Continued Education Quotes

A man's mind may be likened to a garden, which may be intelligently cultivated or allowed to run wild; but whether cultivated or neglected, it must, and will, bring forth. If no useful seeds are put into it, then an abundance of useless weed seeds will fall therein, and will continue to produce their kind.

True education is a kind of never ending story — a matter of continual beginnings, of habitual fresh starts, of persistent newness.

There are no kind masters, Letty,’ Anthony continued. ‘It doesn’t matter how lenient, how gracious, how invested in your education they make out to be. Masters are masters in the end.

The educated ones leave, the ones with the potential to right the wrongs. They leave the weak behind. The tyrants continue to reign because the weak cannot resist. Do you not see that it is a cycle? Who will break that cycle?

No one can "get" an education, for of necessity education is a continuing process.

We cannot continue to send our children to Caesar for their education and be surprised when they come home as Romans.

Nell," the Constable continued, indicating through his tone of voice that the lesson was concluding, "the difference between ignorant and educated people is that the latter know more facts. But that has nothing to do with whether they are stupid or intelligent. The difference between stupid and intelligent people—and this is true whether or not they are well-educated—is that intelligent people can handle subtlety. They are not baffled by ambiguous or even contradictory situations—in fact, they expect them and are apt to become suspicious when things seem overly straightforward.

I believe that sanitizing this aspect of the modern and ancient world is at the root of our troubles as a culture now. We're bred to be smug about how peaceful we are, so we can watch television and feel safely distant from violence, when it is part of our makeup. That smugness means we don't feel we have to do anything about the violence we see, because it's obviously committed by people who aren't as educated or civilized as we are. By holding ourselves aloof from global and historical violence, we allow it to continue. If we are ever to survive as a species, we need to admit we are violent and find ways to ease the plight of the victims of violence worldwide. (No, invading a violent country and bombing it will not inspire its people to give violence up. Go figure.) We must face who we are and what creates violence: helplessness, envy, rage, even the drive to grab the good things of the world that are flaunted in the faces of the poor. We must take responsibility and protect each other from violence.

Education...is a painful, continual and difficult work to be done in kindness, by watching, by warning,... by praise, but above all -- by example.

Decide that you like college life. In your dorm you meet many nice people. Some are smarter than you. And some, you notice, are dumber than you. You will continue, unfortunately, to view the world in exactly these terms for the rest of your life.

What grinds me the most is we're sending kids out into the world who don't know how to balance a checkbook, don't know how to apply for a loan, don't even know how to properly fill out a job application, but because they know the quadratic formula we consider them prepared for the world` With that said, I'll admit even I can see how looking at the equation x -3 = 19 and knowing x =22 can be useful. I'll even say knowing x =7 and y= 8 in a problem like 9x - 6y= 15 can be helpful. But seriously, do we all need to know how to simplify (x-3)(x-3i)?? And the joke is, no one can continue their education unless they do. A student living in California cannot get into a four-year college unless they pass Algebra 2 in high school. A future psychologist can't become a psychologist, a future lawyer can't become a lawyer, and I can't become a journalist unless each of us has a basic understanding of engineering. Of course, engineers and scientists use this shit all the time, and I applaud them! But they don't take years of theater arts appreciation courses, because a scientist or an engineer doesn't need to know that 'The Phantom of the Opoera' was the longest-running Broadway musical of all time. Get my point?

W.W. Hale the Forth bought the car for Headmaster Franklin, or didn’t they mention that? Granted it was to make up for the fire that W.W. Hale allegedly started in the eighth grade before they suggested that all current and future W.W. Hales continue their education elsewhere- which worked out just as well since I’m at the Knightsbury Institute now.” “I’ve never heard of it” “My father got a letter just this week telling him I have become a model student” “Congratulations”… “Yeah, well, I’m the only student.”… “Of course the downside of attending a fictional school is that our lacrosse team sucks.

The goal of education is to enable individuals to continue their education.

Elite students climb confidently until they reach a level of competition sufficiently intense to beat their dreams out of them. Higher education is the place where people who had big plans in high school get stuck in fierce rivalries with equally smart peers over conventional careers like management consulting and investment banking. For the privilege of being turned into conformists, students (or their families) pay hundreds of thousands of dollars in skyrocketing tuition that continues to outpace inflation. Why are we doing this to ourselves?

I believe that white progressives cause the most daily damage to people of color. I define a white progressive as any white person who thinks he or she is not racist, or is less racist, or in the “choir,” or already “gets it.” White progressives can be the most difficult for people of color because, to the degree that we think we have arrived, we will put our energy into making sure that others see us as having arrived. None of our energy will go into what we need to be doing for the rest of our lives: engaging in ongoing self-awareness, continuing education, relationship building, and actual antiracist practice. White progressives do indeed uphold and perpetrate racism, but our defensiveness and certitude make it virtually impossible to explain to us how we do so.

Any nation that expects to be ignorant and free," Jefferson said, "expects what never was and never will be." And if the gap between the educated and the uneducated in America continues to grow as it is in our time, as fast as or faster than the gap between the rich and the poor, the gap between the educated and the uneducated is going to be of greater consequence and the more serious threat to our way of life. We must not, by any means, misunderstand that.

Every successful business (1) creates or provides something of value that (2) other people want or need (3) at a price they're willing to pay, in a way that (4) satisfies the purchaser's needs and expectations and (5) provides the business sufficient revenue to make it worthwhile for the owners to continue operation.

It is a very grave mistake to think that the enjoyment of seeing and searching can be promoted by means of coercion and a sense of duty. To the contrary, I believe it would be possible to rob even a healthy beast of prey of its voraciousness, if it were possible, with the aid of a whip, to force the beast to devour continuously, even when not hungry.

The April forced ‘Resettlement’ of the villages of Long Phuoc, and Long Tan inflamed the already seething hatred of foreigners by the local Vietnamese people. They had only recently removed the French yoke after almost a century of cruel and repressive French rule. Now here were the Americans and their allies who in the Vietnamese eyes were continuing to do as the French had done before them. Into this sort of environment of hate, the Australian soldiers were sent to complete what the Americans had started.

To say that a being who is sentient has no interest in continuing to live is like saying that a being with eyes has no interest in continuing to see. Death—however “humane”—is a harm for humans and nonhumans alike.

The key to the trap is, of course, education. The feminine mystique has made higher education for women seem suspect, unnecessary and even dangerous. But I think that education, and only education, has saved, and can continue to save, American women from the greater dangers of the feminine mystique.

The job facing production managers focuses on how to help their team maintain hope while also addressing the sometimes brutal or dismal facts of their situation. If the truth of their position remains unseen, they will never grow the skills necessary to resolve it.

Sadly, our educational system, as well as many of the methods that profess to treat trauma, tend to bypass this emotional-engagement system and focus instead on recruiting the cognitive capacities of the mind. Despite the well-documented effects of anger, fear, and anxiety on the ability to reason, many programs continue to ignore the need to engage the safety system of the brain before trying to promote new ways of thinking. The last things that should be cut from school schedules are chorus, physical education, recess, and anything else involving movement, play, and joyful engagement.

Scepticism is as much the result of knowledge, as knowledge is of scepticism. To be content with what we at present know, is, for the most part, to shut our ears against conviction; since, from the very gradual character of our education, we must continually forget, and emancipate ourselves from, knowledge previously acquired; we must set aside old notions and embrace fresh ones; and, as we learn, we must be daily unlearning something which it has cost us no small labour and anxiety to acquire.

When you give an assignment, don’t take it back!

I prayed that our growth would be as strong and determined as the seeds of coconut palms, boldly reaching skyward toward the sun diligently boring deeper into the earth to secure a firm foundation for the beautiful, durable, fruit-bearing trees they would become. For me, Mhonda was the place to continue the growth of the still young but strong roots of my tree planted in Kifungilo. This was my life now, the life I’d prayed for, the life that would provide me with an education and would open doors. I wanted this life very much. I told my wavering spirit to bear with me because, just like the coconut palm, I would sway and bend and bruise, but I would survive. I would have to become the tree in the African saying: ‘The tree that bends with the wind does not break.

I believe that the universe was formed around 15 billion years ago and that humans have evolved from their apelike ancestors over the past few million years. I believe we are more likely to live a good life if all humans try to work together in a world community, preserving planet earth. When decisions for groups are made in this world, I believe that the democratic process should be used. To protect the individual, I believe in freedom of speech, freedom of the press, freedom of religion, freedom from religion, freedom of inquiry, and a wall of separation between church and state. When making decisions about what is right or wrong, I believe I should use my intelligence to reason about the likely consequences of my actions. I believe that I should try to increase the happiness of everyone by caring for other people and finding ways to cooperate. Never should my actions discriminate against people simply because of their race, religion, sex, sexual orientation, age, or national origin. I believe that ideas about what is right and wrong will change with education, so I am prepared to continually question ideas using evidence from experience and science. I believe there is no valid evidence to support claims for the existence of supernatural entities and deities. I will use these beliefs to guide my thinking and my actions until I find good reasons for revising them or replacing them with other beliefs that are more valid.

We are in the school [or mortality] and keep learning and we do not expect to cease learning while we live on earth; and when we pass through the veil, we expect still to continue to learn and increase our fund of information.

This willingness continually to revise one's own location in order to place oneself in the path of beauty is the basic impulse underlying education. One submits oneself to other minds (teachers) in order to increase the chance that one will be looking in the right direction when a comet makes its sweep through a certain patch of sky.

Managing activities, not results, requires a comprehensive application of the skills inherent in gained ownership. It is the true test of your management abilities and will cause you the greatest amount of personal growth and satisfaction.

A child who passes through many hands in turn, can never be well brought up. At every change he makes a secret comparison, which continually tends to lessen his respect for those who control him, and with it their authority over him. If once he thinks there are grown-up people with no more sense than children the authority of age is destroyed and his education is ruined.

If climate drives business results, what drives climate? 50-70% of how employees perceive their organization’s climate corresponds to the actions of one person: their manager.

A friend is a friend who continues to love you and like you when you don't love him or like him any more.

People think of education as something that they can finish. And what’s more, when they finish, it’s a rite of passage. You’re finished with school. You’re no more a child, and therefore anything that reminds you of school - reading books, having ideas, asking questions - that’s kid’s stuff. Now you’re an adult, you don’t do that sort of thing any more. You have everybody looking forward to no longer learning, and you make them ashamed afterward of going back to learning. If you have a system of education using computers, then anyone, any age, can learn by himself, can continue to be interested. If you enjoy learning, there’s no reason why you should stop at a given age. People don’t stop things they enjoy doing just because they reach a certain age. What’s exciting is the actual process of broadening yourself, of knowing there’s now a little extra facet of the universe you know about and can think about and can understand. It seems to me that when it’s time to die, there would be a certain pleasure in thinking that you had utilized your life well, learned as much as you could, gathered in as much as possible of the universe, and enjoyed it. There’s only this one universe and only this one lifetime to try to grasp it. And while it is inconceivable that anyone can grasp more than a tiny portion of it, at least you can do that much. What a tragedy just to pass through and get nothing out of it.

Independent study, community service, adventures and experience, large doses of privacy and solitude, a thousand different apprenticeships — the one-day variety or longer — these are all powerful, cheap, and effective ways to start a real reform of schooling. But no large-scale reform is ever going to work to repair our damaged children and our damaged society until we force open the idea of “school” to include family as the main engine of education. If we use schooling to break children away from parents — and make no mistake, that has been the central function of schools since John Cotton announced it as the purpose of the Bay Colony schools in 1650 and Horace Mann announced it as the purpose of Massachusetts schools in 1850 — we’re going to continue to have the horror show we have right now.

The legislator should direct his attention above all to the education of youth; for the neglect of education does harm to the constitution. The citizen should be molded to suit the form of government under which he lives. For each government has a peculiar character which originally formed and which continues to preserve it. The character of democracy creates democracy, and the character of oligarchy creates oligarchy.

Working harder to achieve results usually results in frustration and failure. The focus of work is the activities that generate results, not the results themselves.

But there’s a reason. There’s a reason. There’s a reason for this, there’s a reason education sucks, and it’s the same reason that it will never, ever, ever be fixed. It’s never gonna get any better. Don’t look for it. Be happy with what you got. Because the owners of this country don't want that. I'm talking about the real owners now, the real owners, the big wealthy business interests that control things and make all the important decisions. Forget the politicians. The politicians are put there to give you the idea that you have freedom of choice. You don't. You have no choice. You have owners. They own you. They own everything. They own all the important land. They own and control the corporations. They’ve long since bought and paid for the senate, the congress, the state houses, the city halls, they got the judges in their back pockets and they own all the big media companies so they control just about all of the news and information you get to hear. They got you by the balls. They spend billions of dollars every year lobbying, lobbying, to get what they want. Well, we know what they want. They want more for themselves and less for everybody else, but I'll tell you what they don’t want: They don’t want a population of citizens capable of critical thinking. They don’t want well informed, well educated people capable of critical thinking. They’re not interested in that. That doesn’t help them. Thats against their interests. Thats right. They don’t want people who are smart enough to sit around a kitchen table to figure out how badly they’re getting fucked by a system that threw them overboard 30 fucking years ago. They don’t want that. You know what they want? They want obedient workers. Obedient workers. People who are just smart enough to run the machines and do the paperwork, and just dumb enough to passively accept all these increasingly shittier jobs with the lower pay, the longer hours, the reduced benefits, the end of overtime and the vanishing pension that disappears the minute you go to collect it, and now they’re coming for your Social Security money. They want your retirement money. They want it back so they can give it to their criminal friends on Wall Street, and you know something? They’ll get it. They’ll get it all from you, sooner or later, 'cause they own this fucking place. It's a big club, and you ain’t in it. You and I are not in the big club. And by the way, it's the same big club they use to beat you over the head with all day long when they tell you what to believe. All day long beating you over the head in their media telling you what to believe, what to think and what to buy. The table is tilted folks. The game is rigged, and nobody seems to notice, nobody seems to care. Good honest hard-working people -- white collar, blue collar, it doesn’t matter what color shirt you have on -- good honest hard-working people continue -- these are people of modest means -- continue to elect these rich cocksuckers who don’t give a fuck about them. They don’t give a fuck about you. They don’t give a fuck about you. They don't care about you at all -- at all -- at all. And nobody seems to notice, nobody seems to care. That's what the owners count on; the fact that Americans will probably remain willfully ignorant of the big red, white and blue dick that's being jammed up their assholes everyday. Because the owners of this country know the truth: it's called the American Dream, because you have to be asleep to believe it.

Life continues even if no one has proven to us the shape and size of the Earth, even if no one has informed us about the composition of air and the depth of sky. We will not float in weightlessness simply because we have not read the lesson on gravity.

A man may possess a profound knowledge of history and mathematics; he may be an authority in psychology, biology, or astronomy; he may know all the discovered truths pertaining to geology and natural science; but if he has not with this knowledge that nobility of soul which prompts him to deal justly with his fellow men, to practice virtue and holiness in his personal life, he is not truly an educated man. Character is the aim of true education; and science, history, and literature are but means used to accomplish the desired end. Character is not the result of chance work but of continuous right thinking and right acting.

D'you ever wonder what it would be like if our positions were reversed?' I ask. At Jack's puzzled look I continue. 'If we whites were in charge instead of you Crosses?' 'Can't say it's ever crossed my mind,' Jack shrugs. 'I used to think about it a lot,' I sigh. 'Dreams of living in a world with no more discrimination, no more prejudice, a fair police force, an equal justice system, equality of education, equality of life, a level playing field...

Youth was the time for happiness, its only season; young people, leading a lazy, carefree life, partially occupied by scarcely absorbing studies, were able to devote themselves unlimitedly to the liberated exultation of their bodies. They could play, dance, love, and multiply their pleasures. They could leave a party, in the early hours of the morning, in the company of sexual partners they had chosen, and contemplate the dreary line of employees going to work. They were the salt of the earth, and everything was given to them, everything was permitted for them, everything was possible. Later on, having started a family, having entered the adult world, they would be introduced to worry, work, responsibility, and the difficulties of existence; they would have to pay taxes, submit themselves to administrative formalities while ceaselessly bearing witness--powerless and shame-filled--to the irreversible degradation of their own bodies, which would be slow at first, then increasingly rapid; above all, they would have to look after children, mortal enemies, in their own homes, they would have to pamper them, feed them, worry about their illnesses, provide the means for their education and their pleasure, and unlike in the world of animals, this would last not just for a season, they would remain slaves of their offspring always, the time of joy was well and truly over for them, they would have to continue to suffer until the end, in pain and with increasing health problems, until they were no longer good for anything and were definitively thrown into the rubbish heap, cumbersome and useless. In return, their children would not be at all grateful, on the contrary their efforts, however strenuous, would never be considered enough, they would, until the bitter end, be considered guilty because of the simple fact of being parents. From this sad life, marked by shame, all joy would be pitilessly banished. When they wanted to draw near to young people's bodies, they would be chased away, rejected, ridiculed, insulted, and, more and more often nowadays, imprisoned. The physical bodies of young people, the only desirable possession the world has ever produced, were reserved for the exclusive use of the young, and the fate of the old was to work and to suffer. This was the true meaning of solidarity between generations; it was a pure and simple holocaust of each generation in favor of the one that replaced it, a cruel, prolonged holocaust that brought with it no consolation, no comfort, nor any material or emotional compensation.

