of intelligence.) Another theory maintains that the development of language, which came later, helped accelerate the rise of intelligence. With language comes abstract thought and the ability to plan, organize society, create maps, etc. Humans have an extensive vocabulary unmatched by any other animal, with words numbering in the tens of thousands for an average person. With language, humans could coordinate and focus the activities of scores of individuals, as well as manipulate abstract concepts and ideas. Language meant you could manage teams of people on a hunt, which is a great advantage when pursuing the woolly mammoth. It meant you could tell others where game was plentiful or where danger lurked. Yet another theory is “sexual selection,” the idea that females prefer to mate with intelligent males. In the animal kingdom, such as in a wolf pack, the alpha male holds the pack together by brute force. Any challenger to the alpha male has to be soundly beaten back by tooth and claw. But millions of years ago, as humans became gradually more intelligent, strength alone could not keep the tribe together.

It is in the heart that the mystery of spiritual conception takes place. This is not the physical heart but what the Sufis call the heart of hearts. The heart of hearts is the heart of the Self which is on the right side of the physical body. In the moment of spiritual conception a special energy is infused into this heart which makes it spin in a particular way. I once had a vision in which my heart was cut open with a knife, taken out and breathed upon—the dust was blown off—and then spun. My teacher did not interpret this inner happening but said that I would come to understand it. Years later I heard her say to someone else that once the heart has been spun in this way it remains spinning for the rest of that person’s incarnation. The divine energy of the Self vibrates at a higher frequency to our ordinary human self. Through the spinning of the heart, the higher consciousness of the Self is able to be integrated into the lower vehicles, into the denser dimensions of the human being. All the wayfarer’s spiritual work has been a preparation for this moment, and from now on the work will be to give birth to this seed of consciousness, to attune one’s waking consciousness to the higher vibrations of the Self that are now spinning within the heart. This is the gradual process of awakening to the consciousness of the heart, opening the eye of the heart through which the Beloved is able to experience His creation. Sufis are known as “a brotherhood of migrants who ‘keep watch’ on the world and for the world,” because through the open eye of His lovers’ hearts the Beloved keeps watch on the world. Through His lovers’ hearts humanity is kept attuned to the Beloved. Just as a single heart is spun when the individual is ready to contain the higher energy of the Self, so does this same process happen with a group. When the group has a central core bonded together in love then its collective heart, its central core of light, is spun. In order to help this process, groups of souls that have been bonded together in past lifetimes are forming specific groups. They hold the spiritual core of the group that allows many others to be included in this dynamic unfolding. The spinning hearts of the lovers of God are forming the map made of points of light which I referred to in the previous chapter. At this time His lovers are being positioned around the planet. Some have already been positioned. Some are moving to physical locations while others are having their hearts awakened to this hidden purpose. Slowly this map is being unfolded, and in certain important places lovers are forming clusters of points of light. Certain spiritual groups have been formed or are being formed to contain these clusters as dynamic centers of light. When this map of light around the world is fully unfolded it will be able to contain and transform the energy structure of the planet. It has the potential to be the bond that will enable the world soul, the anima mundi, to be impregnated with a higher consciousness. The hearts of His lovers form part of the hidden heart of the world. As this map is unfolding so their spinning hearts can open the heart of the world. At this moment in cosmic time the planet is being aligned with its inner source, allowing the world to be infused with a certain cosmic energy that can dramatically speed up the evolution of this planet. If the heart of the world opens, it can receive this frequency of cosmic energy and directly implant it into the hearts of people. This would alter human life more than we could imagine. It is to help in this opening of the heart that many old souls have incarnated at this particular time and are working together. (p. 36 - 38)

schema (singular form of schemata) is like a mental map of concepts that hangs together by association.

The idea of a personal journey around a site and the interpretation of it is something that Gordon Cullen focuses upon when he describes the concept of ‘serial vision’ in his book Concise Townscape. This concept suggests that the area under study is drawn as a map, and a series of points are then identified on it, each one indicating a different view of the site. These views are then sketched out as small thumbnails, which offer personal impressions of the site’s space. Serial vision is a useful technique to apply to any site (or building), in order to explain how it operates spatially and to identify its significance. The visuals can be created either as a series of sketches or as photographs of the journey, as long as they are assembled and read in sequence.

