Cooperation And Creativity Quotes

We have lived by the assumption that what was good for us would be good for the world. And this has been based on the even flimsier assumption that we could know with any certainty what was good even for us. We have fulfilled the danger of this by making our personal pride and greed the standard of our behavior toward the world - to the incalculable disadvantage of the world and every living thing in it. And now, perhaps very close to too late, our great error has become clear. It is not only our own creativity - our own capacity for life - that is stifled by our arrogant assumption; the creation itself is stifled. We have been wrong. We must change our lives, so that it will be possible to live by the contrary assumption that what is good for the world will be good for us. And that requires that we make the effort to know the world and to learn what is good for it. We must learn to cooperate in its processes, and to yield to its limits. But even more important, we must learn to acknowledge that the creation is full of mystery; we will never entirely understand it. We must abandon arrogance and stand in awe. We must recover the sense of the majesty of creation, and the ability to be worshipful in its presence. For I do not doubt that it is only on the condition of humility and reverence before the world that our species will be able to remain in it.

Your subconscious is a powerful and mysterious force which can either hold you back or help you move forward. Without its cooperation, your best goals will go unrealized; with its help, you are unbeatable.

It is a burden...(M)ake no mistake about that. Any great gift or power or talent is a burden and this more than any, and you will long to be free of it. But there is nothing to be done. If you were born with the gift, then you must serve it, and nothing in this world or out of it may stand in the way of that service, because that is why you were born and that is the Law." - Susan Cooper ("Merriman" The Dark is Rising)

Why should I cooperate with you now?” “Because you’re stuck in a ship with four creatively sadistic people who hate your grey guts, and maybe the Jedi and the strill aren’t that fond of you either, and all you’ve got are the clothes you stand in. See how long you last…

Creative people have to be fundamentally egoistic. This may sound pompous, but it happens to be the truth. People who live their lives watching what goes on around them, trying not to make waves, and looking for the easy compromise are not going to be able to do creative work, whatever their field. To build something where there was nothing requires deep individual concentration, and in most cases that kind of concentration occurs in a place unrelated to cooperation with others, a place we might even call dämonisch.

Right-wing women have surveyed the world: they find it a dangerous place. They see that work subjects them to more danger from more men; it increases the risk of sexual exploitation. They see that creativity and originality in their kind are ridiculed; they see women thrown out of the circle of male civilization for having ideas, plans, visions, ambitions. They see that traditional marriage means selling to one man, not hundreds: the better deal. They see that the streets are cold, and that the women on them are tired, sick, and bruised. They see that the money they can earn will not make them independent of men and that they will still have to play the sex games of their kind: at home and at work too. They see no way to make their bodies authentically their own and to survive in the world of men. They know too that the Left has nothing better to offer: leftist men also want wives and whores; leftist men value whores too much and wives too little. Right-wing women are not wrong. They fear that the Left, in stressing impersonal sex and promiscuity as values, will make them more vulnerable to male sexual aggression, and that they will be despised for not liking it. They are not wrong. Right-wing women see that within the system in which they live they cannot make their bodies their own, but they can agree to privatized male ownership: keep it one-on-one, as it were. They know that they are valued for their sex— their sex organs and their reproductive capacity—and so they try to up their value: through cooperation, manipulation, conformity; through displays of affection or attempts at friendship; through submission and obedience; and especially through the use of euphemism—“femininity, ” “total woman, ” “good, ” “maternal instinct, ” “motherly love. ” Their desperation is quiet; they hide their bruises of body and heart; they dress carefully and have good manners; they suffer, they love God, they follow the rules. They see that intelligence displayed in a woman is a flaw, that intelligence realized in a woman is a crime. They see the world they live in and they are not wrong. They use sex and babies to stay valuable because they need a home, food, clothing. They use the traditional intelligence of the female—animal, not human: they do what they have to to survive.

When you were making excuses someone else was making enterprise.

The most effective form of creation is an act of cooperation, not force.

(1) disengaging their minds; sabotaging their mental activities; providing a low-quality program of public education in mathematics, logic, systems design and economics; and discouraging technical creativity.

Philosophy, in its longing to rationalize, formalize, define, delimit, to terminate enigma and uncertainty, to co-operate wholeheartedly with the police, is nihilistic in the ultimate sense that it strives for the immobile perfection of death. But creativity cannot be brought to an end that is compatible with power, for unless life is extinguished, control must inevitably break down. We possess art lest we perish of the truth.

The great artists throughout history are the ones able to maintain this childlike enthusiasm and exuberance naturally. Just as an infant is selfish, they’re protective of their art in a way that’s not always cooperative. Their needs as a creator come first. Often at the expense of their personal lives and relationships.

Seeding the future when possible extinction stares us in the face; seeding freedom when the freedoms of all beings are being closed for the limitless freedom of the 1% to exploit the earth and people, to manipulate life and our minds: this calls for a quantum leap in our imaginations, our intelligences, our capacity for compassion and love, as well as our courage for creative nonviolent resistance and non-cooperation with a system that is driving us to extinction.

But if life were a mellow elementary school run by well-meaning education Ph.D.s, the Deliverator’s report card would say: "Hiro is so bright and creative but needs to work harder on his cooperation skills.

We'd like to imagine we can make evil disappear in one, decisive victory. But evil won't cooperate, it reappears endlessly. You attain Goodness by transforming it every time it returns. That's what Goodness is: the ceaseless commitment to transform evil.