Imagine if Reconstruction had actually honored the citizenship of four million freedpeople—provided the education, political autonomy, and economic wherewithal warranted by their and their ancestors’ hundreds of years of free labor. If, instead of continually re-fighting the Civil War, we had actually moved on to rebuilding a strong, viable South, a South where poor whites, too—for they had been left out as well—could gain access to proper education. Imagine

Having had the wrong education as a start in his racial career, the Negro has become his own greatest enemy. Most of the trouble I have had in advancing the cause of the race has come from Negroes. Booker Washington aptly described the race in one of his lectures by stating that we were like crabs in a barrel, that none would allow the other to climb over, but on any such attempt all would continue to pull back into the barrel the one crab that would make the effort to climb out. Yet, those of us with vision cannot desert the race, leaving it to suffer and die.

The man or woman who proclaims devotion to the cause of liberation yet is unable to enter into communion with the people, whom he or she continues to regard as totally ignorant, is grievously self-deceived. The convert who approaches the people but feels alarm at each step they take, each doubt they express, and each suggestion they offer, and attempts to impose his "status," remains nostalgic towards his origins.

Interest and enthusiasm are the wellspring of continually evolving community life: they create bonds which unite us whether we are young or old, nearby or far from each other; they allow human warmth and love to be the formative forces in personal and community life and striving.

The war educated a generation of believers in force. The demons of hatred and murder then released continue their activity.

This willingness continually to revise one's own location in order to place oneself in the path of beauty is the basic impulse underlying education.

Human capital is without a doubt the most important intangible asset to develop, and will continue to be.

The future is not simply a continuation of the past, nor should education be. To serve its purpose, education must be relevant to the future, helpful, and fulfilling.

All the managers I interviewed had the same sense of identity and self-assurance. None of them were arrogant. Instead, they were clear about who they were and what needed accomplishing. They used that sense of self to engage their team and learn each team member’s strengths and contributions. Their courage and confidence were infectious to their team and to anyone who crossed their paths.

Ignorance is the mother of all the evil and all the misery we see. Let men have light, let them be pure and spiritually strong and educated, then alone will misery cease in the world, not before. We may convert every house in the country into a charity asylum, we may fill the land with hospitals, but the misery of man will still continue to exist until man's character changes.

Just please understand that everyone is going through a rough time as well. Even if they are hiding behind money or a simple smile. We are all continuously stumbling as we go about our lives. If we had perfect lives we'd all be perfect people. Only thing we can learn to do is endure or we will not be happy and happiness is the closest thing to perfect.

One cannot measure a manager’s knowledge and performance in a vacuum. It involves their participation in business activities while bringing all of themselves to the process of development, including their spiritual, personal, and skill & ability development.

While we may continue to use the words smart and stupid, and while IQ tests may persist for certain purposes, the monopoly of those who believe in a single general intelligence has come to an end. Brain scientists and geneticists are documenting the incredible differentiation of human capacities, computer programmers are creating systems that are intelligent in different ways, and educators are freshly acknowledging that their students have distinctive strengths and weaknesses.

As we have seen there is some kind of continuity in any case since every experience affects for better or worse the attitudes which help decide the quality of further experiences, by setting up certain preference and aversion, and making it easier or harder to act for this or that end.

The greatest miracle Christianity has achieved in America is that the black man in white Christian hands has not grown violent. It is a miracle that 22 million black people have not risen up against their oppressors – in which they would have been justified by all moral criteria, and even by the democratic tradition! It is a miracle that a nation of black people has so fervently continued to believe in a turn-the-other-cheek and heaven-for-you-after-you-die philosophy! It is a miracle that the American black people have remained a peaceful people, while catching all the centuries of hell that they have caught, here in white man’s heaven! The miracle is that the white man’s puppet Negro ‘leaders’, his preachers and the educated Negroes laden with degrees, and others who have been allowed to wax fat off their black poor brothers, have been able to hold the black masses quiet until now.

I believe finally, that education must be conceived as a continuing reconstruction of experience; that the process and the goal of education are one and the same thing. —JOHN DEWEY

The more I study the works of men in their institutions, the more clearly I see that, in their efforts after independence, they become slaves, and that their very freedom is wasted in vain attempts to assure its continuance. That they may not be carried away by the flood of things, they form all sorts of attachments; then as soon as they wish to move forward they are surprised to find that everything drags them back. It seems to me that to set oneself free we need do nothing, we need only continue to desire freedom.

Perhaps the most essential thing for a continuing education is to develop the capacity to know what you see and to understand what it means. Many people seem to go through life without seeing.

The fact is, rape is utterly commonplace in all our cultures. It is part of the fabric of everyday life, yet we all act as if it’s something shocking and extraordinary whenever it hits the headlines. We remain silent, and so we condone it…Until rape, and the structures – sexism, inequality, tradition – that make it possible, are part of our dinner-table conversation with the next generation, it will continue. Is it polite and comfortable to talk about it? No. Must we anyway? Yes.” ‘To protect our children, we must talk to them about rape

Students need to be continually exposed to content that is slightly more advanced than their comprehension. This is how minds grow - by having to reach beyond present capability. This is how everything grows - by having to reach beyond.

If someone is badly hurt at some point in life—traumatized—the dominance counter can transform in a manner that makes additional hurt more rather than less likely. This often happens in the case of people, now adults, who were viciously bullied during childhood or adolescence. They become anxious and easily upset. They shield themselves with a defensive crouch, and avoid the direct eye contact interpretable as a dominance challenge. This means that the damage caused by the bullying (the lowering of status and confidence) can continue, even after the bullying has ended.25 In the simplest of cases, the formerly lowly persons have matured and moved to new and more successful places in their lives. But they don’t fully notice. Their now-counterproductive physiological adaptations to earlier reality remain, and they are more stressed and uncertain than is necessary. In more complex cases, a habitual assumption of subordination renders the person more stressed and uncertain than necessary, and their habitually submissive posturing continues to attract genuine negative attention from one or more of the fewer and generally less successful bullies still extant in the adult world. In such situations, the psychological consequence of the previous bullying increases the likelihood of continued bullying in the present (even though, strictly speaking, it wouldn’t have to, because of maturation, or geographical relocation, or continued education, or improvement in objective status).

BE INSPIRED...REMAIN ENCOURAGED AND CONTINUE TO EDUCATE" READ... (WARNING)Don't Go There...This is her story.

A good poem has rhyming but no ending, it continues to rhyme in our heart.

My time in the woods is time spent with a tutor on how to live.

Passion for knowledge, motivation for continuous learning.

To me, the moral of the story was that there will always be hurdles in life, but if you want to achieve a goal, you must continue.

Many questions come to mind. How influenced by contemporary religions were many of the scholars who wrote the texts available today? How many scholars have simply assumed that males have always played the dominant role in leadership and creative invention and projected this assumption into their analysis of ancient cultures? Why do so many people educated in this century think of classical Greece as the first major culture when written language was in use and great cities built at least twenty-five centuries before that time? And perhaps most important, why is it continually inferred that the age of the "pagan" religions, the time of the worship of female deities (if mentioned at all), was dark and chaotic, mysterious and evil, without the light of order and reason that supposedly accompanied the later male religions, when it has been archaeologically confirmed that the earliest law, government, medicine, agriculture, architecture, metallurgy, wheeled vehicles, ceramics, textiles and written language were initially developed in societies that worshiped the Goddess? We may find ourselves wondering about the reasons for the lack of easily available information on societies who, for thousands of years, worshiped the ancient Creatress of the Universe.

Should continual economic growth be the predominant model, the highest purpose of human civilization? Continual growth is one characteristic of cancer that eventually destroys the host.

In order to align your life choices with your values, you will need to inquire about the effects of your actions (and inactions) on yourself and others. Although we are always stumbling upon new knowledge that shifts our choices and life direction, bringing conscious inquiry to life means that we continually ask questions that lead us to the information we need to make thoughtful decisions. Asking questions is liberating because we develop great understanding and discover more choices with our new knowledge.

With a mind as bright as yours you will want to find a proper school to continue your education. ..... You must continue the education your mother began. Young women must have an education.

This election is about the past vs. the future. It's about whether we settle for the same divisions and distractions and drama that passes for politics today or whether we reach for a politics of common sense and innovation, a politics of shared sacrifice and shared prosperity. There are those who will continue to tell us that we can't do this, that we can't have what we're looking for, that we can't have what we want, that we're peddling false hopes. But here is what I know. I know that when people say we can't overcome all the big money and influence in Washington, I think of that elderly woman who sent me a contribution the other day, an envelope that had a money order for $3.01 along with a verse of scripture tucked inside the envelope. So don't tell us change isn't possible. That woman knows change is possible. When I hear the cynical talk that blacks and whites and Latinos can't join together and work together, I'm reminded of the Latino brothers and sisters I organized with and stood with and fought with side by side for jobs and justice on the streets of Chicago. So don't tell us change can't happen. When I hear that we'll never overcome the racial divide in our politics, I think about that Republican woman who used to work for Strom Thurmond, who is now devoted to educating inner city-children and who went out into the streets of South Carolina and knocked on doors for this campaign. Don't tell me we can't change. Yes, we can. Yes, we can change. Yes, we can. Yes, we can heal this nation. Yes, we can seize our future. And as we leave this great state with a new wind at our backs and we take this journey across this great country, a country we love, with the message we carry from the plains of Iowa to the hills of New Hampshire, from the Nevada desert to the South Carolina coast, the same message we had when we were up and when we were down, that out of many, we are one; that while we breathe, we will hope. And where we are met with cynicism and doubt and fear and those who tell us that we can't, we will respond with that timeless creed that sums up the spirit of the American people in three simple words -- yes, we can.

The process of reforming the mental health system never includes the complaints that families and caregivers have regarding a need for increased access to resources, treatment, education, and financial support. Reform has continued to ignore the basic needs of families and suffering individuals with severe mental illness and special needs.

Women are considered of no value, unless they continually increase their owner's stock. They are put on a par with animals. This same master shot a woman through the head, who had run away and been brought back to him. No one called him to account for it. If a slave resisted being whipped, the bloodhounds were unpacked, and set upon him, to tear his flesh from his bones. The master who did these things was highly educated, and styled a perfect gentleman. He also boasted the name and standing of a Christian, though Satan never had a truer follower. I

Banality depends on memory, as do irony and abstraction and boredom, three other defenses the educated mind deploys against experience so that it can get through the day without being continually, exhaustingly astonished.

It seems logical to suppose that history's pattern reflects innate differences among people themselves. Of course, we're taught that it's not polite to say so in public. We see in our daily lives that some of the conquered peoples continue to form an underclass, centuries after the conquests or slave imports took place. We're told that this too is to be attributed not to any biological shortcomings but to social disadvantages and limited opportunities. Nevertheless, we have to wonder. We keep seeing all those glaring, persistent differences in peoples' status. We're assured that the seemingly transparent biological explanation for the world's inequalities as of A.D. 1500 is wrong, but we're not told what the correct explanation is. Until we have some convincing, detailed, agreed-upon explanation for the broad pattern of history, most people will continue to suspect that the racist biological explanation is correct after all. That seems to me the strongest argument for writing this book.

Business Education starts in Elementary School and continues through to High School and then to University. The sooner we teach students the essentials of business, the more capable they'll be at thriving in business when they're older.

best investment you can make is in yourself. Continue to educate yourself and seek out wisdom, adding new skills and experiences that will make you more valuable.

A friend is like a flower of life, it continue to make your life beautiful and happy even if you don't want it to.

Success is not a destination, it is a journey. Failure is not permanent, it is transient. So continue your journey with intermittent roadblocks.

You will create yourself with continuous self-education.

We must not learn to try harder. The key is to learn how not to try in the first place.

The point of meditating is not to learn to sit quietly in a room. The point is to live that way in the world.

At the time of death, life may end, but I will continue to live in this beautiful world among my beloved new and old friends.

Only as I approached adulthood did I realize that life is a process of continual becoming.

The church knows that an educated man is an unbeliever. That is why there is a continual struggle on the part of the clergy to adulterate education with superstition. To maintain their untenable position they must keep the people shackled to a form of mental slavery. Both fear and superstition are forms of a contagious disease. The ignorance of man produced natural fears of the elements of nature. What he could not understand he attributed to malevolent spirits whose primary purpose was to punish and harm him. Under this spell it seems almost incredible that he ever advanced from his state of primitive ignorance. His fears produced such fantastic monsters of the air that it was first necessary to relieve his tormented mind of these terrifying myths of ghosts and gods before he was able to acquire even the simplest rudiments of knowledge. Man's ignorance and fears made him an easy prey of priests. His gullibility was such that he believed everything he was told. He soon became a slave to these liars and hypocrites.

True mastery, it turns out, is not found in accumulating each and every tool under the sun. True mastery is learning that there are really only a handful of tools, and it is the proper application with correct timing and setting that makes them so useful.

Nowhere was the complacency of the establishment, with its blind faith in progress, more evident than in its attitude toward an elite degree: as long as my child goes to the right schools, upward mobility will continue. A university education had become the equivalent of a very expensive insurance policy, like owning a gun.

I want to say that further you are not a great chief of this country. That you have no following, no power, no control." Logan continued, "You are on an Indian reservation merely at the sufferance of the government. You are fed by the government, clothed by the government, your children are educated by the government, and all you have and are today is because of the government. If it were not for the government you would be freezing and starving today in the mountains. I merely say these things to notify you that you cannot insult the people of the United States of America or its committees ...the government feeds and clothes and educates your children now, and desires to teach you to become farmers, and to civilize you, and make you as white men. -Senator John Logan, 1883

Our schools will not improve if we continue to focus only on reading and mathematics while ignoring the other studies that are essential elements of a good education. Schools that expect nothing more of their students than mastery of basic skills will not produce graduates who are ready for college or the modern workplace. *** Our schools will not improve if we value only what tests measure. The tests we have now provide useful information about students' progress in reading and mathematics, but they cannot measure what matters most in education....What is tested may ultimately be less important that what is untested... *** Our schools will not improve if we continue to close neighborhood schools in the name of reform. Neighborhood schools are often the anchors of their communities, a steady presence that helps to cement the bond of community among neighbors. *** Our schools cannot improve if charter schools siphon away the most motivated students and their families in the poorest communities from the regular public schools. *** Our schools will not improve if we continue to drive away experienced principals and replace them with neophytes who have taken a leadership training course but have little or no experience as teachers. *** Our schools cannot be improved if we ignore the disadvantages associated with poverty that affect children's ability to learn. Children who have grown up in poverty need extra resources, including preschool and medical care.

No Self stands alone. Behind it stretches an immense chain of physical and - as a special class within the whole - mental events, to which it belongs as a reacting member and which it carries on. Through the condition at any moment of its somatic, especially its cerebral system, and through education, and tradition, by word, by writing, by monument, by manners, by a way of life, by a newly shaped environment... by so much that a thousand words would not exhaust it, by all that, I say, the Self is not so much linked with what happened to its ancestors, it is not so much the product, and merely the product, of all that, but rather, in the strictest sense of the word, the SAME THING as all that: the strict, direct continuation of it, just as the Self aged fifty is the continuation of the Self aged forty.

If someone has not learned to stop and admire something beautiful, we should not be surprised if he or she treats everything as an object to be used and abused without scruple. If we want to bring about deep change, we need to realize that certain mindsets really do influence our behaviour. Our efforts at education will be inadequate and ineffectual unless we strive to promote a new way of thinking about human beings, life, society and our relationship with nature. Otherwise, the paradigm of consumerism will continue to advance, with the help of the media and the highly effective workings of the market.

Here is a truth that most teachers will not tell you, even if they know it: Good training is a continual friend and a solace; it helps you now, and assures you of help in the future. Good education is a continual pain in the neck, and assures you always of more of the same.

Astonishingly, the share of students who don't get education in contraceptives is going up, not down. The Trump administration even tried to cut off funding for a teen pregnancy prevention program (lawsuits forced it to continue that funding). What's confounding is that these same officials are often anti-abortion, yet they don't seem to understand that preventing unplanned pregnancies will reduce abortions. They believe that condoms will promote promiscuity, when condoms no more cause sex than umbrellas cause rain. These same officials then thunder about the irresponsibility of girls who get pregnant, oblivious to their own irresponsibility.