Use the goal-level concept to help you aggregate small tasks or decompose large tasks.

Personal Kanban (and by extension this book) is based on the principles and techniques of a management concept known as “Lean.” Lean is both a philosophy and a discipline which, at its core, increases access to information to ensure responsible decision making in the service of creating value. With increased access to information people feel more respected, teams are more motivated, and waste is reduced.

Work we have yet to complete, or any aspect of our life that distracts us, creates existential overhead. As existential overhead mounts, our effectiveness diminishes. Visualizing work reduces the distractions of existential overhead by transforming fuzzy concepts into tangible objects that your brain can easily grasp and prioritize.

Alexander is extremely forthright about the consequences of this fragmentation: "In any organized object, extreme compartmentalization and the dissociation of internal elements are the first signs of coming destruction. In a society, dissociation is anarchy. In a person, dissociation is the mark of schizophrenia and impending suicide." As Alexander clearly implies, human beings do not naturally comply with this highly compartmentalized modus operandi. Our connections, among ourselves and with the surrounding environment, do not follow this type of conceptual order and simplicity. We are ambiguous, complex, and idiosyncratic. "The reality of today's social structure is thick with overlap-the systems of friends and acquaintances form a semilattice, not a tree," state Alexander on the convergent nature of social groups. He is convinced that the reductionist conception of urban spaces, typical of a tree organization, blinds our judgment of the city and limits the problem-solving abilities of many planners and system analysts.

Crisp leaves enshroud Milwaukee, never as beautiful in life as they are in death. All rejoice in the tomb of summer, frolicking in the burial ground of a time that is no more. This remorseless decomposition, land of nostalgia and déjà vu, idyllic for football and hunting and lakefront bonfires at night, it calls from a place beyond instinct, one primal or mystical and ineptly mapped by our concepts. If Nature speaks through her patterns, what are we to make of this delirious paean to necrophilia, this hypnotic Ode to Mortality?

Yuguo fell apart, into a thousand little pieces. He felt it happen, fragments of his mind detaching from the rest, splitting off, becoming their own, being mapped by Nexus. Here was Yuguo’s knowledge of coding, his comprehension of data structures, of objects and methods, of intents and game players, of threads and loops and conditions. Here was football Yuguo, the precise way his left foot grounded into the grass and his hips swiveled and his arm balanced as his right foot shot forward to kick the checked ball at the goal. Here was Yuguo’s shy lust for girls, the patterns his eyes drew over their curves when he saw them, the anxiety that struck him dumb when they were near. Here was Yuguo’s despair that had led him to this room, his quiet dread that his country and the world were getting worse instead of better, that the future was one of slow strangulation at the electronic hands of smiling tame AIs with famous faces, their forked tongues lapping out of the viewscreens to feed saccharine to the masses, the old men who’d always ruled China laughing and holding their leashes. Here were the words a young woman had said to him just minutes ago. “Critical mass. Weak apart, strong together.” Here were her eyes, fiery eyes, hanging in space. Here was her name: Lifen. Then those pieces fell apart, into smaller pieces, which fell apart into fragments even smaller: Yuguo’s sensation of red. Yuguo’s concept of 1 and 0. Yuguo’s left thumb. The sound in Yuguo’s head when he heard the third note of his favorite pop song. Yuguo’s yes. Yuguo’s no. Yuguo’s and. Yuguo’s or. Yuguo’s xor. Yuguo’s now. Yuguo’s future. Yuguo’s past. He could see himself now. He was a golden statue of Yuguo, immobile, one foot in front of the other, standing in a space of white light. But the statue wasn’t solid, it was made of grains, millions of grains, flecks of gold dust, millions of parts of him. And as he watched they were separating, pulling gradually apart, so that he was no longer a single entity but a cloud, a fog, a fog of Yuguo, and if a strong wind came, he would just blow away, and if the pieces split any more he knew there wouldn’t be any such thing as Yuguo left at all. Yuguo’s fear. Yuguo’s end. And then the pieces rushed together, and he was inside that statue, he was that statue, and he was all of it, 1 and 0, yes and no, future and past, sound and sight, football and coding. He was all of it. He was whole. He was a mind. I’m Yuguo, he realized. I’m him. I’m me. I’m Yuguo! His eyes snapped open. He was in his body. His body made of molten gold. No, not gold, flesh and blood.