Individualism may be the greatest boon to authoritarianism since the whip, and has helped prolong it well beyond its natural lifespan. Its message is: 'Yes, fight the system by all means-- we all hate it, don't we? But you must fight it alone. That's what a real warrior does. Groups just stifle your creativity. You must stand alone!' It reflects the oldest authoritarian strategy-- divide and conquer. The dissolution of a tyrannical system is possible only by a cooperative effort. Therefore, an ideology that sneers at cooperation, instills an allergic reaction to groups, and idealizes the lonely hero tilting at 'the system' serves to preserve that system, since it attaches our anti-authoritarian impulses to an approach that holds no possibility of success.

Everyone wore masks, and yet this culture of anonymity-through-polyonymy produced more truth than falsehood, because it was creative and cooperative rather than commercial and competitive (about the Internet)

Thomas Merton who said: “The will of God is not a ‘fate’ to which we must submit, but a creative act in our life that produces something absolutely new, something hitherto unforeseen by the laws and established patterns. Our cooperation consists not solely in conforming to external laws, but in opening our wills to this mutually creative act.”5

In the beginning was the Mother. On the first day, She gave birth to light and darkness. They danced together. On the second day, She gave birth to land and water. They touched. On the third day, She gave birth to green growing things. They rooted and took a deep breath. On the fourth day, She gave birth to land, sea, and air creatures. They walked and flew and swam. On the fifth day, Her creation learned balance and cooperation. She thanked her partner for coaching her labor. On the sixth day, She celebrated the creativity of all living things. On the seventh day, She left space for the unknown.

The proactive approach is to change from the inside-out: to be different, and by being different, to effect positive change in what’s out there—I can be more resourceful, I can be more diligent, I can be more creative, I can be more cooperative.

In it he argued that unrestrained capitalism produced great disparities of wealth, cycles of boom and depression, and festering levels of unemployment. The system encouraged selfishness instead of cooperation, and acquiring wealth rather than serving others. People were educated for careers rather than for a love of work and creativity. And political parties became corrupted by political contributions from owners of great capital.

A knowledge of history may teach us that civilization is a co-operative product, that nearly all peoples have contributed to it; it is our common heritage and debt; and the civilized soul will reveal itself in treating every man or woman, however lowly, as a representative of one of these creative and contributory groups.

Life skills such as cooking, cleaning, organizing, gardening and even sewing should be added creatively to the educational systems. It will teach children to be responsible along with seeking academic excellence. A grown-up person is not only by how smart he or she is, it is also by how cooperative and responsible they are.

John Myers wrote, "It is Imagination, man's power to imagine, that makes living in society, any society, possible. It think what Paul Goodman says about doing away with 'intolerable biological deprivation and spiritual impoverishment' through what he calls 'creative cooperative production' is the right and humane solution to our social woes.

Though human consciousness plays such a central part, and is the basis of all his creative and constructive activities, man is nevertheless no god: for his spiritual illumination and self-discovery only carry through and enlarge nature's creativity. Man's reason now informs him that even in his most inspired moments he is but a participating agent in a larger cosmic process he did not originate and can only in the most limited fashion control. Except through the expansion of his consciousness, his littleness and his loneliness remain real. Slowly, man has found out that, wonderful though his mind is, he must curb the egoistic elations and delusions it promotes; for his highest capacities are dependent upon the cooperation of a multitude of other forces and organisms, whose life-courses and life-needs must be respected.

If you tasked a cultural engineering team with designing a substance that would satisfy specs aimed at maximizing individual creativity and group cooperation, they would come up with something very much like alcohol.

The New Groupthink is also practiced in our schools, via an increasingly popular method of instruction called “cooperative” or “small group” learning. In many elementary schools, the traditional rows of seats facing the teacher have been replaced with “pods” of four or more desks pushed together to facilitate countless group learning activities. Even subjects like math and creative writing, which would seem to depend on solo flights of thought, are often taught as group projects. In one fourth-grade classroom I visited, a big sign announced the “Rules for Group Work,” including, YOU CAN’T ASK A TEACHER FOR HELP UNLESS EVERYONE IN YOUR GROUP HAS THE SAME QUESTION.

God, grant me the serenity to be an awesome mom for my gender-nonconforming child and the courage not to send him to UCLA to be experimented on; and wisdom, because we are different. Oh, and watch over Anderson Cooper, too. Amen.

Through most of human history, our ancestors had children shortly after puberty, just as the members of all nonhuman species do to this day. Whether we like the idea or not, our young ancestors must have been capable of providing for their offspring, defending their families from predators, cooperating with others, and in most other respects functioning fully as adults. If they couldn't function as adults, their young could not have survived, which would have meant the swift demise of the human race. The fact that we're still here suggests that most young people are probably far more capable than we think they are. Somewhere along the line, we lost sight of – and buried – the potential of our teens.

Left to themselves, humans have always managed their own affairs creatively and well. Indeed, for most of human evolution and history people have lived peaceful, co-operative lives without rulers, leaders, politicians, soldiers, policemen and taxmen.

Evolution is no longer seen as a competitive struggle for existence, but rather as a cooperative dance in which creativity and the constant emergence of novelty are the driving forces. And with the new emphasis on complexity, networks, and patterns of organization, a new science of qualities is slowly emerging.