When I look at a child, I see a living, breathing person, made in God's image, for whom God has a plan. As parent educators, we need to embrace a new notion of learning...we need to engage the hearten order to effectively educate the child. Our vision of a well-educated child is a child who has a heart for learning, a child who has the tools he needs to continue to learn for a lifetime and a child who has the love to want to do it.

The Lord and His Church have always encouraged education to increase our ability to serve Him and our Heavenly Father’s chlidren. For each of us, whatever our talents, He has service for us to give. And to do it well always involves learning, not once or for a limited time, but continually.

Every television program must be a complete package in itself. No previous knowledge is to be required. There must not be even a hint that learning is hierarchical, that it is an edifice constructed on a foundation. The learner must be allowed to enter at any point without prejudice. This is why you shall never hear or see a television program begin with the caution that if the viewer has not seen the previous programs, this one will be meaningless. Television is a nongraded curriculum and excludes no viewer for any reason, at any time. In other words, in doing away with the idea of sequence and continuity in education, television undermines the idea that sequence and continuity have anything to do with thought itself.

The native population of this continent deserves more notice taken than on Indigenous Peoples Day. But this day at least, please, let's learn more about the people whose land we stole (yes, even we whose forebearers came more recently, because we continue to benefit from the theft), and to sit in the complexity that is the building and continuation of our civilization.

Secondly, I continued my education in a more important way, through the observation of everyone around me, because nothing is more important to learn in life than the interaction of a human being with another human being.

It is [the teacher's] business to be on the alert to see what attitudes and habitual tendencies are being created. In this direction he[sic] must, if he is an educator, be able to judge what attitudes are actually conducive to continued growth and what are detrimental. He must, in addition, have that sympathetic understanding of individuals as individuals which gives him an idea of what is actually going on in the minds of those who are learning.

No one can “get” an education, for of necessity education is a continuing process. If it does nothing else, it should provide students with the tools for learning, acquaint them with methods of study and research, methods of pursuing an idea. We can only hope they come upon an idea they wish to pursue.

I wish I could separate trauma from politics, but as long as we continue to live in denial and treat only trauma while ignoring its origins, we are bound to fail. In today’s world your ZIP code, even more than your genetic code, determines whether you will lead a safe and healthy life. People’s income, family structure, housing, employment, and educational opportunities affect not only their risk of developing traumatic stress but also their access to effective help to address it. Poverty, unemployment, inferior schools, social isolation, widespread availability of guns, and substandard housing all are breeding grounds for trauma. Trauma breeds further trauma; hurt people hurt other people.

If he or she really goes about it in earnest, anyone can cultivate ability in ten years, I believe. Even in one year, shortcomings can be changed into good points if only we set our aims high enough. Continuing for ten years, we can become outstanding indeed...There is no limit to our shortcomings. Until we die, we should spare no time or effort in changing our weaknesses to merits. To do so can be pleasant and interesting. We can become like the horse that starts last and yet outruns the field, reaching the wire first; it is the same fun.

Each of our lives’ is a separate and precious journey. No matter how happy, sad, painful, tragic or confusing it may by, it is unique and beautiful. No matter if we hurt others or if we ourselves were hurt, it happened and it is part of our story. If we think we can have complete control over this journey, our journey will wake us up… usually with a very unpleasant surprise. More than genetics, money or education, it is our journey who defines who we are. It defines what kind of person you are. Not the experiences you encountered nor the happy or traumatic events you may have endured. But rather how we dealt with those events and how we continue to deal with those events; when we evaluate ourselves and how we treat others. Your journey is part of your story. But it is not the complete story of who and how you are. You are a soul, a spirit, who has traveled through this life and along the way; you learned and gathered bits and pieces from here and there. And you, yourself, have woven together a soul, a spirit. And that is who you are today. You define… you. Oh, and just in case you thought your journey, your story was over… surprise, its not. So keep weaving. You are not finished yet. It is never to late to define who you are.

There was no room for dust devils in the laws of physics, as least in the rigid form in which they were usually taught. There is a kind of unspoken collusion going on in mainstream science education: you get your competent but bored, insecure and hence stodgy teacher talking to an audience divided between engineering students, who are going to be responsible for making bridges that won’t fall down or airplanes that won’t suddenly plunge vertically into the ground at six hundred miles an hour, and who by definition get sweaty palms and vindictive attitudes when their teacher suddenly veers off track and begins raving about wild and completely nonintuitive phenomena; and physics students, who derive much of their self-esteem from knowing that they are smarter and morally purer than the engineering students, and who by definition don’t want to hear about anything that makes no fucking sense. This collusion results in the professor saying: (something along the lines of) dust is heavier than air, therefore it falls until it hits the ground. That’s all there is to know about dust. The engineers love it because they like their issues dead and crucified like butterflies under glass. The physicists love it because they want to think they understand everything. No one asks difficult questions. And outside the windows, the dust devils continue to gambol across the campus.

The modulating principle of “salary according to merit” has not failed to tempt national education itself. Indeed, just as the corporation replaces the factory, perpetual training tends to replace the school, and continuous control to replace the examination. Which is the surest way of delivering the school over to the corporation.

As AI technology matures paired with the continued implementation of Blockchain technology, I think we'll see a lot of analyst, educator and lawyer jobs for example be repositioned into the consulting industry. Consulting will pretty much be a broad category for all jobs involved in the gathering, utilization and sale of actionable data.

I have no doubt that we will one day abolish the death penalty in America. It will come sooner if people like me who know the truth about executions do our work well and educate the public. It will come slowly if we do not. Because, finally, I know that it is not a question of malice or ill will or meanness of spirit that prompts our citizens to support executions. It is, quite simply, that people don't know the truth of what is going on. That is not by accident. The secrecy surrounding executions makes it possible for executions to continue. I am convinced that if executions were made public, the torture and violence would be unmasked, and we would be shamed into abolishing executions. We would be embarrassed at the brutalization of the crowds that would gather to watch a man or woman be killed. And we would be humiliated to know that visitors from other countries - Japan, Russia, Latina America, Europe - were watching us kill our own citizens - we, who take pride in being the flagship of democracy in the world. (p. 197)

I wish I could separate trauma from politics, but as long as we continue to live in denial and treat only trauma while ignoring its origins, we are bound to fail. In today's world your ZIP code, even more than your genetic code, determines whether you will lead a safe and healthy life. People's income, family structure, housing, employment, and educational opportunities not only affect their risk of developing traumatic stress but also their access to effective help to address it. Poverty, unemployment, inferior schools, social isolation, widespread availability of guns, and substandard housing all are breeding grounds for trauma. Trauma breeds further trauma; hurt people hurt other people.

If your concern is that I may be overcome with manly ardor and ravish you in a moment of weakness…I may. If you ask nicely.” Evie clamped her teeth on the sweet, pulpy grape and maneuvered the seeds out with her teeth and tongue. As he watched her mouth working on the fruit, Sebastian’s smile faded slightly, and he leaned back. “At the moment you’re too much of a novice to be worth the bother,” he continued coolly. “Perhaps I’ll seduce you in the future, after some other men have taken the trouble to educate you.” “I doubt it,” she said sullenly. “I would never be so bourgeois as to sleep with my own husband.” A catch of laughter escaped him. “My God. You must have been waiting for days to use that one. Congratulations, child. We haven’t yet been married a week, and you’re already learning how to fight.

Very well.” In a voice as cool and detached as if he were critiquing a work of art, he said, “Starting at the top: your brow is marked with intelligence, your gaze is direct, your features are delicate, your skin is fair, your voice is refined, your speech reflects education . . .” He paused. “Even the way you hold your head is elegant.” I was suddenly, excruciatingly self-conscious. I dropped my gaze, my face on fire. “Ah, yes,” he said softly. “And then there is your modesty. No milkmaid could have blushed like that.” To my mortification, I felt my blush deepen until the tips of my ears were tingling with the heat. “Shall I continue?” he asked with a hint of a laugh in his voice. “No, that is quite enough, thank you.

Animals are property. There are laws that supposedly protect animal interests in being treated “humanely,” but that term is interpreted in large part to mean that we cannot impose “unnecessary” harm on animals, and that is measured by what treatment is considered as necessary within particular industries, and according to customs of use, to exploit animals. The bottom line is that animals do not have any respect-based rights in the way that humans have, because we do not regard animals as having any moral value. They have only economic value. We value their interests economically, and we ignore their interests when it is economically beneficial for us to do so. At this point in time, it makes no sense to focus on the law, because as long as we regard animals as things, as a moral matter, the laws will necessarily reflect that absence of moral value and continue to do nothing to protect animals. We need to change social and moral thinking about animals before the law is going to do anything more.

The only road to freedom is self-education in art. Art is not a luxury for any advanced civilization; it is a necessity, without which creative intelligence will wither and die. Even in economically troubled times, support for the arts should be a national imperative. Dance, for example, requires funding not only to secure safe, roomy rehearsal space but to preserve the indispensible continuity of the teacher-student link. American culture has become unbalanced by its obsession with the blood sport of politics, a voracious vortex consuming everything in its path. History shows that, for both individuals and nations, political power is transient. America's true legacy is its ideal of liberty, which has inspired insurgencies around the world. Politicians and partisans of both the Right and the Left must recognize that art too is a voice of liberty, requiring nurture without intrusion. Art unites the spiritual and material realms. In an age of alluring, magical machines, the society that forgets art risks losing its soul.

The problem, that is to say, is educational. It is a problem of continuously moulding the consciousness both of the directing group and of the larger executive group that lies immediately below it. The consciousness of the masses needs only to be influenced in a negative way. Given

A man may possess a profound knowledge of history and mathematics; he may be an authority in psychology, biology, or astronomy; he may know all the discovered truths pertaining to geology and natural science; but if he has not with this knowledge that nobility of soul which prompts him to deal justly with his fellow men, to practice virtue and holiness in personal life, he is not a truly educated man. "Character is the aim of true education; and science, history, and literature are but means used to accomplish the desired end. Character is not the result of chance work but of continuous right thinking and right acting. "True education seeks, then, to make men and women not only good mathematicians, proficient linguists, profound scientists, or brilliant literary lights, but also honest men, combined with virtue, temperance, and brotherly love-men and women who prize truth, justice, wisdom, benevolence, and self-control as the choicest acquisitions of a successful life.

Surreal realized Daemon’s madness was confined to emotions, to people, to that single tragedy he couldn’t face. It was as if Titian had never died, as if Surreal hadn’t spent three years whoring in back alleys before Daemon found her again and arranged for a proper education in a Red Moon house. He thought she was still a child, and he continued to fret about Titian’s absence. But when she mentioned a book she was reading, he made a dry observation about her eclectic taste and proceeded to tell her about other books that might be of interest. It was the same with music, with art. They posed no threat to him, had no time frame, weren’t part of the nightmare of Jaenelle bleeding on that Dark Altar.

Christianity is absurd and impossible. Now, you know, it cannot be that! It may be untrue--I am not speaking of that now, even though I am perfectly certain that it is absolutely true--but it cannot be absurd so long as educated and virtuous people continue to hold it. To say that it is absurd is simple pride; it is to dismiss all who believe in it as not merely mistaken, but unintelligent as well---

The notion that we should promote “happy” or “humane” exploitation as “baby steps” ignores that welfare reforms do not result in providing significantly greater protection for animal interests; in fact, most of the time, animal welfare reforms do nothing more than make animal exploitation more economically productive by focusing on practices, such as gestation crates, the electrical stunning of chickens, or veal crates, that are economically inefficient in any event. Welfare reforms make animal exploitation more profitable by eliminating practices that are economically vulnerable. For the most part, those changes would happen anyway and in the absence of animal welfare campaigns precisely because they do rectify inefficiencies in the production process. And welfare reforms make the public more comfortable about animal exploitation. The “happy” meat/animal products movement is clear proof of that. We would never advocate for “humane” or "happy” human slavery, rape, genocide, etc. So, if we believe that animals matter morally and that they have an interest not only in not suffering but in continuing to exist, we should not be putting our time and energy into advocating for “humane” or “happy” animal exploitation.

I’m uncommon fond of reading, too." “Are you, Joe?" “On-common. Give me,” said Joe, “a good book, or a good newspaper, and sit me down afore a good fire, and I ask no better. Lord!” he continued, after rubbing his knees a little, “when you do come to a J and a O, and says you, ‘Here, at last, is a J-O, Joe,’ how interesting reading is!" I derived from this, that Joe’s education, like Steam, was yet in its infancy.

But what I find deplorable, I continued, looking about the bookshelves again, is that nothing is known about women before the eighteenth century. I have no model in my mind to turn about this way and that. Here am I asking why women did not write poetry in the Elizabethan age, and I am not sure how they were educated; whether they were taught to write; whether they had sitting-rooms to themselves; how many women had children before they were twenty-one; what, in short, they did from eight in the morning till eight at night.

You see, this is a problem all over the world. Man is seeking a new response, a new approach to life, because the old ways are decaying, whether in Europe, in Russia, or here. Life is a continual challenge, and merely to try to bring about a better economic order is not a total response to that challenge, which is always new; and when cultures, peoples, civilizations are incapable of responding totally to the challenge of the new, they are destroyed. Unless you are properly educated, unless you have this extraordinary confidence of innocence, you are inevitably going to be absorbed by the collective and lost in mediocrity. You will put some letters after your name, you will be married, have children, and that will be the end of you. You see,

Policy makers and politicians want more STEM; educators want more STEAM. Both, in ways that are eerily similar, are engaging in social engineering to support an ideology. At the macro-level, in both worlds, it’s all about teaching a point of view, rather than teaching students to learn. We seem hell bent on an arbitrarily linear approach to engineering a “useful” or job-securing education, from which we continue to get mixed results.

Preparation" is a treacherous idea. In a certain sense every experience should do something to prepare a person for later experiences of a deeper and more expansive quality. That is the very meaning of growth, continuity, reconstruction of experience. But it is a mistake to suppose that the mere acquisition of a certain amount of arithmetic, geography, history, etc., which is taught and studied because it may be useful at some time in the future, has this effect, and it is a mistake to suppose that acquisition of skills in reading and figuring will automatically constitute preparation for their right and effective use under conditions very unlike those in which they were acquired.

Extrapolations are useful, particularly in that form of soothsaying called forecasting trends. But in looking at the figures or charts made from them, it is necessary to remember one thing constantly: The trend-to-now may be a fact, but the future trend represents no more than an educated guess. Implicit in it is "everything else being equal" and "present trends continuing." And somehow everything else refuses to remain equal, else life would be dull indeed.

Whether in Bolshevism, Fascism, or Nazism, we meet continually with the forcible and ruthless usurpation of the power of the State by a minority drawn from the masses, resting on their support, flattering them and threatening them at the same time; a minority led by a charismatic leader and brazenly identifying itself with the State. It is a tyranny that does away with all the guarantees of the constitutional State, constituting as the only party the minority that has created it, furnishing that party with far-reaching judicial and administrative functions, and permitting within the whole life of the nation no groups, no activities, no opinions, no associations or religions, no publications, no educational institutions, no business transactions, that are not dependent on the will of the Government.

The desire to make art begins early. Among the very young this is encouraged (or at least indulged as harmless) but the push toward a 'serious' education soon exacts a heavy toll on dreams and fantasies....Yet for some the desire persists, and sooner or later must be addressed. And with good reason: your desire to make art -- beautiful or meaningful or emotive art -- is integral to your sense of who you are. Life and Art, once entwined, can quickly become inseparable; at age ninety Frank Lloyd Wright was still designing, Imogen Cunningham still photographing, Stravinsky still composing, Picasso still painting. But if making art gives substance to your sense of self, the corresponding fear is that you're not up to the task -- that you can't do it, or can't do it well, or can't do it again; or that you're not a real artist, or not a good artist, or have no talent, or have nothing to say. The line between the artist and his/her work is a fine one at best, and for the artist it feels (quite naturally) like there is no such line. Making art can feel dangerous and revealing. Making art is dangerous and revealing. Making art precipitates self-doubt, stirring deep waters that lay between what you know you should be, and what you fear you might be. For many people, that alone is enough to prevent their ever getting started at all -- and for those who do, trouble isn't long in coming. Doubts, in fact, soon rise in swarms: "I am not an artist -- I am a phony. I have nothing worth saying. I'm not sure what I'm doing. Other people are better than I am. I'm only a [student/physicist/mother/whatever]. I've never had a real exhibit. No one understands my work. No one likes my work. I'm no good. Yet viewed objectively, these fears obviously have less to do with art than they do with the artist. And even less to do with the individual artworks. After all, in making art you bring your highest skills to bear upon the materials and ideas you most care about. Art is a high calling -- fears are coincidental. Coincidental, sneaky and disruptive, we might add, disguising themselves variously as laziness, resistance to deadlines, irritation with materials or surroundings, distraction over the achievements of others -- indeed anything that keeps you from giving your work your best shot. What separates artists from ex-artists is that those who challenge their fears, continue; those who don't, quit. Each step in the artmaking process puts that issue to the test.