From prehistoric cave paintings to the map of the London Underground, images, diagrams and charts have long been at the heart of human storytelling. The reason why is simple: our brains are wired for visuals. ‘Seeing comes before words. The child looks and recognises before it speaks,’ wrote the media theorist John Berger in the opening lines of his 1972 classic, Ways of Seeing[1]. Neuroscience has since confirmed the dominant role of visualisation in human cognition. Half of the nerve fibres in our brains are linked to vision and, when our eyes are open, vision accounts for two thirds of the electrical activity in the brain. It takes just 150 milliseconds for the brain to recognise and image and a mere 100 milliseconds more to attach a meaning to it[2]. Although we have blind spots in both of our eyes – where the optic nerve attaches to the retina – the brain deftly steps in to create the seamless illusion of a whole[3]. As a result, we are born pattern-spotters, seeing faces in clouds, ghosts in the shadows, and mythical beasts in the starts. And we learn best when there are pictures to look at. As the visual literacy expert Lynell Burmark explains, ‘unless our words, concepts and ideas are hooked onto an image, they will go in one ear, sail through the brain, and go out the other ear. Words are processed by our short-term memory where we can only retain about seven bits of information…Images, on the other hand, go directly into long-term memory where they are indelibly etched[4]. With far-fewer pen strokes, and without the weight of technical language, images have immediacy – and when text and image send conflicting messages, it is the visual messages that most often wins[5]. So the old adage turns out to be true: a picture really is worth a thousand words.

The critical-thinking tradition is concerned primarily with epistemic adequacy. To be critical is to show good judgment in recognizing when arguments are faulty, assertions lack evidence, truth claims appeal to unreliable sources, or concepts are sloppily crafted and applied…. Critical pedagogy regards the claims that students make in response to social-justice issues not as propositions to be assessed for their truth value, but as expressions of power that function to re-inscribe and perpetuate social inequalities. Its mission is to teach students ways of identifying and mapping how power shapes our understandings of the world. This is the first step toward resisting and transforming social injustices.49 This is an explicit admission that Bailey’s aim is not to seek truth, but to teach a specific understanding of Social Justice, for the purposes of activism.

Whatever the case may be, there is a major inconsistency in continuing to use a discourse of the universal as a discourse of reference when it has no meaning or effect anywhere - neither with global power nor in opposition to it. To relativize our concept of the universal: with the increasing globalization of the world, discrimination becomes more ferocious. The cartography should not confuse these zones beyond reality with those that still give signs of reality in the same hegemonic system of globalization, even though they do not function in the same way. We could even say that the gap separating them is growing and something that was only a cultural singularity in a non-unified world becomes real discrimination in a globalized universe. The more the world is globalized, the worst the discrimination.