All life is a complex of systems. Some creatures perform as networks (like mycelia), some as superorganisms (like ants and bees), some as individuals that cooperate (like humans, ravens, and wolves). But all living beings, as far as we know, have some kind of subjectivity that connects them to other subjectivities.

The degree of rigidity is a matter of profound interest in the study of literary fictions. As an extreme case you will find some novel, probably contemporary with yourself, in which the departure from a basic paradigm, the peripeteia in the sense I am now giving it, seems to begin with the first sentence. The schematic expectations of the reader are discouraged immediately. Since by definition one seeks the maximum peripeteia (in this extended sense) in the fiction of one's own time, the best instance I can give is from Alain Robbe-Grillet. He refuses to speak of his 'theory' of the novel; it is the old ones who talk about the need for plot, character, and so forth, who have the theories. And without them one can achieve a new realism, and a narrative in which 'le temps se trouve coupé de la temporalité. Il ne coule plus.' And so we have a novel in which,. the reader will find none of the gratification to be had from sham temporality, sham causality, falsely certain description, clear story. The new novel 'repeats itself, bisects itself, modifies itself, contradicts itself, without even accumulating enough bulk to constitute a past--and thus a "story," in the traditional sense of the word.' The reader is not offered easy satisfactions, but a challenge to creative co-operation.

More pertinent, however, is that capitalism tends to stultify the worker’s creativity, his human urge for self-expression, freedom, mutually respectful interaction with others, recognition of his self-determined sense of self, recognition of himself as a self rather than an object, a means to an end. Karl Marx called it “alienation.” Capitalism alienates the worker—and the capitalist—from his “fundamental human need” for “self-fulfilling and creative work,” “the exercise of skill and craftsmanship,”8 in addition to his fundamental desire to determine himself (whence comes the desire to dismantle oppressive power-relations and replace them with democracy). Alternative visions of social organization thus arise, including Robert Owen’s communitarian socialism, Charles Fourier’s associationist communalism, Proudhon’s mutualism (a kind of anarchism), Marx’s communism, Bakunin’s collectivist anarchism, Kropotkin’s anarchist communism, Anton Pannekoek’s council communism, and more recently, Murray Bookchin’s libertarian municipalism, Michael Albert’s participatory economics, Takis Fotopoulos’s inclusive democracy, Paul Hirst’s associationalism, and so on. Each of these schools of thought differs from the others in more or less defined ways, but they all have in common the privileging of economic and social cooperation and egalitarianism.

two over-lapping circles, with a certain strong riveted centre of common ground, but both with separate arcs jutting out in the world. A balanced tension, adaptable to circumstances, in which there is an elasticity of pull, tension, yet firm unity . . . . I do not believe . . . that artistic creativity can best be indulged in masterful singleness rather than in marital cooperation. I think that a workable union should heighten the potentialities in both individuals.

Without question, paddling fast enough to catch a possibility wave like abundance means we’ll need the most capable versions of ourselves doing the paddling. We’ll need to be better, faster, stronger, smarter. We’ll need intrinsic motivation and incredible cooperation. Our imaginations will have to be deeply engaged; our creative selves operating at their full Picasso. In other words, if we’re interested in forging a future of abundance, then we’re going to need flow.

Healthy self-esteem correlates with rationality, realism, intuitiveness, creativity, independence, flexibility, ability to manage change, willingness to admit (and correct) mistakes, benevolence, and cooperativeness. Poor self-esteem correlates with irrationality, blindness to reality, rigidity, fear of the new and unfamiliar, inappropriate conformity or inappropriate rebelliousness, defensiveness, overcompliant or overcontrolling behavior, and fear of or hostility toward others.

Organization is indispensable; for liberty arises and has meaning only within a self-regulating community of freely cooperating individuals. But, though indispensable, organization can also be fatal. Too much organization transforms men and women into automata, suffocates the creative spirit and abolishes the very possibility of freedom. As usual, the only safe course is in the middle, between the extremes of laissez-faire at one end of the sacle and of total control at the other.

When a thousand people believe some made-up story for one month, that’s fake news. When a billion people believe it for a thousand years, that’s a religion, and we are admonished not to call it “fake news” in order not to hurt the feelings of the faithful (or incur their wrath). Note, however, that I am not denying the effectiveness or potential benevolence of religion. Just the opposite. For better or worse, fiction is among the most effective tools in humanity’s tool kit. By bringing people together, religious creeds make large-scale human cooperation possible. They inspire people to build hospitals, schools, and bridges in addition to armies and prisons. Adam and Eve never existed, but Chartres Cathedral is still beautiful. Much of the Bible may be fictional, but it can still bring joy to billions and can still encourage humans to be compassionate, courageous, and creative—just like other great works of fiction, such as Don Quixote, War and Peace, and the Harry Potter books.

This book argues that, far from being an evolutionary mistake, chemical intoxication helps solve a number of distinctively human challenges: enhancing creativity, alleviating stress, building trust, and pulling off the miracle of getting fiercely tribal primates to cooperate with strangers. The desire to get drunk, along with the individual and social benefits provided by drunkenness, played a crucial role in sparking the rise of the first large-scale societies. We could not have civilization without intoxication.