In the United States I saw how the market liberates the individual and allows people to be free to make personal choices. But the biggest drawback was that the market always pushes things to the side of the powerful. I thought the poor should be able to take advantage of the system in order to improve their lot. Grameen is a private-sector self-help bank, and as its members gain personal wealth they acquire water-pumps, latrines, housing, education, access to health care, and so on. Another way to achieve this is to let abusiness earn profit that is then txed by the government, and the tax can be used to provide services to the poor. But in practice it never works that way. In real life, taxes only pay for a government bureaucracy that collects the tax and provides little or nothing to the poor. And since most government bureaucracies are not profit motivated, they have little incentive to increase their efficiency. In fact, they have a disincentive: governments often cannot cut social services without a public outcry, so the behemoth continues, blind and inefficient, year after year.

In short order, I became America’s foremost “irregardless” apologist. I recorded a short video for Merriam-Webster’s website refuting the notion that “irregardless” wasn’t a word; I took to Twitter and Facebook and booed naysayers who set “irregardless” up as the straw man for the demise of English. I continued to find evidence of the emphatic “irregardless” in all sorts of places—even in the oral arguments of a Supreme Court case. One incredulous e-mail response to my video continued to claim “irregardless” wasn’t a real word. “It’s a made-up word that made it into the dictionary through constant use!” the correspondent said, and I cackled gleefully before responding. Of course “irregardless” is a made-up word that was entered into the dictionary through constant use; that’s pretty much how this racket works. All words are made-up: Do you think we find them fully formed on the ocean floor, or mine for them in some remote part of Wales? I began telling correspondents that “irregardless” was much more complex than people thought, and it deserved a little respectful respite, even if it still was not part of Standard English. My mother was duly horrified. “Oh, Kory,” she tutted. “So much for that college education.” —

When we don’t pay close attention to the decisions made by our leaders, when we fail to educate ourselves about the major issues of the day, when we choose not to make our voices and opinions heard, that’s when democracy breaks down. That’s when power is abused. That’s when the most extreme voices in our society fill the void that we leave. That’s when powerful interests and their lobbyists are most able to buy access and influence in the corridors of power –- because none of us are there to speak up and stop them. Participation in public life doesn’t mean that you all have to run for public office -– though we could certainly use some fresh faces in Washington. (Laughter and applause.) But it does mean that you should pay attention and contribute in any way that you can. Stay informed. Write letters, or make phone calls on behalf of an issue you care about. If electoral politics isn’t your thing, continue the tradition so many of you started here at Michigan and find a way to serve your community and your country –- an act that will help you stay connected to your fellow citizens and improve the lives of those around you.

Nothing succeeds like success; children who opt out of school have had a continued record of failure, and it would be difficult to blame the children themselves for voting with their feet and playing truant as much as possible. This failure is not necessary; it is imposed on the children by inappropriate methods of teaching which do not take into account the innate patterns of abilities of these children. A return to sanity is long overdue; we must pay close attention to the genetic basis of our children`s abilities.

Countrymen: I have given proofs, as well as the best of you, of desiring liberty for our country, and I continue to desire it. But I place as a premise the education of the people, so that by means of instruction and work they may have a personality of their own and that they may make themselves worthy of that same liberty. In my writings I have recommended the study of the civic virtues, without which there can be no redemption. I have also written (and my words have been repeated) that reforms, to be fruitful, must come from above, that those which spring from below are uncertain and insecure movements. Imbued with these ideas, I cannot do less than condemn, and I do condemn, this absurd, savage rebellion, planned behind my back, which dishonors the Filipinos and discredits those who can speak for us. I abominate all criminal actions and refuse any kind of participation in them, pitying with all my heart the dupes who have allowed themselves to be deceived. Go back, then, to your homes, and may God forgive those who have acted in bad faith.

Though the continued march of intellect and education have nearly obliterated from the mind of the Scots a belief in the marvelous, still a love of the supernatural lingers among the more mountainous districts of the northern kingdom; for 'the Schoolmaster' finds it no easy task, even when aided by all the light of science, to uproot the prejudices of more than two thousand years. ("The Phantom Regiment")

White progressives can be the most difficult for people of color because, to the degree that we think we have arrived, we will put our energy into making sure that others see us as having arrived. None of our energy will go into what we need to be doing for the rest of our lives: engaging in ongoing self-awareness, continuing education, relationship building, and actual antiracist practice. White progressives do indeed uphold and perpetrate racism, but our defensiveness and certitude make it virtually impossible to explain to us how we do so.

1. Myth: Without God, life has no meaning. There are 1.2 billion Chinese who have no predominant religion, and 1 billion people in India who are predominantly Hindu. And 65% of Japan's 127 million people claim to be non-believers. It is laughable to suggest that none of these billions of people are leading meaningful lives. 2. Myth: Prayer works. Studies have now shown that inter-cessionary prayer has no effect whatsoever of the health or well-being of the subject. 3. Myth: Atheists are immoral. There are hundreds of millions of non-believers on the planet living normal, decent, moral lives. They love their children, care about others, obey laws, and try to keep from doing harm to others just like everyone else. In fact, in predominantly non-believing countries such as in northern Europe, measures of societal health such as life expectancy at birth, adult literacy, per capita income, education, homicide, suicide, gender equality, and political coercion are better than they are in believing societies. 4. Myth: Belief in God is compatible with science. In the past, every supernatural or paranormal explanation of phenomena that humans believed turned out to be mistaken; science has always found a physical explanation that revealed that the supernatural view was a myth. Modern organisms evolved from lower life forms, they weren't created 6,000 years ago in the finished state. Fever is not caused by demon possession. Bad weather is not the wrath of angry gods. Miracle claims have turned out to be mistakes, frauds, or deceptions. We have every reason to conclude that science will continue to undermine the superstitious worldview of religion. 5. Myth: We have immortal souls that survive death. We have mountains of evidence that makes it clear that our consciousness, our beliefs, our desires, our thoughts all depend upon the proper functioning of our brains our nervous systems to exist. So when the brain dies, all of these things that we identify with the soul also cease to exist. Despite the fact that billions of people have lived and died on this planet, we do not have a single credible case of someone's soul, or consciousness, or personality continuing to exist despite the demise of their bodies. 6. Myth: If there is no God, everything is permitted. Consider the billions of people in China, India, and Japan above. If this claim was true, none of them would be decent moral people. So Ghandi, the Buddha, and Confucius, to name only a few were not moral people on this view. 7. Myth: Believing in God is not a cause of evil. The examples of cases where it was someone's belief in God that was the justification for their evils on humankind are too numerous to mention. 8. Myth: God explains the origins of the universe. All of the questions that allegedly plague non-God attempts to explain our origins still apply to the faux explanation of God. The suggestion that God created everything does not make it any clearer to us where it all came from, how he created it, why he created it, where it is all going. In fact, it raises even more difficult mysteries: how did God, operating outside the confines of space, time, and natural law 'create' or 'build' a universe that has physical laws? We have no precedent and maybe no hope of answering or understanding such a possibility. What does it mean to say that some disembodied, spiritual being who knows everything and has all power, 'loves' us, or has thoughts, or goals, or plans? 9. Myth: There's no harm in believing in God. Religious views inform voting, how they raise their children, what they think is moral and immoral, what laws and legislation they pass, who they are friends and enemies with, what companies they invest in, where they donate to charities, who they approve and disapprove of, who they are willing to kill or tolerate, what crimes they are willing to commit, and which wars they are willing to fight.

[N]early every creationist debater will mention the second law of thermodynamics and argue that complex systems like the earth and life cannot evolve, because the second law seems to say that everything in nature is running down and losing energy, not getting more complex. But that's NOT what the second law says; every creationist has heard this but refuses to acknowledge it. The second law only applies to closed systems, like a sealed jar of heated gases that gradually cools down and loses energy. But the earth is not a closed system -- it constantly gets new energy from the sun, and this (through photosynthesis) is what powers life and makes it possible for life to become more complex and evolve. It seems odd that the creationists continue to misuse the second law of thermodynamics when they have been corrected over and over again, but the reason is simple: it sounds impressive to their audience with limited science education, and if a snow job works, you stay with it.

daughter of the servants.” “Gee, you must have been lonely, Judge, having nobody to play with.” “I played with Sam Westing—chess. Hour after hour I sat staring down at that chessboard. He lectured me, he insulted me, and he won every game.” The judge thought of their last game: She had been so excited about taking his queen, only to have the master checkmate her in the next move. Sam Westing had deliberately sacrificed his queen and she had fallen for it. “Stupid child, you can’t have a brain in that frizzy head to make a move like that.” Those were the last words he ever said to her. The judge continued: “I was sent to boarding school when I was twelve. My parents visited me at school when they could, but I never set foot in the Westing house again, not until two weeks ago.” “Your folks must have really worked hard,” Sandy said. “An education like that costs a fortune.” “Sam Westing paid for my education. He saw that I was accepted into the best schools, probably arranged for my first job, perhaps more, I don’t know.” “That’s the first decent thing I’ve heard about the old man.” “Hardly decent, Mr. McSouthers. It was to Sam Westing’s advantage to have a judge in his debt. Needless to say, I have excused myself from every case remotely connected with

{President] Kayibanda's government [in Rwanda] continued the persecution against the Tutsis and began to make use of the media it controlled to launch a propaganda campaign against us. In a country where more than half the people cannot read or write and very few have televisions, radio is the dominant media. The fact that some newspapers were still printing the truth didn't matter much to the part of the population that couldn't read. Most of the literate people were already politically aware. While an educated person might question what they read or hear from the media, the uneducated tend to accept it. The uneducated are more easily affected by threats and the emotional trauma that propaganda like this can create.

Each generation exercises power over its successors: and each, in so far as it modifies the environment bequeathed to it and rebels against tradition, resists and limits the power of its predecessors. This modifies the picture which is sometimes painted of a progressive emancipation from tradition and a progressive control of natural processes resulting in a continual increase of human power. In reality, of course, if any one age really attains, by eugenics and scientific education, the power to make its descendants what it pleases, all men who live after it are the patients of that power. They are weaker, not stronger: for though we may have put wonderful machines in their hands we have pre-ordained how they are to use them.

Social stupidity continues in the twenty-first century. In 2005, for example, the Pew Research Center found that 62 percent of Republicans agreed with the statement, “Poor people today have it easy because they can get government benefits without doing anything in return.” Twenty-seven percent of Democrats also agreed. Such responses can only come from people who have neither had a conversation with a poor person nor imagined their economic and social reality—yet somehow imagine they know enough to hold an opinion. Educated people are more likely to venture such ill-informed opinions.

We men really, really, really like sex. We like sex so much, many of us are willing to risk getting in serious trouble to get it. That's why laws against rape haven't stopped rape, and why laws against prostitution haven't stopped prostitution, and why men who cheat on their wives would continue to cheat even if it was illegal, and why gay men continue to be gay even in fundamentalist religious countries like Saudi Arabia, where homosexuality is punishable by death.

All the beliefs, habits, tastes, emotions, mental attitudes that characterize our time are really designed to sustain the mystique of the party and prevent the true nature of present-day society from being perceived. Physical rebellion, or any preliminary move toward rebellion, is at present not possible. From the proletarians nothing is to be feared. Left to themselves, they will continue from generation to generation and century to century, working, breeding, and dying, not only without the power of grasping that the world could be other than it is. They could only become dangerous if the advance of industrial technique made it necessary to educate them more highly; but since military and commercial rivalry are no longer important, the level of popular education is actually declining. What opinions the masses hold,or do not hold, is looked on as matter of indifference. They can me granted intellectual liberty because they have no intellect.

Even with our immense wealth and technology, we continue to abuse the planet and each other for the sake of easy packaging and a cheap, disposable lifestyle. Unchecked population continues to outstrip the availability of housing, water, food, education, and jobs, while we squabble over politics, religion, gender, race, and nationality. Factor in the unrelenting advance of climate change, ocean acidification, the sixth extinction, the nuclear waste time bomb, ground water depletion, the social cancer of wealth inequality, dystopian surveillance, and the unstoppable US deficit growth and that’s a really bad news day for most of the planet during any age.

Whoever wrote the Gospel of John (we’ll continue to call him John, though we don’t know who he really was) must have been a Christian living sixty years or so after Jesus, in a different part of the world, in a different cultural context, speaking a different language—Greek rather than Aramaic—and with a completely different level of education .. The author of John is speaking for himself and he is speaking for Jesus. These are not Jesus’s words; they are John’s words placed on Jesus’s lips.

Among them was a hypocritical charge, in his original draft of the Declaration, that the King of England was a prime promoter of the slave trade. But Jefferson’s language was so sharply chastising that, had it been included in the Declaration, it would have deeply undermined continuation of slavery once the colonies had severed ties to the alleged instigator of the loathsome practice. And this the slaveholding South was not prepared to consider; the offending words were struck from the great document.

This conference on religious education seems to your humble servant the last word in absurdity. We are told by a delightful 'expert' that we ought not really teach our children about God lest we rob them of the opportunity of making their own discovery of God, and lest we corrupt their young minds by our own superstitions. If we continue along these lines the day will come when some expert will advise us not to teach our children the English language, since we rob them thereby of the possibility of choosing the German, French or Japanese languages as possible alternatives. Don't these good people realize that they are reducing the principle of freedom to an absurdity?

I had decided ages ago that I would not continue my education after school, what we learned was just rubbish, basically what life was about was living, and living in the way you want, in other words, enjoying your life. Some enjoyed their lives best by working, others by not working. OK, I was aware that I would need money, which meant that I would also have to work, but not all the time and not on something that would deplete all my energy and eat into my soul, leaving me like one of the middleaged halfwits who guarded their hedges and peered across at their neighbours to see if their status symbols were as wonderful as their own. I didn’t want that. But money was a problem.

My conception of freedom. -- The value of a thing sometimes does not lie in that which one attains by it, but in what one pays for it -- what it costs us. I shall give an example. Liberal institutions cease to be liberal as soon as they are attained: later on, there are no worse and no more thorough injurers of freedom than liberal institutions. Their effects are known well enough: they undermine the will to power; they level mountain and valley, and call that morality; they make men small, cowardly, and hedonistic -- every time it is the herd animal that triumphs with them. Liberalism: in other words, herd-animalization. These same institutions produce quite different effects while they are still being fought for; then they really promote freedom in a powerful way. On closer inspection it is war that produces these effects, the war for liberal institutions, which, as a war, permits illiberal instincts to continue. And war educates for freedom. For what is freedom? That one has the will to assume responsibility for oneself. That one maintains the distance which separates us. That one becomes more indifferent to difficulties, hardships, privation, even to life itself. That one is prepared to sacrifice human beings for one's cause, not excluding oneself. Freedom means that the manly instincts which delight in war and victory dominate over other instincts, for example, over those of "pleasure." The human being who has become free -- and how much more the spirit who has become free -- spits on the contemptible type of well-being dreamed of by shopkeepers, Christians, cows, females, Englishmen, and other democrats. The free man is a warrior. How is freedom measured in individuals and peoples? According to the resistance which must be overcome, according to the exertion required, to remain on top. The highest type of free men should be sought where the highest resistance is constantly overcome: five steps from tyranny, close to the threshold of the danger of servitude. This is true psychologically if by "tyrants" are meant inexorable and fearful instincts that provoke the maximum of authority and discipline against themselves; most beautiful type: Julius Caesar. This is true politically too; one need only go through history. The peoples who had some value, who attained some value, never attained it under liberal institutions: it was great danger that made something of them that merits respect. Danger alone acquaints us with our own resources, our virtues, our armor and weapons, our spirit, and forces us to be strong. First principle: one must need to be strong -- otherwise one will never become strong. Those large hothouses for the strong -- for the strongest kind of human being that has so far been known -- the aristocratic commonwealths of the type of Rome or Venice, understood freedom exactly in the sense in which I understand it: as something one has and does not have, something one wants, something one conquers

I do not know from what associations the hippopotamus got into the chess board, but although the spectators were convinced that I was continuing to study the position, I, despite my humanitarian education, was trying at this time to work out: just how WOULD you drag a hippopotamus out of the marsh? I remember how jacks figured in my thoughts, as well as levers, helicopters, and even a rope ladder. After a lengthy consideration I admitted defeat as an engineer, and thought spitefully to myself: "Well, just let it drown!" And suddenly the hippopotamus disappeared. Went right off the chessboard just as he had come on... of his own accord! And straightaway the position did not appear to be so complicated.