The Very Difference Between Game Design & 3D Game Development You Always Want to Know Getting into the gaming industry is a dream for many people. In addition to the fact that this area is always relevant, dynamic, alive and impenetrable for problems inherent in other areas, it will become a real paradise for those who love games. Turning your hobby into work is probably the best thing that can happen in your career. What is Game Designing? A 3D Game Designer is a creative person who dreams up the overall design of a video game. Game design is a large field, drawing from the fields of computer science/programming, creative writing, and graphic design. Game designers take the creative lead in imagining and bringing to life video game worlds. Game designers discuss the following issues: • the target audience; • genre; • main plot; • alternative scenarios; • maps; • levels; • characters; • game process; • user interface; • rules and restrictions; • the primary and secondary goals, etc Without this information, further work on the game is impossible. Once the concept has been chosen, the game designers work closely with the artists and developers to ensure that the overall picture of the game is harmonized and that the implementation is in line with the original ideas. As such, the skills of a game designer are drawn from the fields of computer science and programming, creative writing and graphic design. Game designers take the creative lead in imagining and bringing to life video game stories, characters, gameplay, rules, interfaces, dialogue and environments. A game designer's role on a game development outsourcing team differs from the specialized roles of graphic designers and programmers. Graphic designers and game programmers have specific tasks to accomplish in the division of labor that goes into creating a video game, international students can major in those specific disciplines if desired. The game designer generates ideas and concepts for games. They define the layout and overall functionality of the Game Animation Studio. In short, they are responsible for creating the vision for the game. These geniuses produce innovative ideas for games. Game designers should have a knack for extraordinary and creative vision so that their game may survive in the competitive market. The field of game design is always in need of artists of all types who may be drawn to multiple art forms, original game design and computer animation. The game designer is the artist who uses his/her talents to bring the characters and plot to life. Who is a Game Development? Games developers use their creative talent and skills to create the games that keep us glued to the screen for hours and even days or make us play them by erasing every other thought from our minds. They are responsible for turning the vision into a reality, i.e., they convert the ideas or design into the actual game. Thus, they convert all the layouts and sketches into the actual product. It may involve concept generation, design, build, test and release. While you create a game, it is important to think about the game mechanics, rewards, player engagement and level design. 3D Game development involves bringing these ideas to life. Developers take games from the conceptual phase, through *development*, and into reality. The Game Development Services side of games typically involves the programming, coding, rendering, engineering, and testing of the game (and all of its elements: sound, levels, characters, and other assets, etc.). Here are the following stages of 3D Game Development Service, and the best ways of learning game development (step by step). • High Concept • Pitch • Concept • Game Design Document • Prototype • Production • Design • Level Creation • Programming

In the final months of the war, a secret report on “The Petroleum Situation in the British Empire” noted that Britain depended upon the United States for most of its oil. If Britain were to remain the dominant naval power, it could not rely upon a United States whose president, Woodrow Wilson, was so inalterably opposed to the very concept of empire. Thus, Britain needed “to obtain the undisputed control of the greatest amount of Petroleum that we can.” That meant “Persia and Mesopotamia.” Already in control of Persian oil, the British concluded that securing “the valuable oil fields in Mesopotamia” and assuring an independent oil supply before the “next war” was a “first class war aim.

However, in order for the intelligible unity of mind and reality (the autonomy of thought and the alien thing) to be concretely realized, in order for self-consciousness to establish the determinate truth of itself, it must become conscious of itself from a second-person viewpoint - that of a reality that is in excess of thought and yet is still intelligible. The formal autonomy of thought accordingly demands stepping into the open and conceiving self-consciousness from the viewpoint of a reality that is wholly other to it. Once a minimal and formal self-relation is established, it opens up a gap between mind and world. Only by bridging this gap from the other extremity - that is, from what is now outside of the manifest identity of the I - can mind become concretely self-conscious. This is the labour of negation, where there is no direct access between mind and reality, between one I and another, but where contact can only be obtained through the hard work of conception. Through the labour of negation, what was a formally trivial identity relation (the monad of I=I) is now an identity map (I=I*) where I* is the self or mind from the perspective of an abyss, an unrestricted world or reality that is be to rendered intelligible. The intelligibility of I or self-conscious mind rests on the intelligibility of the abyss which is, properly speaking, something to be achieved, an objective striving. Intelligence only turn into intelligence when it loses its passivity, when it actively begins to render reality intelligible and, in so doing, begins to re-engineer the reality of itself.

mind map is a diagram used to visually organize information. A mind map is hierarchical and shows relationships among pieces of the whole. It is created around a single concept, drawn as an image in the center of a blank page (i.e., your key challenge), to which representations of ideas such as images, words, and parts of words are added as branches to the central idea.

if you are hungry and frightened, and you are offered either bread and security or the concept of democracy, the choice is not difficult.

we are all accustomed to believe that maps and reality are necessarily related, or that if they are not, we can make them so by altering reality.

Two decades ago, analysis of the human genome established that all human beings are 99.9 percent the same. “Race is a social concept, not a scientific one,” said J. Craig Venter, the geneticist who ran Celera Genomics when the mapping was completed in 2000.