Listening and oral communication Adaptability and creative responses to setbacks and obstacles Personal management, confidence, motivation to work toward goals, a sense of wanting to develop one’s career and take pride in accomplishments Group and interpersonal effectiveness, cooperativeness and teamwork, skills at negotiating disagreements Effectiveness in the organization, wanting to make a contribution, leadership potential10 Of seven desired traits, just one was academic: competence in reading, writing, and math.

It has been said that a disease becomes most acutely critical when the brain is affected. For it is the brain that is constantly directing the siege against all disease forces. The spirit of national selfishness is that brain disease of a people which shows itself in red eyes and clenched fists, in violence of talk and movements, all the while shattering its natural restorative powers. But the power of self-sacrifice, together with the moral faculty of sympathy and co-operation, is the guiding spirit of social vitality.

Creative people have to be fundamentally egoistic. This may sound pompous, but it happens to be the truth. People who live their lives watching what goes on around them, trying not to make waves, and looking for the easy compromise are not going to be able to do creative work, whatever their field. To build something where there was nothing requires deep individual concentration, and in most cases that kind of concentration occurs in a place unrelated to cooperation with others, a place we might even call dämonisch. Still,

King David in Psalm 37 writes "Take delight in the Giver, and He will give you the desires of your heart," intimating that the secret to finding our way in the world is more about cooperating with God than appeasing God. That the Giver of life is also the Giver of our desires, which means that life has an invitational co-creative nature to it... Why do we always believe that the path of our deepest desire would be so far from the path that God would have us walk? How is the path of desire so different from the path to the Giver of that desire?

As we enter our fifties, if we get “it” right, we gain access to a suite of legitimate superpowers. Over the course of that decade, there are fundamental shifts in how the brain processes information. In simple terms, our ego starts to quiet and our perspective starts to widen. Whole new levels of intelligence, creativity, empathy, and wisdom open up. As a result, key downstream skills like critical thinking, problem solving, creativity, communication, cooperation, and collaboration all have the potential—if properly cultivated—to skyrocket in our later years.

Peaceful parenting is not permissive. It is not lazy. It is not idealistic. Peaceful parenting is thoughtful, gentle guidance based on respect for the individuality of humans, no matter how small; knowledge of developmental norms and age-appropriate expectations; acceptance of the imperfections of all humans, parent and child alike, and of life itself; and understanding of the unique personality and needs of each individual child. Peaceful parenting takes intention, creativity, self-control, self-awareness, connection, communication, cooperation, and sacrifice. Peaceful parenting is an investment in a peaceful future.

Before you recoil, knowing well the toxic madness that infests that hive in our time, understand that for me, when I came to know it, the Internet was a very different thing. It was a friend, and a parent. It was a community without border or limit, one voice and millions, a common frontier that had been settled but not exploited by diverse tribes living amicably enough side by side, each member of which was free to choose their own name and history and customs. Everyone wore masks, and yet this culture of anonymity-through-polyonymy produced more truth than falsehood, because it was creative and cooperative rather than commercial and competitive. Certainly, there was conflict, but it was outweighed by goodwill and good feelings—the true pioneering spirit.

Conflict and differences. People share so much in common, yet are so magnificently different. They think differently; they have different and sometimes competing values, motivations, and objectives. Conflicts naturally arise out of these differences. Society’s competitive approach to resolving the conflict and differences tends to center on “winning as much as you can.” Though much good has come from the skillful art of compromise, where both sides give on their positions until an acceptable middle point is reached, neither side ends up truly pleased. What a waste to have differences drive people to the lowest common denominator between them! What a waste to fail to unleash the principle of creative cooperation in developing solutions to problems that are better than either party’s original notion!

To be productive, in fact, glorifies God because when we are productive we are not only obeying him but imitating him. Wayne Grudem perhaps captures this best: “It may be that God created us with such needs because he knew that in the process of productive work we would have many opportunities to glorify him. When we work to produce (for example) pairs of shoes from the earth’s resources, God sees us imitating his attributes of wisdom, knowledge, skill, strength, creativity, appreciation of beauty, sovereignty, planning for the future, and the use of language to communicate. In addition, when we produce pairs of shoes to be used by others, we demonstrate love for others, wisdom in understanding their needs, and interdependence and personal cooperation (which are reflections of God’s Trinitarian existence).”2

Never give up on yourself Everyone may give up on you but never give up on yourself, because if you do, it will also become the end. Believe that anything can be achieved with effort. Most important of all, we must understand that dyslexia is not just a hindrance to learning; it may also be considered a gift. Multiple studies have proven that dyslexic people are highly creative and intuitive. Not to mention the long list of dyslexic people who have succeeded in their chosen fields; Known scientist and the inventor of telephone, Alexander Graham Bell; The inventor of telescope, Galileo Galilei; Painter and polymath, Leonardo da Vinci; Mathematician and writer Lewis Carroll; American journalist, Anderson Cooper; Famous actor, Tom Cruise; Director of our all time favorites Indiana Jones and Jurassic Park, Steven Spielberg; Musician Paul Frappier; Entrepreneur and Apple founder, Steve Jobs; and maybe the person who is reading this book right now. We must always remember, everything can be learned and anyone can learn how to read!