What I have learned from my own experience is that the most important ingredients in a child’s education are curiosity, interest, imagination, and a sense of the adventure of life. You will find no courses in which these are taught; and yet they are the qualities that make all learning rewarding, that make all life zestful, that make us seek constantly for new experience and deeper understanding. They are also the qualities that enable us to continue to grow as human beings to the last day of our life, and to continue to learn.

What does it mean to choose life?... Choose vitality over stagnation. Choose making conscious choices over living on auto-pilot. Choose owning and taking responsibility for those choices instead of believing that you are only the victim of circumstances beyond your control. Choose seeing the opportunity in challenges instead of just the difficulties. Choose educating yourself over willful ignorance. Choose somewhere, sometimes to try and educate others. Choose acceptance over condemnation except when the act you’re condemning kills, maims, or destroys others. Choose acceptance of yourself as well, with all your complications and your imperfections. Choose imperfection, because very few things are perfect, and most of the really important things can’t even be graded and evaluated that way. Choose vigilance over giving up, whenever, and however, you can. Choose recuperation when it all becomes too much. Choose self-care whatever it takes So that you can continue to Choose life, Whatever that life looks like, Whoever does or doesn’t approve of What you choose.

When considering grand plans for effective communicable disease control in this time of Ebola peril, malaria continues to kill nearly a million people a year world-wide, and by far the single most reliable protection against malaria is to sleep under a mosquito net, but one of the major impediments to this basic and effective malaria control is that many people, regardless of education level or country of origin, in malaria endemic zones don't install and use one, not that they can't get one, but because they don't think the mosquito net 'looks nice.

T.S. Eliot said to me 'There’s only one way a poet can develop his actual writing – apart from self-criticism & continual practice. And that is by reading other poetry aloud – and it doesn’t matter whether he understands it or not (i.e. even if it’s in another language.) What matters above all, is educating the ear.' What matters, is to connect your own voice with an infinite range of verbal cadences & sequences – and only endless actual experience of your ear can store all that in your nervous system. The rest can be left to your life & your character.

The issues the Panthers organized around fifty years ago are still with us. Our justice system is unjust. Police conduct in nonwhite neighborhoods generates systematic abuses. The middle class is shrinking. Our education system not only continues to fail poor children, it often propels them to prison. In addition to these continuing issues, there are new wrinkles. The spectacular rise in economic inequality—“99 percent of all new income today goes to the wealthiest 1 percent”12—has caused the barons at Davos, Switzerland, to note that the immense political power the 1 percent wield because of their control of resources is skewing society and creating instability. Scientists warn us our planet is in jeopardy due to global warming. The future is uncertain.

I believe finally, that education must be conceived as a continuing reconstruction of experience; that the process and the goal of education are one and the same thing. —JOHN DEWEY I’m standing on the red railway car that sits abandoned next to the barn. The wind soars, whipping my hair across my face and pushing a chill down the open neck of my shirt. The gales are strong this close to the mountain, as if the peak itself is exhaling. Down below, the valley is peaceful, undisturbed. Meanwhile our farm dances: the heavy conifer trees sway slowly, while the sagebrush and thistles quiver,

These truths I hold to be self-evident: That man was made to be happy; that happiness is only attainable through useful effort; that the very best way to help ourselves is to help others, and often the best way to help others is to mind our own business; that useful effort means the proper exercise of all our faculties; that we grow only through exercise; that education should continue through life, and the joys of mental endeavor should be, especially, the solace of the old; that where men alternate work, play and study in right proportion, the organs of the mind are the last to fail, and death for such has no terrors. That

Child, now I will teach you how to wave at a crowd.” “Teacher, do I really need to learn something like waving ?” “Child, using your normal speed of waving, if you wave continuously for one minute, how many times will you wave in total ?” One minute later... “Teacher, I waved eighty-eight times.” “Then, the last time I went on a parade with the king, how much time did it take ?” “About three hours.” “Now, child, let’s do some math ! If you waved eighty-eight times in one minute, after waving for three hours, how many times will you wave in total ?” “Fifteen thousand eight hundred and forty times.” “Child, now let me ask you a health education question : if you wave continuously for fifteen thousand eight hundred and forty times, what will your hand look like ?” “...I don’t know.” “That is why, child, you are now learning how to use one thousand waves to handle one parade. Or do you want to wave a full fifteen thousand eight hundred and forty times during all of your parades in the future ?” “Teacher ! Please, you must teach me how to wave !

Baby girl, this is your mother. I know I’ve given you explicit instructions to trace this into your yearbook, but they’re my words. That means this is from me, my heart, and my love for you. There’s so many things I want to say to you, things I want you to hear, to know, but let’s start with the reason I’m having you put these words in your senior yearbook. First of all, this book is everything. It may be pictures, some names of people you won’t remember in five years, ten years, or longer, but this book is more important than you can imagine. It’s the first book that’s the culmination of your first chapter in life. You will have many. So many! But this book is the physical manifestation of your first part in life. Keep it. Treasure it. Whether you enjoyed school or not, it’s done. It’s in your past. These were the times you were a part of society from a child to who you are now, a young adult woman. When you leave for college, you’re continuing your education, but you’re moving onto your next chapter in life. The beginning of adulthood. This yearbook is your bridge. Keep this as a memento forever. It sums up who you grew up with. It houses images of the buildings where your mind first began to learn things, where you first began to dream, to set goals, to yearn for the road ahead. It’s so bittersweet, but those memories were your foundation to set you up for who you will become in the future. Whether they brought pain or happiness, it’s important not to forget. From here, you will go on and you will learn the growing pains of becoming an adult. You will refine your dreams. You will set new limits. Change your mind. You will hurt. You will laugh. You will cry, but the most important is that you will grow. Always, always grow, honey. Challenge yourself. Put yourself in uncomfortable situations (BUT BE SAFE!) and push yourself not to think about yourself, your friends, your family, but to think about the world. Think about others. Understand others, and if you can’t understand, then learn more about them. It’s so very important. Once you have the key to understanding why someone else hurts or dreams or survives, then you have ultimate knowledge. You have empathy. Oh, honey. As I’m writing this, I can see you on the couch reading a book. You are so very beautiful, but you are so very humble. You don’t see your beauty, and I want you to see your beauty. Not just physical, but your inner kindness and soul. It’s blinding to me. That’s how truly stunning you are. Never let anyone dim your light. Here are some words I want you to know as you go through the rest of your life: Live. Learn. Love. Laugh. And, honey, know. Just know that I am with you always.

The Great Recession and its continuing aftermath have left many twenty-somethings feeling naïve, even devastated.Twenty-somethings are more educated than ever before, but a smaller percentage find work after college. Many entry-level jobs have gone overseas, making it more difficult for twenty-somethings to gain a foothold at home. With a contracting economy and a growing population, unemployment is at its highest in decades. An unpaid internship is the new starter job. About a quarter of twenty-somethings are out of work and another quarter work only part-time. Twenty-somethings who do have paying jobs earn less than their 1970s counterparts when adjusted for inflation.

Thus, seeking to produce a typology of forms of the art of government, La Mothe Le Vayer, in a text from the following century (consisting of educational writings intended for the French Dauphin), says that there are three fundamental types of government, each of which relates to a particular science or discipline: the art of self-government, connected with morality; the art of properly governing a family, which belongs to economy; and finally the science of ruling the state, which concerns politics. What matters, notwithstanding this typology, is that the art of government is always characterized by the essential continuity of one type with the other, and of second type with the third.

Low wages fail even from a purely business point of view wherever it is a question of producing goods which require any sort of skilled labour, or the use of expensive machinery which is easily damaged, or in general wherever any great amount of sharp attention or of initiative is required. Here low wages do not pay, and their effect is the opposite of what was intended. For not only is a developed sense of responsibility absolutely indispensable, but in general also an attitude which, at least during working hours, is freed from continual calculations of how the customary wage may be earned with a maximum of comfort and a minimum of exertion. Labour must, on the contrary, be performed as if it were an absolute end in itself, a calling. But such an attitude is by no means a product of nature. It cannot be evoked by low wages or high ones alone, but can only be the product of a long and arduous process of education.

The freckle-faced corporal from Iowa grinned. "Geez, Major, whatever you gave that German broad last night sure got her talking. Was it some new Russian drug? Something from HQ?" "That's my affair." Major Rosemary Wilson ignored the grinning boy and lit a cigarette, blowing out smoke as she gazed through the one way mirror. The German girl, Waller, looked pale and lost under the interrogation lights, but she was still exceptionally pretty. No doubt last night had been her first time with a woman. Still, Greta had been an enthusiastic learner, responsive and eager to please. The Major had every intention of continuing the girl's education -- once Werewolf and his Nazi pack were back behind bars.

I do not think the African, Caribbean, and Blacks have studied to any degree and depth and seriousness the rise of modern Japan. Went into a war and loss. They sustained two atomic bombs. Had their country occupied. Now the people who defeated them are now begging them for commercial space. What did they do, that we have forgotten how to do? They did some serious astute planning. Not loud mouthing, not boasting. They did not get on the radio or any platform or call them any names, but they did what they had to do. If we are carrying out a well designed plan for liberation any literate person can contribute and share leadership. So if the leader dies while you are on page 13 move to page 14 and continue the struggle. Bury the man, continue the plan. I think any person who calls them self a leader, preacher, policy maker of any kind, should ask and answer the question in his own lifetime... How will my people stay on this earth? How will they be educated? How will they be schooled, and how will they be housed and how will they be defended. The answers to these questions will create the concept of enduring nationhood, because it creates the concept of enduring responsibility.

DuBois pointed out that in order to fully abolish the oppressive conditions produced by slavery, new democratic institutions would have to be created. Because this did not occur; black people encountered new forms of slavery—from debt peonage and the convict lease system to segregated and second-class education. The prison system continues to carry out this terrible legacy. It has become a receptacle for all of those human beings who bear the inheritance of the failure to create abolition democracy in the aftermath of slavery. And this inheritance is not only born by black prisoners, but by poor Latino, Native American, Asians, and white prisoners. Moreover, its use as such a receptacle for people who are deemed the detritus of society is on the rise throughout the world.

That is, " Harry said, " because the world has never seen - in initiative, imagination, courage, and steadfastness - anything like the American fighting man. Not the Germans, the non-Germans, the semi-German Viennese, the British, the Scots, the Welsh, the Cornish, the Danish, or the Nepalese. You may in the future condemn us for it. You may continue to think that we are savage, disproportionate, and uncivilized. But we saved you the last time. And it is we, I guarantee you, will will liberate Paris and drive into Berlin. We don't like it. We don't like fighting and dying. But ... when it comes time for that, we are facile princeps, and will always be. We were born for it. The terrain of the New World educated us in it. That in America every man is a king assures us of it.

It is unfathomable that black parents would continue to put their children’s future at risk by pledging allegiance to abysmal public schools when the option to drastically improve their educational circumstances sits before them. It is even more unfathomable that liberals would ask them to. Is it not ironic that the same people who claim the American workforce is racist and that black Americans have a harder time securing jobs and moving up the corporate ladder would at the same time do all they can to prevent workplace preparedness by advocating against the best available paths for education? It is too often the case that those with the loudest voices against school choice are the very same Democrats who send their own kids to private schools. Their astounding hypocrisy is evidence of a more sinister intention, I believe. Perhaps Democrats simply understand that uneducated black children transform into uneducated adults, and uneducated adults are far more easily controlled by mass propaganda than those who think critically for themselves.

I find myself increasingly shocked at the unthinking and automatic rubbishing of men which is now so part of our culture that it is hardly even noticed. Great things have been achieved through feminism. We now have pretty much equality at least on the pay and opportunities front, though almost nothing has been done on child care, the real liberation. We have many wonderful, clever, powerful women everywhere, but what is happening to men? Why did this have to be at the cost of men? I was in a class of nine- and ten-year-olds, girls and boys, and this young woman was telling these kids that the reason for wars was the innately violent nature of men. You could see the little girls, fat with complacency and conceit while the little boys sat there crumpled, apologising for their existence, thinking this was going to be the pattern of their lives. The teacher tried to catch my eye, thinking I would approve of this rubbish. This kind of thing is happening in schools all over the place and no one says a thing. It has become a kind of religion that you can't criticise because then you become a traitor to the great cause, which I am not. It is time we began to ask who are these women who continually rubbish men. The most stupid, ill-educated and nasty woman can rubbish the nicest, kindest and most intelligent man and no one protests. Men seem to be so cowed that they can't fight back, and it is time they did.

A very distinct pattern has emerged repeatedly when policies favored by the anointed turn out to fail. This pattern typically has four stages: STAGE 1. THE “CRISIS”: Some situation exists, whose negative aspects the anointed propose to eliminate. Such a situation is routinely characterized as a “crisis,” even though all human situations have negative aspects, and even though evidence is seldom asked or given to show how the situation at hand is either uniquely bad or threatening to get worse. Sometimes the situation described as a “crisis” has in fact already been getting better for years. STAGE 2. THE “SOLUTION”: Policies to end the “crisis” are advocated by the anointed, who say that these policies will lead to beneficial result A. Critics say that these policies will lead to detrimental result Z. The anointed dismiss these latter claims as absurd and “simplistic,” if not dishonest. STAGE 3. THE RESULTS: The policies are instituted and lead to detrimental result Z. STAGE 4. THE RESPONSE: Those who attribute detrimental result Z to the policies instituted are dismissed as “simplistic” for ignoring the “complexities” involved, as “many factors” went into determining the outcome. The burden of proof is put on the critics to demonstrate to a certainty that these policies alone were the only possible cause of the worsening that occurred. No burden of proof whatever is put on those who had so confidently predicted improvement. Indeed, it is often asserted that things would have been even worse, were it not for the wonderful programs that mitigated the inevitable damage from other factors. Examples of this pattern are all too abundant. Three will be considered here. The first and most general involves the set of social welfare policies called “the war on poverty” during the administration of President Lyndon B. Johnson, but continuing under other labels since then. Next is the policy of introducing “sex education” into the public schools, as a means of reducing teenage pregnancy and venereal diseases. The third example will be policies designed to reduce crime by adopting a less punitive approach, being more concerned with preventive social policies beforehand and rehabilitation afterwards, as well as showing more concern with the legal rights of defendants in criminal cases.

Unless men may come to a reasonable, solid persuasion and conviction of the truth of the gospel, by the internal evidences of it, . . . by a sight of its glory; it is impossible that those who are illiterate, and unacquainted with history, should have any thorough and effectual conviction of it at all. They may without this, see a great deal of probability of it; it may be reasonable for them to give much credit to what learned men and historians tell them. . . . But to have a conviction, so clear, and evident, and assuring, as to be sufficient to induce them, with boldness to sell all, confidently and fearlessly to run the venture of the loss of all things, and of enduring the most exquisite and long continued torments, and to trample the world under foot, and count all things but dung for Christ, the evidence they can have from history, cannot be sufficient.

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.

My generation has a giddy delight in dissolution. [...] To inspire the unsophisticated young to demand "change" is an easy and a cheap trick— it was the tactic of the Communist Internationale in the thirties, another "movement.[...] We were self-taught in the sixties to award ourselves merit for membership in a superior group–irrespective of our group’s accomplishments. We continue to do so, irrespective of accomplishments, individual or communal, having told each other we were special. We learned that all one need do is refrain from trusting anybody over thirty; that all people are alike, and to judge their behavior was “judgmental”; that property is theft. As we did not investigate these assertions or their implications, we could not act upon them and felt no need to do so. For we were the culmination of history, superior to all those misguided who had come before, which is to say all humanity. Though we had never met a payroll, fought for an education, obsessed about the rent, raised a child, carried a weapon for our country, or searched for work. Though we had never been in sufficient distress to call upon God, we indicted those who had. And continue to do so.