Indeed, quite sweeping disparagements of the claims of ‘‘conceptual authority’’ have invaded the academic humanities in recent years, to generally deleterious effect (we shall examine a case in point in 2,v). Within this strain of self-styled post-modernist critique, most appeals to ‘‘conceptual content’’ are dismissed as rigorist shams, representing scarcely more than polite variants upon schoolyard bullying. Run-of-the-mill appeals to ‘‘conceptual authority’’ tacitly masquerade prejudiced predilection in the form of falsely constructed universals which, in turn, covertly shelter the most oppressive codes of Western society. But such sweeping doubts, if rigorously implemented, would render daily life patently unworkable, for we steer our way through the humblest affairs by making conceptual evaluations as we go. In what alternative vocabulary, for example, might we appraise our teenager’s failings with respect to his calculus homeworks? Forced to chose between exaggerated mistrust and blind acceptance of every passing claim of conceptual authority (even those issuing from transparent charlatans), we should plainly select gullibility as the wiser course, for the naïve explorer who trusts her somewhat inadequate map generally fares better than the doubter who accepts nothing. We will have told the story of concepts wrongly if it doesn’t turn out to be one where our usual forms of conceptual evaluation emerge as appropriate and well founded most of the time. Of a milder, but allied, nature are the presumptions of the school of Thomas Kuhn, which contends that scientists under the unavoidable spell of different paradigms often ‘‘talk past one another’’ through their failure to share common conceptual resources, in a manner that renders scientific argumentation more a matter of brute conversion than discourse. We shall discuss these views later as well. Although their various generating origins can prove quite complex, most popular academic movements that promote radical conceptual debunking of these types draw deeply upon inadequate philosophies of ‘‘concepts and attributes.’’ Such doctrines often sin against the cardinal rule of philosophy: first, do no harm, for such self-appointed critics of ‘‘ideological tyranny’’ rarely prove paragons of intellectual toleration themselves.

We run into problems when our knowledge becomes of the map, rather than the actual underlying territory it describes.

... the planispheres, world-maps and other maps produced in medieval workshops from the ninth to the twelfth centuries usually put the East at the top. Sacred history here determined geographical conceptions: the earthly paradise was situated at the beginning of the human enterprise and at the top of graphic representations. [. . ] From the sixteenth century on, the vast majority of world-maps have the North at the top and no longer suggest that the earthly paradise might still exist somewhere on our earth, somewhere to the East.

In such an endeavor it is not enough to say that history unfolds by processes too complex for reductionistic analysis. That is the white flag of the secular intellectual, the lazy modernist equivalent of The Will of God. On the other hand, it is too early to speak seriously of ultimate goals, such as perfect green-belted cities and robot expeditions to the nearest stars. It is enough to get Homo sapiens settled down and happy before we wreck the planet. A great deal of serious thinking is needed to navigate the decades immediately ahead. We are gaining in our ability to identify options in the political economy most likely to be ruinous. We have begun to probe the foundations of human nature, revealing what people intrinsically most need, and why. We are entering a new era of existentialism, not the old absurdist existentialism of Kierkegaard and Sartre, giving complete autonomy to the individual, but the concept that only unified learning, universally shared, makes accurate foresight and wise choice possible. In the course of all of it we are learning the fundamental principle that ethics is everything. Human social existence, unlike animal sociality, is based on the genetic propensity to form long-term contracts that evolve by culture into moral precepts and law. The rules of contract formation were not given to humanity from above, nor did they emerge randomly in the mechanics of the brain. They evolved over tens or hundreds of millennia because they conferred upon the genes prescribing them survival and the opportunity to be represented in future generations. We are not errant children who occasionally sin by disobeying instructions from outside our species. We are adults who have discovered which covenants are necessary for survival, and we have accepted the necessity of securing them by sacred oath. The search for consilience might seem at first to imprison creativity. The opposite is true. A united system of knowledge is the surest means of identifying the still unexplored domains of reality. It provides a clear map of what is known, and it frames the most productive questions for future inquiry. Historians of science often observe that asking the right question is more important than producing the right answer. The right answer to a trivial question is also trivial, but the right question, even when insoluble in exact form, is a guide to major discovery. And so it will ever be in the future excursions of science and imaginative flights of the arts.