I am aware that many people might be upset by my equating religion with fake news, but that’s exactly the point. When a thousand people believe some made-up story for one month, that’s fake news. When a billion people believe it for a thousand years, that’s a religion, and we are admonished not to call it “fake news” in order not to hurt the feelings of the faithful (or incur their wrath). Note, however, that I am not denying the effectiveness or potential benevolence of religion. Just the opposite. For better or worse, fiction is among the most effective tools in humanity’s tool kit. By bringing people together, religious creeds make large-scale human cooperation possible. They inspire people to build hospitals, schools, and bridges in addition to armies and prisons. Adam and Eve never existed, but Chartres Cathedral is still beautiful. Much of the Bible may be fictional, but it can still bring joy to billions and can still encourage humans to be compassionate, courageous, and creative—just like other great works of fiction, such as Don Quixote, War and Peace, and the Harry Potter books.

A beautiful example of a long-term intention was presented by A. T. Ariyaratane, a Buddhist elder, who is considered to be the Gandhi of Sri Lanka. For seventeen years there had been a terrible civil war in Sri Lanka. At one point, the Norwegians were able to broker peace, and once the peace treaty was in effect, Ariyaratane called the followers of his Sarvodaya movement together. Sarvodaya combines Buddhist principles of right livelihood, right action, right understanding, and compassion and has organized citizens in one-third of that nation’s villages to dig wells, build schools, meditate, and collaborate as a form of spiritual practice. Over 650,000 people came to the gathering to hear how he envisioned the future of Sri Lanka. At this gathering he proposed a five-hundred-year peace plan, saying, “The Buddha teaches we must understand causes and conditions. It’s taken us five hundred years to create the suffering that we are in now.” Ari described the effects of four hundred years of colonialism, of five hundred years of struggle between Hindus, Muslims, and Buddhists, and of several centuries of economic disparity. He went on, “It will take us five hundred years to change these conditions.” Ariyaratane then offered solutions, proposing a plan to heal the country. The plan begins with five years of cease-fire and ten years of rebuilding roads and schools. Then it goes on for twenty-five years of programs to learn one another’s languages and cultures, and fifty years of work to right economic injustice, and to bring the islanders back together as a whole. And every hundred years there will be a grand council of elders to take stock on how the plan is going. This is a sacred intention, the long-term vision of an elder. In the same way, if we envision the fulfillment of wisdom and compassion in the United States, it becomes clear that the richest nation on earth must provide health care for its children; that the most productive nation on earth must find ways to combine trade with justice; that a creative society must find ways to grow and to protect the environment and plan sustainable development for generations ahead. A nation founded on democracy must bring enfranchisement to all citizens at home and then offer the same spirit of international cooperation and respect globally. We are all in this together.

Living in this niche therefore requires both individual and collective creativity, intensive cooperation, a tolerance for strangers and crowds, and a degree of openness and trust that is entirely unmatched among our closest primate relatives. Compared to fiercely individualistic and relentlessly competitive chimpanzees, for instance, we are like goofy, tail-wagging puppies. We are almost painfully docile, desperately in need of affection and social contact, and wildly vulnerable to exploitation. As Sarah Blaffer Hrdy, an anthropologist and primatologist, notes, it is remarkable that hundreds of people will cram themselves shoulder to shoulder into a tiny airplane, obediently fasten their seat belts, eat their packets of stale crackers, watch movies and read magazines and chat politely with their neighbors, and then file peacefully off at the other end. If you packed a similar number of chimpanzees onto a plane, what you’d end up with at the other end is a long metal tube full of blood and dismembered body parts.6 Humans are powerful in groups precisely because we are weak as individuals, pathetically eager to connect with one another, and utterly dependent on the group for survival.

The most important thing that is happening in the world right now is the emerging of the new man. Since the monkeys, man has remained the same, but a great revolution is on it's way. When monkeys became man, it created the mind. With the new man, a great revolution will bring the soul in. Man will not just be a mind, a psychological being, he will be a spiritual being. This new consciousness, this new being, is the most important thing, which is happening in the world today. But the old man will be against the emerging of the new man, the old man will be against this new consciousness. The new man is a matter of life and death, it is a question of the survival of the whole earth. It is matter of survival of consciousness, of survival of life itself. The old man has become utterly destructive. The old man is preparing for a global suicide right now. Rather than allowing the new man, the old man would rather destroy the whole earth, destroying life itself. The old destructive man is preparing right now for a third world war. The global economical and political elite and the war industrial complex in the U.S, which runs the foreign policy of the U.S, is right now promoting for a third world war. The U.S. has over thrown the democratically elected government in Ukraine in an secret operation by the CIA, the world's largest terrorist organization, and replaced it with a fascistic regime, a marionette for the U.S. The war industrial complex is now desperately trying to promote the third war by demonizing, lying and blaming Russia. We see the same aggression and lies from the U.S. that we have seen before against Iraq, Afghanistan, Libya, Syria, Venezuela and Iran. President Eisenhower warned against the war industrial complex, which he considered the largest threat to democracy. President John F. Kennedy also warned against a "secret conspiracy" against democracy. The war industrial complex consists of the international banks, oil companies, war industry, democratically elected politicians, conservative think tanks, international mainstream media and global companies, who make profits from human suffering and wars. The European governments and the mainstream media also cooperate with the war industrial complex to bring the world into disaster. But this time it will not work as the time for wars is over, and peace loving people and people who represent the new man are working against this kind of aggression.