There's one big difference between the poor and the rich,' Kite says, taking a drag from his cigarette. We are in a pub, at lunch-time. John Kite is always, unless stated otherwise, smoking a fag, in a pub, at lunch-time. 'The rich aren't evil, as so many of my brothers would tell you. I've known rich people -- I have played on their yachts -- and they are not unkind, or malign, and they do not hate the poor, as many would tell you. And they are not stupid -- or at least, not any more than the poor are. Much as I find amusing the idea of a ruling class of honking toffs, unable to put their socks on without Nanny helping them, it is not true. They build banks, and broker deals, and formulate policy, all with perfect competency. 'No -- the big difference between the rich and the poor is that the rich are blithe. They believe nothing can ever really be so bad, They are born with the lovely, velvety coating of blitheness -- like lanugo, on a baby -- and it is never rubbed off by a bill that can't be paid; a child that can't be educated; a home that must be left for a hostel, when the rent becomes too much. 'Their lives are the same for generations. There is no social upheaval that will really affect them. If you're comfortably middle-class, what's the worst a government policy could do? Ever? Tax you at 90 per cent and leave your bins, unemptied, on the pavement. But you and everyone you know will continue to drink wine -- but maybe cheaper -- go on holiday -- but somewhere nearer -- and pay off your mortgage -- although maybe later. 'Consider, now, then, the poor. What's the worst a government policy can do to them? It can cancel their operation, with no recourse to private care. It can run down their school -- with no escape route to a prep. It can have you out of your house and into a B&B by the end of the year. When the middle-classes get passionate about politics, they're arguing about their treats -- their tax breaks and their investments. When the poor get passionate about politics, they're fighting for their lives. 'Politics will always mean more to the poor. Always. That's why we strike and march, and despair when our young say they won't vote. That's why the poor are seen as more vital, and animalistic. No classical music for us -- no walking around National Trust properties, or buying reclaimed flooring. We don't have nostalgia. We don't do yesterday. We can't bear it. We don't want to be reminded of our past, because it was awful; dying in mines, and slums, without literacy, or the vote. Without dignity. It was all so desperate, then. That's why the present and the future is for the poor -- that's the place in time for us: surviving now, hoping for better, later. We live now -- for our instant, hot, fast treats, to prep us up: sugar, a cigarette, a new fast song on the radio. 'You must never, never forget, when you talk to someone poor, that it takes ten times the effort to get anywhere from a bad postcode, It's a miracle when someone from a bad postcode gets anywhere, son. A miracle they do anything at all.

We are committed to involving as many people as possible, as young as possible, as soon as possible. Sometimes too young and too soon! But we intentionally err on the side of too fast rather than too slow. We don’t wait until people feel “prepared” or “fully equipped.” Seriously, when is anyone ever completely prepared for ministry? Ministry makes people’s faith bigger. If you want to increase someone’s confidence in God, put him in a ministry position before he feels fully equipped. The messages your environments communicate have the potential to trump your primary message. If you don’t see a mess, if you aren’t bothered by clutter, you need to make sure there is someone around you who does see it and is bothered by it. An uncomfortable or distracting setting can derail ministry before it begins. The sermon begins in the parking lot. Assign responsibility, not tasks. At the end of the day, it’s application that makes all the difference. Truth isn’t helpful if no one understands or remembers it. If you want a church full of biblically educated believers, just teach what the Bible says. If you want to make a difference in your community and possibly the world, give people handles, next steps, and specific applications. Challenge them to do something. As we’ve all seen, it’s not safe to assume that people automatically know what to do with what they’ve been taught. They need specific direction. This is hard. This requires an extra step in preparation. But this is how you grow people. Your current template is perfectly designed to produce the results you are currently getting. We must remove every possible obstacle from the path of the disinterested, suspicious, here-against-my-will, would-rather-be-somewhere-else, unchurched guests. The parking lot, hallways, auditorium, and stage must be obstacle-free zones. As a preacher, it’s my responsibility to offend people with the gospel. That’s one reason we work so hard not to offend them in the parking lot, the hallway, at check-in, or in the early portions of our service. We want people to come back the following week for another round of offending! Present the gospel in uncompromising terms, preach hard against sin, and tackle the most emotionally charged topics in culture, while providing an environment where unchurched people feel comfortable. The approach a church chooses trumps its purpose every time. Nothing says hypocrite faster than Christians expecting non-Christians to behave like Christians when half the Christians don’t act like it half the time. When you give non-Christians an out, they respond by leaning in. Especially if you invite them rather than expect them. There’s a big difference between being expected to do something and being invited to try something. There is an inexorable link between an organization’s vision and its appetite for improvement. Vision exposes what has yet to be accomplished. In this way, vision has the power to create a healthy sense of organizational discontent. A leader who continually keeps the vision out in front of his or her staff creates a thirst for improvement. Vision-centric churches expect change. Change is a means to an end. Change is critical to making what could and should be a reality. Write your vision in ink; everything else should be penciled in. Plans change. Vision remains the same. It is natural to assume that what worked in the past will always work. But, of course, that way of thinking is lethal. And the longer it goes unchallenged, the more difficult it is to identify and eradicate. Every innovation has an expiration date. The primary reason churches cling to outdated models and programs is that they lack leadership.

In the opening essay of his 2005 book, Black Rednecks and White Liberals, Thomas Sowell neatly summarized some of these findings: The cultural values and social patterns prevalent among Southern whites included an aversion to work, proneness to violence, neglect of education, sexual promiscuity, improvidence, drunkenness, lack of entrepreneurship, reckless searches for excitement, lively music and dance, and a style of religious oratory marked by strident rhetoric, unbridled emotions, and flamboyant imagery. This oratorical style carried over into the political oratory of the region in both the Jim Crow era and the civil rights era, and has continued on into our own times among black politicians, preachers, and activists.26 Most whites have of course abandoned this behavior, and have risen socioeconomically as a result. How ironic that so many blacks cling to these practices in an effort to avoid “acting white.” And how tragic that so many liberals choose to put an intellectual gloss on black cultural traits that deserve disdain. The civil rights movement, properly understood, was about equal opportunity. But a group must be culturally equipped to seize it. Blacks today on balance remain ill equipped, and the problem isn’t white people.

The history of black workers in the United States illustrates the point. As already noted, from the late nineteenth-century on through the middle of the twentieth century, the labor force participation rate of American blacks was slightly higher than that of American whites. In other words, blacks were just as employable at the wages they received as whites were at their very different wages. The minimum wage law changed that. Before federal minimum wage laws were instituted in the 1930s, the black unemployment rate was slightly lower than the white unemployment rate in 1930. But then followed the Davis-Bacon Act of 1931, the National Industrial Recovery Act of 1933 and the Fair Labor Standards Act of 1938—all of which imposed government-mandated minimum wages, either on a particular sector or more broadly. The National Labor Relations Act of 1935, which promoted unionization, also tended to price black workers out of jobs, in addition to union rules that kept blacks from jobs by barring them from union membership. The National Industrial Recovery Act raised wage rates in the Southern textile industry by 70 percent in just five months and its impact nationwide was estimated to have cost blacks half a million jobs. While this Act was later declared unconstitutional by the Supreme Court, the Fair Labor Standards Act of 1938 was upheld by the High Court and became the major force establishing a national minimum wage. As already noted, the inflation of the 1940s largely nullified the effect of the Fair Labor Standards Act, until it was amended in 1950 to raise minimum wages to a level that would have some actual effect on current wages. By 1954, black unemployment rates were double those of whites and have continued to be at that level or higher. Those particularly hard hit by the resulting unemployment have been black teenage males. Even though 1949—the year before a series of minimum wage escalations began—was a recession year, black teenage male unemployment that year was lower than it was to be at any time during the later boom years of the 1960s. The wide gap between the unemployment rates of black and white teenagers dates from the escalation of the minimum wage and the spread of its coverage in the 1950s. The usual explanations of high unemployment among black teenagers—inexperience, less education, lack of skills, racism—cannot explain their rising unemployment, since all these things were worse during the earlier period when black teenage unemployment was much lower. Taking the more normal year of 1948 as a basis for comparison, black male teenage unemployment then was less than half of what it would be at any time during the decade of the 1960s and less than one-third of what it would be in the 1970s. Unemployment among 16 and 17-year-old black males was no higher than among white males of the same age in 1948. It was only after a series of minimum wage escalations began that black male teenage unemployment not only skyrocketed but became more than double the unemployment rates among white male teenagers. In the early twenty-first century, the unemployment rate for black teenagers exceeded 30 percent. After the American economy turned down in the wake of the housing and financial crises, unemployment among black teenagers reached 40 percent.

The bartender is Irish. Jumped a student visa about ten years ago but nothing for him to worry about. The cook, though, is Mexican. Some poor bastard at ten dollars an hour—and probably has to wash the dishes, too. La Migra take notice of his immigration status—they catch sight of his bowl cut on the way home to Queens and he’ll have a problem. He looks different than the Irish and the Canadians—and he’s got Lou Dobbs calling specifically for his head every night on the radio. (You notice, by the way, that you never hear Dobbs wringing his hands over our border to the North. Maybe the “white” in Great White North makes that particular “alien superhighway” more palatable.) The cook at the Irish bar, meanwhile, has the added difficulty of predators waiting by the subway exit for him (and any other Mexican cooks or dishwashers) when he comes home on Friday payday. He’s invariably cashed his check at a check-cashing store; he’s relatively small—and is unlikely to call the cops. The perfect victim. The guy serving my drinks, on the other hand, as most English-speaking illegal aliens, has been smartly gaming the system for years, a time-honored process everybody at the INS is fully familiar with: a couple of continuing education classes now and again (while working off the books) to get those student visas. Extensions. A work visa. A “farm” visa. Weekend across the border and repeat. Articulate, well-connected friends—the type of guys who own, for instance, lots of Irish bars—who can write letters of support lauding your invaluable and “specialized” skills, unavailable from homegrown bartenders. And nobody’s looking anyway. But I digress…

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

As students in this earth school, some of us may be in the first grade, the sixth grade, or high school, but eventually, with enough education, we will all graduate and leave this school behind. And then there are other schools, higher dimensions or levels where we continue our spiritual progression. But until we all graduate, none of us does, for we are all one. We may come back voluntarily to help other people, or animals, or sentient beings to evolve. Or we may help out from the other side even if we do not incarnate in physical bodies, and there we will continue to work to assist those other souls with whom we have been connected for eons of time. Do not be concerned with how many millennia it takes you to complete your classes. If you are progressing to be a kinder, more loving, less selfish, less violent person, then you are moving in the right direction. The direction is more important than the speed. It makes no difference if this is your first lifetime or your last, or if you have many more to go. Only the end matters. Of

The news filled me with such euphoria that for an instant I was numb. My ingrained self-censorship immediately started working: I registered the fact that there was an orgy of weeping going on around me, and that I had to come up with some suitable performance. There seemed nowhere to hide my lack of correct emotion except the shoulder of the woman in front of me, one of the student officials, who was apparently heartbroken. I swiftly buried my head in her shoulder and heaved appropriately. As so often in China, a bit of ritual did the trick. Sniveling heartily she made a movement as though she was going to turn around and embrace me I pressed my whole weight on her from behind to keep her in her place, hoping to give the impression that I was in a state of abandoned grief. In the days after Mao's death, I did a lot of thinking. I knew he was considered a philosopher, and I tried to think what his 'philosophy' really was. It seemed to me that its central principle was the need or the desire? for perpetual conflict. The core of his thinking seemed to be that human struggles were the motivating force of history and that in order to make history 'class enemies' had to be continuously created en masse. I wondered whether there were any other philosophers whose theories had led to the suffering and death of so many. I thought of the terror and misery to which the Chinese population had been subjected. For what? But Mao's theory might just be the extension of his personality. He was, it seemed to me, really a restless fight promoter by nature, and good at it. He understood ugly human instincts such as envy and resentment, and knew how to mobilize them for his ends. He ruled by getting people to hate each other. In doing so, he got ordinary Chinese to carry out many of the tasks undertaken in other dictatorships by professional elites. Mao had managed to turn the people into the ultimate weapon of dictatorship. That was why under him there was no real equivalent of the KGB in China. There was no need. In bringing out and nourishing the worst in people, Mao had created a moral wasteland and a land of hatred. But how much individual responsibility ordinary people should share, I could not decide. The other hallmark of Maoism, it seemed to me, was the reign of ignorance. Because of his calculation that the cultured class were an easy target for a population that was largely illiterate, because of his own deep resentment of formal education and the educated, because of his megalomania, which led to his scorn for the great figures of Chinese culture, and because of his contempt for the areas of Chinese civilization that he did not understand, such as architecture, art, and music, Mao destroyed much of the country's cultural heritage. He left behind not only a brutalized nation, but also an ugly land with little of its past glory remaining or appreciated. The Chinese seemed to be mourning Mao in a heartfelt fashion. But I wondered how many of their tears were genuine. People had practiced acting to such a degree that they confused it with their true feelings. Weeping for Mao was perhaps just another programmed act in their programmed lives. Yet the mood of the nation was unmistakably against continuing Mao's policies. Less than a month after his death, on 6 October, Mme Mao was arrested, along with the other members of the Gang of Four. They had no support from anyone not the army, not the police, not even their own guards. They had had only Mao. The Gang of Four had held power only because it was really a Gang of Five. When I heard about the ease with which the Four had been removed, I felt a wave of sadness. How could such a small group of second-rate tyrants ravage 900 million people for so long? But my main feeling was joy. The last tyrants of the Cultural Revolution were finally gone.

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.

It is the continual and stupendous dead pressure of this inhuman upon the living human under which the modern world is groaning. Not merely the subject races, but you who live under the delusion that you are free, are every day sacrificing your freedom and humanity to this fetich of nationalism, living in the dense poisonous atmosphere of world-wide suspicion and greed and panic. I have seen in Japan the voluntary submission of the whole people to the trimming of their minds and clipping of their freedom by their government, which through various educational agencies regulates their thoughts, manufactures their feelings, becomes suspiciously watchful when they show signs of inclining toward the spiritual, leading them through a narrow path not toward what is true but what is necessary for the complete welding of them into one uniform mass according to its own recipe. The people accept this all-pervading mental slavery with cheerfulness and pride because of their nervous desire to turn themselves into a machine of power, called the Nation, and emulate other machines in their collective worldliness.

It’s no one’s fault really,” he continued. “A big city cannot afford to have its attention distracted from the important job of being a big city by such a tiny, unimportant item as your happiness or mine.” This came out of him easily, assuredly, and I was suddenly interested. On closer inspection there was something aesthetic and scholarly about him, something faintly professorial. He knew I was with him, listening, and his grey eyes were kind with offered friendliness. He continued: “Those tall buildings there are more than monuments to the industry, thought and effort which have made this a great city; they also occasionally serve as springboards to eternity for misfits who cannot cope with the city and their own loneliness in it.” He paused and said something about one of the ducks which was quite unintelligible to me. “A great city is a battlefield,” he continued. “You need to be a fighter to live in it, not exist, mark you, live. Anybody can exist, dragging his soul around behind him like a worn-out coat; but living is different. It can be hard, but it can also be fun; there’s so much going on all the time that’s new and exciting.” I could not, nor wished to, ignore his pleasant voice, but I was in no mood for his philosophising. “If you were a negro you’d find that even existing would provide more excitement than you’d care for.” He looked at me and suddenly laughed; a laugh abandoned and gay, a laugh rich and young and indescribably infectious. I laughed with him, although I failed to see anything funny in my remark. “I wondered how long it would be before you broke down and talked to me,” he said, when his amusement had quietened down. “Talking helps, you know; if you can talk with someone you’re not lonely any more, don’t you think?” As simple as that. Soon we were chatting away unreservedly, like old friends, and I had told him everything. “Teaching,” he said presently. “That’s the thing. Why not get a job as a teacher?” “That’s rather unlikely,” I replied. “I have had no training as a teacher.” “Oh, that’s not absolutely necessary. Your degrees would be considered in lieu of training, and I feel sure that with your experience and obvious ability you could do well.” “Look here, Sir, if these people would not let me near ordinary inanimate equipment about which I understand quite a bit, is it reasonable to expect them to entrust the education of their children to me?” “Why not? They need teachers desperately.” “It is said that they also need technicians desperately.” “Ah, but that’s different. I don’t suppose educational authorities can be bothered about the colour of people’s skins, and I do believe that in that respect the London County Council is rather outstanding. Anyway, there would be no need to mention it; let it wait until they see you at the interview.” “I’ve tried that method before. It didn’t work.” “Try it again, you’ve nothing to lose. I know for a fact that there are many vacancies for teachers in the East End of London.” “Why especially the East End of London?” “From all accounts it is rather a tough area, and most teachers prefer to seek jobs elsewhere.” “And you think it would be just right for a negro, I suppose.” The vicious bitterness was creeping back; the suspicion was not so easily forgotten. “Now, just a moment, young man.” He was wonderfully patient with me, much more so than I deserved. “Don’t ever underrate the people of the East End; from those very slums and alleyways are emerging many of the new breed of professional and scientific men and quite a few of our politicians. Be careful lest you be a worse snob than the rest of us. Was this the kind of spirit in which you sought the other jobs?