In 771, a traveller arrived in the city [Baghdad] with a copy of a work of Hindu astronomy called the Siddhanta (The Opening of the Universe), by the Indian mathematician Brahmagupta (598-668). Unlike Euclid, Brahmagupta did not set out his mathematical propositions clearly with proofs, but obscured them (as was traditional in Indian mathematics) under a veil of poetry -- beautiful, but extremely difficult to unravel. Al-Mansur gave his court astrologer, al-Fazari, the Herculean task of translating the Siddhanta, which introduced Baghdad to the concept of 'positional notation' -- the way we write numbers to this day, using the digits 1 to 9, in columns of units, tens, hundreds and so on. The possibilities that this system opened up were limitless; when it was eventually adopted, it transformed the entire discipline of mathematics by allowing calculations that would have been impossible with the old Roman-numeral system. Positional notation was already known in Syria and had been admired by Severus Sebokht, who wrote about the 'nine sings' of Indian mathematicians in 662.

Hasan al-Banna, a school teacher and deeply pious Muslim, took to preaching in local mosques and coffee shops. In 1928, as he recounted, a half dozen workers sought him out to complain of the “humiliation and restriction” imposed by the canal company, of their being “mere hirelings belonging to the foreigners.” They asked him to provide the guidance of Islam. “We are brothers in the service of Islam,” Banna replied. “Hence, we are the ‘Muslim Brothers.’” This new society, he said, would rescue Muslims who had “been assailed” by “imperialist aggression” and “exploitation” and by forces that “destroy their religious beliefs.” “The answer is Islam,” he said, “an all-embracing concept which regulates every aspect of life.” The ultimate ambition was the reestablishment of the caliphate that would lead to “dominion over the world.

Emotions are observable and measurable, reflected in bodily changes and actions. Since human bodies are the same across the globe, emotions are by and large universal, including what happens to us when we fall in love, have fun, or get mad. That is why we never feel emotionally disconnected even in a country where we don’t speak the language. Feelings, on the other hand, are private experiences, varying from place to place and from person to person. What one person experiences as pain, another may feel as pleasure. There is no simple one-to-one mapping between emotions and feelings. Every language has its own concepts to describe subjective states, and people bring different backgrounds and experiences to how they feel and why.

Does all this mean that China and the United States are headed for what Harvard professor Graham Allison called the “Thucydides Trap”? Named for the ancient Athenian military historian, the concept depicts the risk of war arising from the collision between a “dominant” power and a “rising” power.

Race is a social concept, not a scientific one,” said J. Craig Venter, the geneticist who ran Celera Genomics when the mapping was completed in 2000. “We all evolved in the last 100,000 years from the small number of tribes that migrated out of Africa and colonized the world.

the elements of a modern creation myth are all around us. It is harmful because it contributes to the subtle but pervasive quality of disorientation in modern life that the pioneering French sociologist Émile Durkheim referred to as “anomie”: the sense of not fitting in, which is an inescapable condition of those who have no conception of what it is they are supposed to fit into.

The next step is to take this random association of words and highlight a few things that might be interesting (or that jump out at you) and mash them together into a few concepts. You want to pick from the very outer layer or perimeter of the mind map, because that is the stuff that is two or three steps away from your conscious thinking. Even though being outdoors eventually took Grant to bicycle racing and Usain Bolt, in Grant’s hidden unconscious these are all linked back to his original prompt. Grant pulled out the random words that seemed interesting—in this case, explorers, tropical beaches, pirates, kids, exotic locations, and bicycle racing. Then he took these individual components and mashed them up into a couple of possible ideas.

The third semantic circuit handles artifacts and makes a “map” (reality-tunnel) which can be passed on to others, even across generations. These “maps” may be paintings, blueprints, words, concepts, tools (with instructions on use transmitted verbally), theories, music, etc.

The map of reality is not reality.

in using maps, abstractions, and models, we must always be wise to their limitations. They are, by definition, reductions of something far more complex.

I continue to marvel at this concept of returning to a land that you've never set foot in. But if Jews born in New York City or Toronto can call Israel home, why can't a Palestinian young woman whose parents have shown her the land deeds and maps long for the same?