In any case, we should expect that in due time we will be moved into our eternal destiny of creative activity with Jesus and his friends and associates in the “many mansions” of “his Father’s house.” Thus, we should not think of ourselves as destined to be celestial bureaucrats, involved eternally in celestial “administrivia.” That would be only slightly better than being caught in an everlasting church service. No, we should think of our destiny as being absorbed in a tremendously creative team effort, with unimaginably splendid leadership, on an inconceivably vast plane of activity, with ever more comprehensive cycles of productivity and enjoyment. This is the “eye hath not seen, neither ear heard” that lies before us in the prophetic vision (Isa. 64:4). This Is Shalom When Saint Augustine comes to the very end of his book The City of God, he attempts to address the question of “how the saints shall be employed when they are clothed in immortal and spiritual bodies.”15 At first he confesses that he is “at a loss to understand the nature of that employment.” But then he settles upon the word peace to describe it, and develops the idea of peace by reference to the vision of God—utilizing, as we too have done, the rich passage from 1 Corinthians 13. Thus he speaks of our “employment” then as being “the beatific vision.” The eternal blessedness of the city of God is presented as a “perpetual Sabbath.” In words so beautiful that everyone should know them by heart, he says, “There we shall rest and see, see and love, love and praise. This is what shall be in the end without end. For what other end do we propose to ourselves than to attain to the kingdom of which there is no end?” And yet, for all their beauty and goodness, these words do not seem to me to capture the blessed condition of the restoration of all things—of the kingdom come in its utter fullness. Repose, yes. But not as quiescence, passivity, eternal fixity. It is, instead, peace as wholeness, as fullness of function, as the restful but unending creativity involved in a cosmoswide, cooperative pursuit of a created order that continuously approaches but never reaches the limitless goodness and greatness of the triune personality of God, its source. This, surely, is the word of Jesus when he says, “Those who overcome will be welcomed to sit with me on my throne, as I too overcame and sat down with my Father on his throne. Those capable of hearing should listen to what the Spirit is saying to my people” (Rev. 3:21

Those who govern on behalf of the rich have an incentive to persuade us we are alone in our struggle for survival, and that any attempts to solve our problems collectively – through trade unions, protest movements or even the mutual obligations of society – are illegitimate or even immoral. The strategy of political leaders such as Thatcher and Reagan was to atomize and rule. Neoliberalism leads us to believe that relying on others is a sign of weakness, that we all are, or should be, ‘self-made’ men and women. But even the briefest glance at social outcomes shows that this cannot possibly be true. If wealth were the inevitable result of hard work and enterprise, every woman in Africa would be a millionaire. The claims that the ultra-rich make for themselves – that they are possessed of unique intelligence or creativity or drive – are examples of the ‘self-attribution fallacy’.10 This means crediting yourself with outcomes for which you were not responsible. The same applies to the belief in personal failure that assails all too many at the bottom of the economic hierarchy today. From birth, this system of belief has been drummed into our heads: by government propaganda, by the billionaire media, through our educational system, by the boastful claims of the oligarchs and entrepreneurs we’re induced to worship. The doctrine has religious, quasi-Calvinist qualities: in the Kingdom of the Invisible Hand, the deserving and the undeserving are revealed through the grace bestowed upon them by the god of money. Any policy or protest that seeks to disrupt the formation of a ‘natural order’ of rich and poor is an unwarranted stay upon the divine will of the market. In school we’re taught to compete and are rewarded accordingly, yet our great social and environmental predicaments demand the opposite – the skill we most urgently need to learn is cooperation. We are set apart, and we suffer for it. A series of scientific papers suggest that social pain is processed11 by the same neural circuits as physical pain.12 This might explain why, in many languages, it is hard to describe the impact of breaking social bonds without the terms we use to denote physical pain and injury: ‘I was stung by his words’; ‘It was a massive blow’; ‘I was cut to the quick’; ‘It broke my heart’; ‘I was mortified’. In both humans and other social mammals, social contact reduces physical pain.13 This is why we hug our children when they hurt themselves: affection is a powerful analgesic.14 Opioids relieve both physical agony and the distress of separation. Perhaps this explains the link between social isolation and drug addiction.

Know What You Believe What are your values today with regard to your work and your career? Do you believe in the values of integrity, hard work, dependability, creativity, cooperation, initiative, ambition, and getting along well with people? People who live these values in their work are vastly more successful and more highly esteemed than people who do not. What are your values with regard to your family? Do you believe in the importance of unconditional love, continuous encouragement and reinforcement, patience, forgiveness, generosity, warmth, and attentiveness? People who practice these values consistently with the important people in their lives are much happier than people who do not. What are your values with regard to money and financial success? Do you believe in the importance of honesty, industry, thrift, frugality, education, excellent performance, quality, and persistence? People who practice these values are far more successful in their financial lives than those who do not, and they achieve their financial goals far faster as well. What about your health? Do you believe in the importance of self-discipline, self-mastery, and self-control with regard to diet, exercise, and rest? Do you set high standards for health and fitness and then work every day to live up to those standards? People who practice these values live longer, healthier lives than people who do not.