The belief that nature is an Other, a separate realm defiled by the unnatural mark of humans, is a denial of our own wild being. Emerging as they do from the evolved mental capacities of primates manipulating their environment, the concrete sidewalk, the spew of liquids from a paint factory, and the city documents that plan Denver’s growth are as natural as the patter of cottonwood leaves, the call of the young dipper to its kind, and the cliff swallow’s nest. Whether all these natural phenomena are wise, beautiful, just or good are different questions. Such puzzles are best resolved by beings who understand themselves to be nature. Muir said he walked “with” nature, and many conservation groups continue that narrative. Educators warn that if we spend too long on the wrong side of the divide, we’ll develop a pathology, the disorder of nature deficit. We can extend Muir’s thought and understand that we walk “within.” Nature needs no home; it is home. We can have no deficit of nature; we are nature, even when we are unaware of this nature. With the understanding that humans belong in this world, discernment of the beautiful and good can emerge from human minds networked within the community of life, not human minds peering in from the outside.

Entrepreneurs who kept their day jobs had 33 percent lower odds of failure than those who quit. If you’re risk averse and have some doubts about the feasibility of your ideas, it’s likely that your business will be built to last. If you’re a freewheeling gambler, your startup is far more fragile. Like the Warby Parker crew, the entrepreneurs whose companies topped Fast Company’s recent most innovative lists typically stayed in their day jobs even after they launched. Former track star Phil Knight started selling running shoes out of the trunk of his car in 1964, yet kept working as an accountant until 1969. After inventing the original Apple I computer, Steve Wozniak started the company with Steve Jobs in 1976 but continued working full time in his engineering job at Hewlett-Packard until 1977. And although Google founders Larry Page and Sergey Brin figured out how to dramatically improve internet searches in 1996, they didn’t go on leave from their graduate studies at Stanford until 1998. “We almost didn’t start Google,” Page says, because we “were too worried about dropping out of our Ph.D. program.” In 1997, concerned that their fledgling search engine was distracting them from their research, they tried to sell Google for less than $2 million in cash and stock. Luckily for them, the potential buyer rejected the offer. This habit of keeping one’s day job isn’t limited to successful entrepreneurs. Many influential creative minds have stayed in full-time employment or education even after earning income from major projects. Selma director Ava DuVernay made her first three films while working in her day job as a publicist, only pursuing filmmaking full time after working at it for four years and winning multiple awards. Brian May was in the middle of doctoral studies in astrophysics when he started playing guitar in a new band, but he didn’t drop out until several years later to go all in with Queen. Soon thereafter he wrote “We Will Rock You.” Grammy winner John Legend released his first album in 2000 but kept working as a management consultant until 2002, preparing PowerPoint presentations by day while performing at night. Thriller master Stephen King worked as a teacher, janitor, and gas station attendant for seven years after writing his first story, only quitting a year after his first novel, Carrie, was published. Dilbert author Scott Adams worked at Pacific Bell for seven years after his first comic strip hit newspapers. Why did all these originals play it safe instead of risking it all?

What shapes the best in us dies when the best education dies! The best in us shall always be undermined when they that are responsible for shaping the best in us are always undermined! I stand for a different education: a different education where students will not just learn books but life! I stand for a different education: a different education where students will not just learn moral principles, but they shall be living examples of moral principles. I stand for a different education: a different education where students don’t just understand what they learn, but practice what they learn with understanding! I stand for a different education: a different education where students will not just learn about people of different beliefs, culture and backgrounds, but how to live with people who don’t share common perspective with them and know how to show their emotions of bitterness and misunderstanding rightly! I stand for a different education: a different education where students will be perfect ambassadors’ of God on earth and live their daily lives with all due diligence! I stand for a different education: a different education where students will understand why we all breathe the same air, sleep and wake up each day in the same manner to continue the journey of life! I stand for a different education: a different education where students will learn with inspiration even in their desperations! I stand for a different education: a different education where teachers are seen as true epitome of education! I stand for a different education: a different education in which the value of the teacher is well understood and the teacher is well valued as a treasure! I stand for a different education: a different education where students will not just learn, but they will reproduce great and noble things with what they learn! I stand for a different education: a different education where students will understand the real meaning of integrity and responsibility and with true courage and humility be that as such! I stand for a different education: a different education where education means creativity! Education is the spine of every nation! The better the education, the better the nation! The mediocre the education, the mediocre the nation! A good nation is good because of how education has shaped the perspective and understanding of the populace! A nation that does not know where it is heading towards must ask the machine that produces the populace who drive the nation: education! Until we fix our education, we shall always have a wrong education and we shall always see a wrong nation!

Dear lady, ... dear gentleman, reader, [it's] not right ... to put down this writer on his writing ... And I'll tell you why, too: it hurts, that's why.... People try to understand why writers commit suicide by jumping off boats or by alcoholism or by being heroic continuously or by rope or gun or drug or knife or water, and ... I can tell you straight out, ... it is reading slurring remarks about their writing that drives writers to the grave. Dirty remarks passed by ... dirty but damned nicely educated and very highly-paid ladies and gentlemen have the effect of killing writers. Yes, that's right. Dirty words ... in slick paper magazines read by smart people do assassinate writers. ... And boy let me tell you I am all for it, even when by some ... misunderstanding the dirty words are directed to me rather than to the party really deserving them. Accidents happen, dear clever reviewer or critic, and let it not be said that William Saroyan is one not to see a situation from the point of view of the other party, ... and I shall be the first to defend your right to be critical and even sarcastic, knowing full well that it is not about me and my writing, although my name is by mistake taken in vain by you. ... But go on, go on, do your good clever writing, every one of you, I am home, your are home, and we are each of us not yet on Variety's Necrology list, so if we can't take it, who can?

Things changed after that between me and Mark. I stopped being mortified that people might mistake me for one of his acolytes. I was his Boswell, don’t you know. I interviewed him about his childhood—his father was a psychiarist in Beverly Hills. I cataloged the contents of his van. I followed him around at work, sitting in while he examined patients. He had been a bit of a prodigy when we were in college. After his father developed a tumor, Mark, who was pre-med, started studying cancer with an intensity that convinced many of his friends that his goal was to find a cure in time to save his father. As it turned out, his father didn’t have cancer. But Mark kept on with his cancer studies. His interest was not in fact in oncology—in finding a cure—but in cancer education and prevention. By the time he entered medical school, he had created, with another student, a series of college courses on cancer and coauthored The Biology of Cancer Sourcebook, the text for a course that was eventually offered to tens of thousands of students. He cowrote a second book, Understanding Cancer, that became a bestselling university text, and he continued to lecture throughout the United States on cancer research, education, and prevention. “The funny thing is, I’m not really interested in cancer,” Mark told me. “I’m interested in people’s response to it. A lot of cancer patients and suvivors report that they never really lived till they got cancer, that it forced them to face things, to experience life more intensely. What you see in family practice is that families just can’t afford to be superficial with each other anymore once someone has cancer. Corny as it sounds, what I’m really interested in is the human spirit—in how people react to stress and adversity. I’m fascinated by the way people fight back, by how they keep fighting their way to the surface.” Mark clawed at the air with his arms. What he was miming was the struggle to reach the surface through the turbulence of a large wave.

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.

[Professor Greene's] reaction to GAMAY, as published in the Yale Daily News, fairly took one's breath away. He fondled the word "fascist" as though he had come up with a Dead Sea Scroll vouchsafing the key word to the understanding of God and Man at Yale. In a few sentences he used the term thrice. "Mr. Buckley has done Yale a great service" (how I would tire of this pedestrian rhetorical device), "and he may well do the cause of liberal education in America an even greater service, by stating the fascist alternative to liberalism. This fascist thesis . . . This . . . pure fascism . . . What more could Hitler, Mussolini, or Stalin ask for . . . ?" (They asked for, and got, a great deal more.) What survives, from such stuff as this, is ne-plus-ultra relativism, idiot nihlism. "What is required," Professor Greene spoke, "is more, not less tolerance--not the tolerance of indifference, but the tolerance of honest respect for divergent convictions and the determination of all that such divergent opinions be heard without administrative censorship. I try my best in the classroom to expound and defend my faith, when it is relevant, as honestly and persuasively as I can. But I can do so only because many of my colleagues are expounding and defending their contrasting faiths, or skepticisms, as openly and honestly as I am mine." A professor of philosophy! Question: What is the 1) ethical, 2) philosophical, or 3) epistemological argument for requiring continued tolerance of ideas whose discrediting it is the purpose of education to effect? What ethical code (in the Bible? in Plato? Kant? Hume?) requires "honest respect" for any divergent conviction?

Young man,” he went on, raising his head again, “in your face I seem to read some trouble of mind. When you came in I read it, and that was why I addressed you at once. For in unfolding to you the story of my life, I do not wish to make myself a laughing-stock before these idle listeners, who indeed know all about it already, but I am looking for a man of feeling and education. Know then that my wife was educated in a high-class school for the daughters of noblemen, and on leaving, she danced the shawl dance before the governor and other personages for which she was presented with a gold medal and a certificate of merit. The medal … well, the medal of course was sold—long ago, hm … but the certificate of merit is in her trunk still and not long ago she showed it to our landlady. And although she is most continually on bad terms with the landlady, yet she wanted to tell some one or other of her past honours and of the happy days that are gone. I don’t condemn her for it. I don’t blame her, for the one thing left her is recollection of the past, and all the rest is dust and ashes. Yes, yes, she is a lady of spirit, proud and determined. She scrubs the floors herself and has nothing but black bread to eat, but won’t allow herself to be treated with disrespect. That’s why she would not overlook Mr. Lebeziatnikov’s rudeness to her, and so when he gave her a beating for it, she took to her bed more from the hurt to her feelings than from the blows. She was a widow when I married her, with three children, one smaller than the other. She married her first husband, an infantry officer, for love, and ran away with him from her father’s house. She was exceedingly fond of her husband; but he gave way to cards, got into trouble and with that he died. He used to beat her at the end: and although she paid him back, of which I have authentic documentary evidence, to this day she speaks of him with tears and she throws him up at me; and I am glad, I am glad that, though only in imagination, she should think of herself as having once been happy.… And she was left at his death with three children in a wild and remote district where I happened to be at the time; and she was left in such hopeless poverty that, although I have seen many ups and downs of all sorts, I don’t feel equal to describing it even. Her relations had all thrown her off. And she was proud, too, excessively proud.… And then, honoured sir, and then, I, being at the time a widower, with a daughter of fourteen left me by my first wife, offered her my hand, for I could not bear the sight of such suffering. You can judge the extremity of her calamities, that she, a woman of education and culture and distinguished family, should have consented to be my wife. But she did! Weeping and sobbing and wringing her hands, she married me! For she had nowhere to turn! Do you understand, sir, do you understand what it means when you have absolutely nowhere to turn? No, that you don’t understand yet…

The intelligent want self-control; children want candy. —RUMI INTRODUCTION Welcome to Willpower 101 Whenever I mention that I teach a course on willpower, the nearly universal response is, “Oh, that’s what I need.” Now more than ever, people realize that willpower—the ability to control their attention, emotions, and desires—influences their physical health, financial security, relationships, and professional success. We all know this. We know we’re supposed to be in control of every aspect of our lives, from what we eat to what we do, say, and buy. And yet, most people feel like willpower failures—in control one moment but overwhelmed and out of control the next. According to the American Psychological Association, Americans name lack of willpower as the number-one reason they struggle to meet their goals. Many feel guilty about letting themselves and others down. Others feel at the mercy of their thoughts, emotions, and cravings, their lives dictated by impulses rather than conscious choices. Even the best-controlled feel a kind of exhaustion at keeping it all together and wonder if life is supposed to be such a struggle. As a health psychologist and educator for the Stanford School of Medicine’s Health Improvement Program, my job is to help people manage stress and make healthy choices. After years of watching people struggle to change their thoughts, emotions, bodies, and habits, I realized that much of what people believed about willpower was sabotaging their success and creating unnecessary stress. Although scientific research had much to say that could help them, it was clear that these insights had not yet become part of public understanding. Instead, people continued to rely on worn-out strategies for self-control. I saw again and again that the strategies most people use weren’t just ineffective—they actually backfired, leading to self-sabotage and losing control. This led me to create “The Science of Willpower,” a class offered to the public through Stanford University’s Continuing Studies program. The course brings together the newest insights about self-control from psychology, economics, neuroscience, and medicine to explain how we can break old habits and create healthy habits, conquer procrastination, find our focus, and manage stress. It illuminates why we give in to temptation and how we can find the strength to resist. It demonstrates the importance of understanding the limits of self-control,

I believe the perception of what people think about DID is I might be crazy, unstable, and low functioning. After my diagnosis, I took a risk by sharing my story with a few friends. It was quite upsetting to lose a long term relationship with a friend because she could not accept my diagnosis. But it spurred me to take action. I wanted people to be informed that anyone can have DID and achieve highly functioning lives. I was successful in a career, I was married with children, and very active in numerous activities. I was highly functioning because I could dissociate the trauma from my life through my alters. Essentially, I survived because of DID. That's not to say I didn't fall down along the way. There were long term therapy visits, and plenty of hospitalizations for depression, medication adjustments, and suicide attempts. After a year, it became evident I was truly a patient with the diagnosis of DID from my therapist and psychiatrist. I had two choices. First, I could accept it and make choices about how I was going to deal with it. My therapist told me when faced with DID, a patient can learn to live with the live with the alters and make them part of one's life. Or, perhaps, the patient would like to have the alters integrate into one person, the host, so there are no more alters. Everyone is different. The patient and the therapist need to decide which is best for the patient. Secondly, the other choice was to resist having alters all together and be miserable, stuck in an existence that would continue to be crippling. Most people with DID are cognizant something is not right with themselves even if they are not properly diagnosed. My therapist was trustworthy, honest, and compassionate. Never for a moment did I believe she would steer me in the wrong direction. With her help and guidance, I chose to learn and understand my disorder. It was a turning point.

When I was growing up it was still acceptable—not to me but in social terms—to say that one was not interested in science and did not see the point in bothering with it. This is no longer the case. Let me be clear. I am not promoting the idea that all young people should grow up to be scientists. I do not see that as an ideal situation, as the world needs people with a wide variety of skills. But I am advocating that all young people should be familiar with and confident around scientific subjects, whatever they choose to do. They need to be scientifically literate, and inspired to engage with developments in science and technology in order to learn more. A world where only a tiny super-elite are capable of understanding advanced science and technology and its applications would be, to my mind, a dangerous and limited one. I seriously doubt whether long-range beneficial projects such as cleaning up the oceans or curing diseases in the developing world would be given priority. Worse, we could find that technology is used against us and that we might have no power to stop it. I don’t believe in boundaries, either for what we can do in our personal lives or for what life and intelligence can accomplish in our universe. We stand at a threshold of important discoveries in all areas of science. Without doubt, our world will change enormously in the next fifty years. We will find out what happened at the Big Bang. We will come to understand how life began on Earth. We may even discover whether life exists elsewhere in the universe. While the chances of communicating with an intelligent extra-terrestrial species may be slim, the importance of such a discovery means we must not give up trying. We will continue to explore our cosmic habitat, sending robots and humans into space. We cannot continue to look inwards at ourselves on a small and increasingly polluted and overcrowded planet. Through scientific endeavour and technological innovation, we must look outwards to the wider universe, while also striving to fix the problems on Earth. And I am optimistic that we will ultimately create viable habitats for the human race on other planets. We will transcend the Earth and learn to exist in space. This is not the end of the story, but just the beginning of what I hope will be billions of years of life flourishing in the cosmos. And one final point—we never really know where the next great scientific discovery will come from, nor who will make it. Opening up the thrill and wonder of scientific discovery, creating innovative and accessible ways to reach out to the widest young audience possible, greatly increases the chances of finding and inspiring the new Einstein. Wherever she might be. So remember to look up at the stars and not down at your feet. Try to make sense of what you see and wonder about what makes the universe exist. Be curious. And however difficult life may seem, there is always something you can do and succeed at. It matters that you don’t just give up. Unleash your imagination. Shape the future.

The first time that I went to Tuskegee I was asked to make an address to the school on Sunday evening. I sat upon the platform of the large chapel and looked forth on a thousand coloured faces, and the choir of a hundred or more behind me sang a familiar religious melody, and the whole company joined in the chorus with unction. I was the only white man under the roof, and the scene and the songs made an impression on me that I shall never forget. Mr. Washington arose and asked them to sing one after another of the old melodies that I had heard all my life; but I had never before heard them sung by a thousand voices nor by the voices of educated Negroes. I had associated them with the Negro of the past, not with the Negro who was struggling upward. They brought to my mind the plantation, the cabin, the slave, not the freedman in quest of education. But on the plantation and in the cabin they had never been sung as these thousand students sang them. I saw again all the old plantations that I had ever seen; the whole history of the Negro ran through my mind; and the inexpressible pathos of his life found expression in these songs as I had never before felt it. And the future? These were the ambitious youths of the race, at work with an earnestness that put to shame the conventional student life of most educational institutions. Another song rolled up along the rafters. And as soon as silence came, I found myself in front of this extraordinary mass of faces, thinking not of them, but of that long and unhappy chapter in our country's history which followed the one great structural mistake of the Fathers of the Republic; thinking of the one continuous great problem that generations of statesmen had wrangled over, and a million men fought about, and that had so dwarfed the mass of English men in the Southern States as to hold them back a hundred years behind their fellows in every other part of the world—in England, in Australia, and in the Northern and Western States; I was thinking of this dark shadow that had oppressed every large-minded statesman from Jefferson to Lincoln. These thousand young men and women about me were victims of it. I, too, was an innocent victim of it. The whole Republic was a victim of that fundamental error of importing Africa into America.