By their very nature, returnees seek a reconnection to a past life, a former identity marked more often than not by a single language or a single cultural frame of reference. We go back to what we know, including our native tongues. This process of reclaiming a homogenous existence runs counter to multi-culturalism on a societal level and hybridity on an individual level. Aren't we supposed to be complex, hybrid creatures containing multitudes? What about the concept of multiple belongings promoted by such internationally successful authors as Elif Shafak and Zadie Smith? On paper, where it mostly lives, this concept sounds ideal. "Multiple belongings are nurtured by cultural encounters but they are not only the preserve of people who travel", writes Shafak. "It is an attitude, a way of thinking, rather than the number of stamps on your passport. It is about thinking of yourself, and your fellow human beings, in more fluid terms than solid categories". I wouldn't go as far as to suggest that returns imply a repudiation of a complex view of identity or of globalization - it's globalization that has allowed the many people you'll meet in this book, me included, to come and go, to cross borders and cultures - but they force us to think of movement in multi-directional ways. Some returnees find that the life they thoughts they would have back home is a fantasy, so they make their way back to the host country. Homeland returns remain unpredictable, in part because despite their historical contexts, they don't have the clear road maps and narratives that outward migrations enjoy.

Enter Ivan the Terrible, the first Tsar. He put into practice the concept of attack as defence – i.e., beginning your expansion by consolidating at home and then moving outwards. This led to greatness. Here was a man to give support to the theory that individuals can change history. Without his character of both utter ruthlessness and vision, Russian history would be very different.

Two decades ago, analysis of the human genome established that all human beings are 99.9 percent the same. “Race is a social concept, not a scientific one,” said J. Craig Venter, the geneticist who ran Celera Genomics when the mapping was completed in 2000. “We all evolved in the last 100,000 years from the small number of tribes that migrated out of Africa and colonized the world.” Which means that an entire racial

The maps of the region that the Chinese now print show almost the whole of the South China Sea as theirs. This is a statement of intent, backed by aggressive naval patrols and official statements. Beijing intends to change its neighbours’ ways of thinking and to change America’s way of thinking and behaving – pushing and pushing an agenda until its competitors back off. At stake here is the concept of international waters and free passage in peacetime; it is not something which will easily be given up by the other powers.

Onward to the second principle: whenever possible, we should endeavor to transform information into an artifact, to make data into something real—and then proceed to interact with it, labeling it, mapping it, feeling it, tweaking it, showing it to others. Humans evolved to handle the concrete, not to contemplate the abstract. We extend our intelligence when we give our minds something to grab onto: when we experience a concept from physics as a bicycle wheel spinning in our hands, for example, or when we turn a foreign language vocabulary word into a gesture we can see and sense and demonstrate to others.

When you review, give yourself a specific task as opposed to just “reviewing your notes.” A specific task would be something like organizing specific concepts, looking for connections between other concepts, ordering the importance of the supporting arguments to bigger concepts, or making a map of the concepts and seeing how they connect visually.

Maps and Paradigms. This picture of post-Cold War world politics shaped by cultural factors and involving interactions among states and groups from different civilizations is highly simplified. It omits many things, distorts some things, and obscures others. Yet if we are to think seriously about the world, and act effectively in it, some sort of simplified map of reality, some theory, concept, model, paradigm, is necessary. Without such intellectual constructs, there is, as William James said, only “a bloomin’ buzzin’ confusion.” Intellectual and scientific advance, Thomas Kuhn showed in his classic The Structure of Scientific Revolutions, consists of the displacement of one paradigm, which has become increasingly incapable of explaining new or newly discovered facts, by a new paradigm, which does account for those facts in a more satisfactory fashion. “To be accepted as a paradigm,” Kuhn wrote, “a theory must seem better than its competitors, but it need not, and in fact never does, explain all the facts with which it can be confronted.”4 “Finding one’s way through unfamiliar terrain,” John Lewis Gaddis also wisely observed, “generally requires a map of some sort. Cartography, like cognition itself, is a necessary simplification that allows us to see where we are, and where we may be going.

There exists an even more radical theory that attempts to define the concept of “displace” in a broad sense, and in so doing extends it to a general and fundamental level. According to this theory, every place on a map is a displace. A place is never itself but is forever displaced by another.