The Deliverator's car has enough potential energy packed into its batteries to fire a pound of bacon into the Asteroid Belt. Unlike a bimbo box or a Burb beater, the Deliverator's car unloads that power through gaping, gleaming, polished sphincters. When the Deliverator puts the hammer down, shit happens. You want to talk contact patches? Your car's tires have tiny contact patches, talk to the asphalt in four places the size of your tongue. The Deliverator's car has big sticky tires with contact patches the size of a fat lady's thighs. The Deliverator is in touch with the road, starts like a bad day, stops on a peseta. Why is the Deliverator so equipped? Because people rely on him. He is a role model. This is America. People do whatever the fuck they feel like doing, you got a problem with that? Because they have a right to. And because they have guns and no one can fucking stop them. As a result, this country has one of the worst economies in the world. When it gets down to it -- talking trade balances here -- once we've brain-drained all our technology into other countries, once things have evened out, they're making cars in Bolivia and microwave ovens in Tadzhikistan and selling them here -- once our edge in natural resources has been made irrelevant by giant Hong Kong ships and dirigibles that can ship North Dakota all the way to New Zealand for a nickel -- once the Invisible Hand has taken all those historical inequities and smeared them out into a broad global layer of what a Pakistani brickmaker would consider to be prosperity -- y'know what? There's only four things we do better than anyone else: * music * movies * microcode (software) * high-speed pizza delivery The Deliverator used to make software. Still does, sometimes. But if life were a mellow elementary school run by well-meaning education Ph.D.s, the Deliverator's report card would say: "Hiro is so bright and creative but needs to work harder on his cooperation skills." So now he has this other job. No brightness or creativity involved -- but no cooperation either. Just a single principle: The Deliverator stands tall, your pie in thirty minutes or you can have it free, shoot the driver, take his car, file a class-action suit. The Deliverator has been working this job for six months, a rich and lengthy tenure by his standards, and has never delivered a pizza in more than twenty-one minutes.

her that when he had first raised the idea, I hadn’t known he was sick. Almost nobody knew, she said. He had called me right before he was going to be operated on for cancer, and he was still keeping it a secret, she explained. I decided then to write this book. Jobs surprised me by readily acknowledging that he would have no control over it or even the right to see it in advance. “It’s your book,” he said. “I won’t even read it.” But later that fall he seemed to have second thoughts about cooperating and, though I didn’t know it, was hit by another round of cancer complications. He stopped returning my calls, and I put the project aside for a while. Then, unexpectedly, he phoned me late on the afternoon of New Year’s Eve 2009. He was at home in Palo Alto with only his sister, the writer Mona Simpson. His wife and their three children had taken a quick trip to go skiing, but he was not healthy enough to join them. He was in a reflective mood, and we talked for more than an hour. He began by recalling that he had wanted to build a frequency counter when he was twelve, and he was able to look up Bill Hewlett, the founder of HP, in the phone book and call him to get parts. Jobs said that the past twelve years of his life, since his return to Apple, had been his most productive in terms of creating new products. But his more important goal, he said, was to do what Hewlett and his friend David Packard had done, which was create a company that was so imbued with innovative creativity that it would outlive them. “I always thought of myself as a humanities person as a kid, but I liked electronics,” he said. “Then I read something that one of my heroes, Edwin Land of Polaroid, said about the importance of people who could stand at the intersection of humanities and sciences, and I decided that’s what I wanted to do.” It was as if he were suggesting themes for his biography (and in this instance, at least, the theme turned out to be valid). The creativity that can occur when a feel for both the humanities and the sciences combine in one strong personality was the topic that most interested me in my biographies of Franklin and Einstein, and I believe that it will be a key to creating innovative economies in the twenty-first century. I asked Jobs why he wanted me to be the one to write his biography. “I think you’re good at getting people to talk,” he replied. That was an unexpected answer. I knew that I would have to interview scores of people he had fired, abused, abandoned, or otherwise infuriated, and I feared he would not be comfortable with my getting them to talk. And indeed he did turn out to be skittish when word trickled back to him of people that I was interviewing. But after a couple of months,

the elected leader of the nation should be a creative leader, who walks the path of pursuing developmental politics, adopting cooperation and collaboration as the key to operational procedure and using the core competence of all parties—irrespective of party affiliations—as well as other able and creative minds from any discipline to realize the vision of an economically developed nation.

The verdict of history seems to be that free-market capitalism is the globally optimal way to cooperate for economic efficiency; perhaps, in a similar way, the reputation-game gift culture is the globally optimal way to cooperate for generating (and checking!) high-quality creative work.

But in terms of what they need to flourish in whatever society is round the corner, the following are the top ten things the OECD say children will need to be able to do:   1    Solve complex problems.   2    Think critically.   3    Think creatively.   4    Manage people.   5    Co-operate with others.   6    Demonstrate emotional intelligence.   7    Be confident in judgement and decision-making.   8    Be service orientated.   9    Be skilled in negotiation. 10    Show cognitive flexibility. To repeat, learning information is no longer enough – you can Google it. What you have to be able to do is to make use of knowledge – and you have to want to.

...what makes war creative is not how many people are killed. What matters is the effect on cultural evolution. War is an evolutionary force of creation only when it results in some cultural traits outcompeting others.

It’s clear that we need food and water to survive. What may not be so clear is that we also need information to live: to understand and adapt to our environment; to maintain relationships and cooperate with others; and to make wise decisions that further our interests.