It might be useful here to say a word about Beckett, as a link between the two stages, and as illustrating the shift towards schism. He wrote for transition, an apocalyptic magazine (renovation out of decadence, a Joachite indication in the title), and has often shown a flair for apocalyptic variations, the funniest of which is the frustrated millennialism of the Lynch family in Watt, and the most telling, perhaps, the conclusion of Comment c'est. He is the perverse theologian of a world which has suffered a Fall, experienced an Incarnation which changes all relations of past, present, and future, but which will not be redeemed. Time is an endless transition from one condition of misery to another, 'a passion without form or stations,' to be ended by no parousia. It is a world crying out for forms and stations, and for apocalypse; all it gets is vain temporality, mad, multiform antithetical influx. It would be wrong to think that the negatives of Beckett are a denial of the paradigm in favour of reality in all its poverty. In Proust, whom Beckett so admires, the order, the forms of the passion, all derive from the last book; they are positive. In Beckett, the signs of order and form are more or less continuously presented, but always with a sign of cancellation; they are resources not to be believed in, cheques which will bounce. Order, the Christian paradigm, he suggests, is no longer usable except as an irony; that is why the Rooneys collapse in laughter when they read on the Wayside Pulpit that the Lord will uphold all that fall. But of course it is this order, however ironized, this continuously transmitted idea of order, that makes Beckett's point, and provides his books with the structural and linguistic features which enable us to make sense of them. In his progress he has presumed upon our familiarity with his habits of language and structure to make the relation between the occulted forms and the narrative surface more and more tenuous; in Comment c'est he mimes a virtually schismatic breakdown of this relation, and of his language. This is perfectly possible to reach a point along this line where nothing whatever is communicated, but of course Beckett has not reached it by a long way; and whatever preserves intelligibility is what prevents schism. This is, I think, a point to be remembered whenever one considers extremely novel, avant-garde writing. Schism is meaningless without reference to some prior condition; the absolutely New is simply unintelligible, even as novelty. It may, of course, be asked: unintelligible to whom? --the inference being that a minority public, perhaps very small--members of a circle in a square world--do understand the terms in which the new thing speaks. And certainly the minority public is a recognized feature of modern literature, and certainly conditions are such that there may be many small minorities instead of one large one; and certainly this is in itself schismatic. The history of European literature, from the time the imagination's Latin first made an accommodation with the lingua franca, is in part the history of the education of a public--cultivated but not necessarily learned, as Auerbach says, made up of what he calls la cour et la ville. That this public should break up into specialized schools, and their language grow scholastic, would only be surprising if one thought that the existence of excellent mechanical means of communication implied excellent communications, and we know it does not, McLuhan's 'the medium is the message' notwithstanding. But it is still true that novelty of itself implies the existence of what is not novel, a past. The smaller the circle, and the more ambitious its schemes of renovation, the less useful, on the whole, its past will be. And the shorter. I will return to these points in a moment.

A businessman buys a business and tries to operate it. He does everything that he knows how to do but just cannot make it go. Year after year the ledger shows red, and he is not making a profit. He borrows what he can, has a little spirit and a little hope, but that spirit and hope die and he goes broke. Finally, he sells out, hopelessly in debt, and is left a failure in the business world. A woman is educated to be a teacher but just cannot get along with the other teachers. Something in her constitution or temperament will not allow her to get along with children or young people. So after being shuttled from one school to another, she finally gives up, goes somewhere and takes a job running a stapling machine. She just cannot teach and is a failure in the education world. I have known ministers who thought they were called to preach. They prayed and studied and learned Greek and Hebrew, but somehow they just could not make the public want to listen to them. They just couldn’t do it. They were failures in the congregational world. It is possible to be a Christian and yet be a failure. This is the same as Israel in the desert, wandering around. The Israelites were God’s people, protected and fed, but they were failures. They were not where God meant them to be. They compromised. They were halfway between where they used to be and where they ought to be. And that describes many of the Lord’s people. They live and die spiritual failures. I am glad God is good and kind. Failures can crawl into God’s arms, relax and say, “Father, I made a mess of it. I’m a spiritual failure. I haven’t been out doing evil things exactly, but here I am, Father, and I’m old and ready to go and I’m a failure.” Our kind and gracious heavenly Father will not say to that person, “Depart from me—I never knew you,” because that person has believed and does believe in Jesus Christ. The individual has simply been a failure all of his life. He is ready for death and ready for heaven. I wonder if that is what Paul, the man of God, meant when he said: [No] other foundation can [any] man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he should receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire (1 Cor. 3:11-15). I think that’s what it means, all right. We ought to be the kind of Christian that cannot only save our souls but also save our lives. When Lot left Sodom, he had nothing but the garments on his back. Thank God, he got out. But how much better it would have been if he had said farewell at the gate and had camels loaded with his goods. He could have gone out with his head up, chin out, saying good riddance to old Sodom. How much better he could have marched away from there with his family. And when he settled in a new place, he could have had “an abundant entrance” (see 2 Pet. 1:11). Thank God, you are going to make it. But do you want to make it in the way you have been acting lately? Wandering, roaming aimlessly? When there is a place where Jesus will pour “the oil of gladness” on our heads, a place sweeter than any other in the entire world, the blood-bought mercy seat (Ps. 45:7; Heb. 1:9)? It is the will of God that you should enter the holy of holies, live under the shadow of the mercy seat, and go out from there and always come back to be renewed and recharged and re-fed. It is the will of God that you live by the mercy seat, living a separated, clean, holy, sacrificial life—a life of continual spiritual difference. Wouldn’t that be better than the way you are doing it now?

My hypothesis is mimetic: because humans imitate one another more than animals, they have had to find a means of dealing with contagious similarity, which could lead to the pure and simple disappearance of their society. The mechanism that reintroduces difference into a situation in which everyone has come to resemble everyone else is sacrifice. Humanity results from sacrifice; we are thus the children of religion. What I call after Freud the founding murder, in other words, the immolation of a sacrificial victim that is both guilty of disorder and able to restore order, is constantly re-enacted in the rituals at the origin of our institutions. Since the dawn of humanity, millions of innocent victims have been killed in this way in order to enable their fellow humans to live together, or at least not to destroy one another. This is the implacable logic of the sacred, which myths dissimulate less and less as humans become increasingly self-aware. The decisive point in this evolution is Christian revelation, a kind of divine expiation in which God through his Son could be seen as asking for forgiveness from humans for having revealed the mechanisms of their violence so late. Rituals had slowly educated them; from then on, humans had to do without. Christianity demystifies religion. Demystification, which is good in the absolute, has proven bad in the relative, for we were not prepared to shoulder its consequences. We are not Christian enough. The paradox can be put a different way. Christianity is the only religion that has foreseen its own failure. This prescience is known as the apocalypse. Indeed, it is in the apocalyptic texts that the word of God is most forceful, repudiating mistakes that are entirely the fault of humans, who are less and less inclined to acknowledge the mechanisms of their violence. The longer we persist in our error, the stronger God’s voice will emerge from the devastation. […] The Passion unveiled the sacrificial origin of humanity once and for all. It dismantled the sacred and revealed its violence. […] By accepting crucifixion, Christ brought to light what had been ‘hidden since the foundation of the world,’ in other words, the foundation itself, the unanimous murder that appeared in broad daylight for the first time on the cross. In order to function, archaic religions need to hide their founding murder, which was being repeated continually in ritual sacrifices, thereby protecting human societies from their own violence. By revealing the founding murder, Christianity destroyed the ignorance and superstition that are indispensable to such religions. It thus made possible an advance in knowledge that was until then unimaginable. […] A scapegoat remains effective as long as we believe in its guilt. Having a scapegoat means not knowing that we have one. Learning that we have a scapegoat is to lose it forever and to expose ourselves to mimetic conflicts with no possible resolution. This is the implacable law of the escalation to extremes. The protective system of scapegoats is finally destroyed by the Crucifixion narratives as they reveal Jesus’ innocence, and, little by little, that of all analogous victims. The process of education away from violent sacrifice is thus underway, but it is going very slowly, making advances that are almost always unconscious. […] Mimetic theory does not seek to demonstrate that myth is null, but to shed light on the fundamental discontinuity and continuity between the passion and archaic religion. Christ’s divinity which precedes the Crucifixion introduces a radical rupture with the archaic, but Christ’s resurrection is in complete continuity with all forms of religion that preceded it. The way out of archaic religion comes at this price. A good theory about humanity must be based on a good theory about God. […] We can all participate in the divinity of Christ so long as we renounce our own violence.

According to H.G. Wells, you either adapt or perish, now as ever, is nature’s inexorable imperative. It is not necessary to change, after all survival is not mandatory This generation might seem arrogant to the older generation due to some reasons. The older generation believes an older person or someone of higher authority is always right and being sceptical is an insult, lol Our generation is full of people who are so skeptical, they wanna know why this is this and that is that, they don't just hear and believe, they hear, hear from other sides, look at it critically and express their opinions based on their conviction. This generation is full of people who are somewhat confident cos they study, they observe and due to these, they are equipped with better information and like you know, knowledge is power. You know right from wrong, you know truth from lies. When you are with those in authority and have this knowledge, an ignorant person of higher authority would be scared of you, feel threatened and might resort to maltreating and frustrating you, defaming your character etc The older generation and the younger generation are usually having misunderstanding because the older generation are being deceived by pride, the younger generation due to their advanced education do not wanna give merit to whom it isn't due. While the older generation postulates that respect is not earned but compulsory for them to be accorded, the younger generation believes respect must be earned. lol The older generation rules by fiction but the younger generation lives by facts. The older generation uses age to oppress, the younger generation uses their knowledge to defend. The older generation believes they can never be wrong, the younger generation wants fair hearing, demands for it, if denied, they take it by force due to the confidence they've built around themselves. The older generation is unfair to the younger generation, there was once a time they were listened to without doubts and opposition, this is the time for the younger generation to be listened to due to advancement in education and exposure. The younger generation, due to their quest for higher knowledge through research, etc, they have realized the consequences of being ignorant and with their power of conviction, they are not letting the older generation have their autocratic ways affect them. To the younger generation, one should be able to prove whatever he says, no more latent heresies and this is what the older generation don't wanna hear of. The older generation wants to continue enslaving the younger generation but the younger generation is more equipped than the older generation and as such, not letting that happen. Technology advances every day, the younger generation are ever ready to adapt to the changes but the older generation is not ready for that, they wanna remain stagnant and still have the say of the day. Like George Bernard Shaw once said, the reasonable man adapts himself to the world; the unreasonable one persists in trying to adapt the world to himself. Therefore all progress depends on the unreasonable man

It was the ultimate sacrilege that Jesus Christ, the very Son of God, was rejected and even put to death. And it continues. In many parts of the world today we see a growing rejection of the Son of God. His divinity is questioned. His gospel is deemed irrelevant. In day-to-day life, His teachings are ignored. Those who legitimately speak in His name find little respect in secular society. If we ignore the Lord and His servants, we may just as well be atheists—the end result is practically the same. It is what Mormon described as typical after extended periods of peace and prosperity: “Then is the time that they do harden their hearts, and do forget the Lord their God, and do trample under their feet the Holy One” (Helaman 12:2). And so we should ask ourselves, do we reverence the Holy One and those He has sent? Some years before he was called as an Apostle himself, Elder Robert D. Hales recounted an experience that demonstrated his father’s sense of that holy calling. Elder Hales said: "Some years ago Father, then over eighty years of age, was expecting a visit from a member of the Quorum of the Twelve Apostles on a snowy winter day. Father, an artist, had painted a picture of the home of the Apostle. Rather than have the painting delivered to him, this sweet Apostle wanted to go personally to pick the painting up and thank my father for it. Knowing that Father would be concerned that everything was in readiness for the forthcoming visit, I dropped by his home. Because of the depth of the snow, snowplows had caused a snowbank in front of the walkway to the front door. Father had shoveled the walks and then labored to remove the snowbank. He returned to the house exhausted and in pain. When I arrived, he was experiencing heart pain from overexertion and stressful anxiety. My first concern was to warn him of his unwise physical efforts. Didn’t he know what the result of his labor would be? "'Robert,' he said through interrupted short breaths, 'do you realize an Apostle of the Lord Jesus Christ is coming to my home? The walks must be clean. He should not have to come through a snowdrift.' He raised his hand, saying, 'Oh, Robert, don’t ever forget or take for granted the privilege it is to know and to serve with Apostles of the Lord.'" [In CR, April 1992, 89; or “Gratitude for the Goodness of God,” Ensign, May 1992, 64] I think it is more than coincidence that such a father would be blessed to have a son serve as an Apostle. You might ask yourself, “Do I see the calling of the prophets and apostles as sacred? Do I treat their counsel seriously, or is it a light thing with me?” President Gordon B. Hinckley, for instance, has counseled us to pursue education and vocational training; to avoid pornography as a plague; to respect women; to eliminate consumer debt; to be grateful, smart, clean, true, humble, and prayerful; and to do our best, our very best. Do your actions show that you want to know and do what he teaches? Do you actively study his words and the statements of the Brethren? Is this something you hunger and thirst for? If so, you have a sense of the sacredness of the calling of prophets as the witnesses and messengers of the Son of God.

Lynum had plenty of information to share. The FBI's files on Mario Savio, the brilliant philosophy student who was the spokesman for the Free Speech Movement, were especially detailed. Savio had a debilitating stutter when speaking to people in small groups, but when standing before a crowd and condemning his administration's latest injustice he spoke with divine fire. His words had inspired students to stage what was the largest campus protest in American history. Newspapers and magazines depicted him as the archetypal "angry young man," and it was true that he embodied a student movement fueled by anger at injustice, impatience for change, and a burning desire for personal freedom. Hoover ordered his agents to gather intelligence they could use to ruin his reputation or otherwise "neutralize" him, impatiently ordering them to expedite their efforts. Hoover's agents had also compiled a bulging dossier on the man Savio saw as his enemy: Clark Kerr. As campus dissent mounted, Hoover came to blame the university president more than anyone else for not putting an end to it. Kerr had led UC to new academic heights, and he had played a key role in establishing the system that guaranteed all Californians access to higher education, a model adopted nationally and internationally. But in Hoover's eyes, Kerr confused academic freedom with academic license, coddled Communist faculty members, and failed to crack down on "young punks" like Savio. Hoover directed his agents to undermine the esteemed educator in myriad ways. He wanted Kerr removed from his post as university president. As he bluntly put it in a memo to his top aides, Kerr was "no good." Reagan listened intently to Lynum's presentation, but he wanted more--much more. He asked for additional information on Kerr, for reports on liberal members of the Board of Regents who might oppose his policies, and for intelligence reports about any upcoming student protests. Just the week before, he had proposed charging tuition for the first time in the university's history, setting off a new wave of protests up and down the state. He told Lynum he feared subversives and liberals would attempt to misrepresent his efforts to establish fiscal responsibility, and that he hoped the FBI would share information about any upcoming demonstrations against him, whether on campus or at his press conferences. It was Reagan's fear, according to Lynum's subsequent report, "that some of his press conferences could be stacked with 'left wingers' who might make an attempt to embarrass him and the state government." Lynum said he understood his concerns, but following Hoover's instructions he made no promises. Then he and Harter wished the ailing governor a speedy recovery, departed the mansion, slipped into their dark four-door Ford, and drove back to the San Francisco field office, where Lynum sent an urgent report to the director. The bedside meeting was extraordinary, but so was the relationship between Reagan and Hoover. It had begun decades earlier, when the actor became an informer in the FBI's investigation of Hollywood Communists. When Reagan was elected president of the Screen Actors Guild, he secretly continued to help the FBI purge fellow actors from the union's rolls. Reagan's informing proved helpful to the House Un-American Activities Committee as well, since the bureau covertly passed along information that could help HUAC hold the hearings that wracked Hollywood and led to the blacklisting and ruin of many people in the film industry. Reagan took great satisfaction from his work with the FBI, which gave him a sense of security and mission during a period when his marriage to Jane Wyman was failing, his acting career faltering, and his faith in the Democratic Party of his father crumbling. In the following years, Reagan and FBI officials courted each other through a series of confidential contacts. (7-8)