In regard to feelings and personal meanings, he moves away from a state in which feelings are unrecognized, unowned, unexpressed. He moves toward a flow in which ever-changing feelings are experienced in the moment, knowingly and acceptingly, and may be accurately expressed... The process involves a loosening of the cognitive maps of experience. From construing experience in rigid ways, which are perceived as external facts, the client moves toward developing changing, loosely held construings of meaning in experience, constructs which are modifiable by each new experience. In general, the evidence shows that the process moves away from fixity, remoteness from feelings and experience, rigidity of self-concept, remoteness from people, impersonality of functioning. It moves toward fluidity, changingness, immediacy of feelings and experience, acceptance of feelings and experience, tentativeness of constructs, discovery of a changing self in one’s changing experience, realness and closeness of relationships, a unity and integration of functioning.

Ive’s design team had obsessed over the rounded corners of the phone and become advocates of Bézier curves, a concept from computer modeling used to eliminate the transition breaks between straight and curved surfaces. The Bézier geometry gave the iPhone rounded corners that arched like a sculpture. A standard rounded corner consists of a single-radius arch or a quarter circle, whereas their curves were mapped through a dozen points, creating a more gradual and natural transition. Meanwhile, Forstall used a standard three-point curve in the corners of iPhone apps. Each time Ive opened his iPhone, he could see the difference between the phone’s carefully crafted corners and the software’s clunky corners. He was powerless to change those features because Jobs excluded him from software design meetings. He could only look at them and fume.

Thinking of the hour as a consistent measure was not a familiar concept for most people, while the minute and second didn’t exist as common units. (The division of the hour into 60 minutes and the minute into 60 seconds comes from the Babylonians, who used a base-60, or sexagecimal, system of counting for their astronomy. The ancient Greeks later adopted this and divided circular astronomical maps into 360 divisions, which were later transposed on to clock faces.)

Everything that capitalism and fascism and the rest were designed to balance or manage—supply, demand, production, capital, labor, debt, scarcity, logistics—isn’t so much contorting as evolving into forms we have literally never experienced as a species. We are entering a period of extreme transformation, with our strategic, political, economic, technological, demographic, and cultural norms all in flux at the same time. Of course we will shift to a different management system. Second, the process will be the very definition of traumatic. The concept of more has been our guiding light as a species for centuries. From a certain point of view, the past seventy years of globalization have simply been “more” on steroids, a sharp uptake on our long-cherished economic understandings. Between the demographic inversion and the end of globalization, we are not simply ending our long experience with more, or even beginning a terrifying new world of less; we face economic free fall as everything that has underpinned humanity’s economic existence since the Renaissance unwinds all at once.

During those early days, I could merely circle around it, tracing its contours as I tried to familiarize myself with its heft. I learned that just as a map of the world only contains rough outlines of countries—their borders and major cities, as well as the rivers and oceans that dissect and separate them—so too would the cartography of my loss at first be laid out as a broad, abstract concept for me to come to terms with. Only after I had learned those boundaries and generalities of my grief was I able to venture further into the mountains and valleys, the peaks and troughs of my despair. And as I traversed them—breathing a sigh of relief thinking that I’d conquered the worst of it—only then would I finally arrive at the truth about loss, the part that no one ever warns you about: that grief is a city all of its own, built high on a hill and surrounded by stone walls. It is a fortress that you will inhabit for the rest of your life, walking its dead-end roads forever. The trick is to stop trying to escape and, instead, to make yourself at home.

The eight tips below can help protect your kids from stereotype threat. All have been shown by research studies to be effective and all are helpful for kids, regardless of the situation. They are good for every kid to hear, even in the absence of stereotype threat, but are especially helpful for a child doing work in a field of stereotype landmines. 1. De-emphasize gender. Encourage your kids to think of themselves in terms other than gender. There are two good ways to do this that reduce stereotype threat vulnerability. One is to encourage your kids to think of themselves as complex, multifaceted individuals. Have them create a self-concept map, where they draw a circle in the center of the page to represent themselves. Then draw as many smaller circles as possible coming off the main circle. In each of the smaller circles, children should write a description of themselves (such as smart, funny, kind, good at soccer, like SpongeBob SquarePants, hate broccoli, fast runner, good at school, ticklish, and so on). They can include anything they can think of that describes themselves without including gender. The goal is to fill up the page with unique and specific qualities that make your child special. Focusing on the many parts of themselves that aren’t linked to stereotypes helps reduce the power of those stereotypes.