The lion is often a symbol of the “ravening beast.” But what about him? Unless he has been very much warped by contact with humans, he has a number of the qualities I have been describing. To be sure, he kills when he is hungry, but he does not go on a wild rampage of killing, nor does he overfeed himself. He keeps his handsome figure better than some of us. He is helpless and dependent in his puppyhood, but he moves from that to independence. He does not cling to dependence. He is selfish and self-centered in infancy, but in adulthood he shows a reasonable degree of cooperativeness, and feeds, cares for, and protects his young. He satisfies his sexual desires, but this does not mean that he goes on wild and lustful orgies. His various tendencies and urges have a harmony within him. He is, in some basic sense, a constructive and trustworthy member of the species felis leo. And what I am trying to suggest is that when one is truly and deeply a unique member of the human species, this is not something which should excite horror. It means instead that one lives fully and openly the complex process of being one of the most widely sensitive, responsive, and creative creatures on this planet.

These examples (and many more besides) cut to the heart of an inherent contradiction to the narrative of creative work: it often extols collaborative, ‘agile’, collective and co-operative working practices, but only rewards insular, atomized, self-interested and individualized work.

She smiled sweetly at everyone and always acted like a total cooperator—but then she shaped her own world exactly to her liking while nobody was looking.

The humanitarians are drawn to reasons such as the following. Liberty allows peaceful human cooperation. It inspires the creative service of others. It keeps violence at bay. It allows for capital formation and prosperity. It protects human rights of all against invasion. It allows human associations of all sorts to flourish on their own terms. It socializes people with rewards toward getting along rather than tearing each other apart, and leads to a world in which people are valued as ends in themselves rather than fodder in the central plan.

The term ‘utopian socialism’ was used by Marx and Engels as a way of dismissing a large number of their rivals, and denigrating their ideas in comparison with their own ‘scientific socialism’. Despite this, it does describe one strain of socialism in the early nineteenth century. Unlike the Communists, the utopians were generally not workers and initially did not have a close connection to working-class movements. They were also considerably less interested in seizing the central state. Instead, they focused their efforts on fashioning small, experimental communities, and presented a vision of the ideal society that was more appealing to many than the Spartan egalitarianism of the Babouvists. And rather than enforcing Weitling’s Christian morality, they sought to challenge what they saw as the oppressive doctrine of original sin on which Christianity was founded. Mankind, they argued, was naturally altruistic and cooperative, and right-minded education would permit these qualities to predominate. They were particularly hostile to what they saw as the grim work ethic of the new industrial capitalism, which was so closely associated with Christian, and particularly Protestant, ideas of the time. The factory system and the division of labour transformed men into machines and life into joyless drudgery. Society had to be organized so that everybody in the community could be creative and develop their individuality. Their vision was therefore Romantic in spirit. Though unlike the Jacobins, whose Romanticism was one of the self-sacrificing heroism of the soldier, theirs extolled the self-expression and self-realization of the artist.

When you yield internally, when you surrender, a new dimension of consciousness opens up. If action is possible or necessary, your action will be in alignment with the whole and supported by creative intelligence, the unconditioned consciousness which in a state of inner openness you become one with. Circumstances and people then become helpful, cooperative. Coincidences happen. If no action is possible, you rest in the peace and inner stillness that comes with surrender. You rest in God.

Free-flowing thoughts can be our greatest asset when we are in a creative mode, but when an unruly mental process limits our awareness, the mind becomes an oppressor.

List of Human Needs* Subsistence Physical sustenance Air, Food, Water Shelter Health, Medicine Physical Safety Rest /Sleep Movement Security Consistency Stability Order/Structure Safety (emotional) Trust Freedom Autonomy Choice Ease Independence Power Space Spontaneity Leisure/Relaxation Adventure Humor Joy Play Pleasure Connection Affection Appreciation Attention Companionship Harmony Intimacy Love Sexual Expression Support Tenderness Warmth Touch To Matter Acceptance Care Compassion Consideration Empathy Kindness Mutual Recognition Respect To be seen or heard To be understood To be trusted Community Belonging Celebration Cooperation Equality Inclusion Mutuality Participation Self-expression Sharing Meaning Sense of Self Authenticity Competence Confidence Creativity Dignity Growth Healing Honesty Integrity Self-acceptance Self-care Self-connection Self-knowledge Self-realization Understanding Awareness Clarity Discovery Learning Making sense of life Meaning Aliveness Challenge Contribution Creativity Effectiveness Exploration Integration Purpose Transcendence Beauty Communion Faith Hope Inspiration Mourning Peace (inner) Presence

There are many connections between anarchist theory and gift exchange as an economy – both assume that man is generous, or at least cooperative, ‘in nature’; both shun centralized power; both are best fitted to small groups and loose federations; both rely on contracts of the heart over codified contract, and so on. But,

This much needed transformation will have to acknowledge the city as a living organism in constant mutation, a highly complex network involving a vast number of variables. It will have to conceive the city as an open space bursting with overlap and spontaneity, where the natural conditions for creativity, recreation, and cooperation can easily prosper. This will only happen if we stop imposing artificial barriers on our spaces and truly embrace the diverse social nature of man.

capital expenditures required in Clean Technology are so incredibly high,” says Pritzker, “that I didn’t feel that I could do anything to make an impact, so I became interested in digital media, and established General Assembly in January 2010, along with Jake Schwartz, Brad Hargreaves and Matthew Brimer.” In less than two years GA had to double its space. In June 2012, they opened a second office in a nearby building. Since then, GA’s courses been attended by 15,000 students, the school has 70 full-time employees in New York, and it has begun to export its formula abroad—first to London and Berlin—with the ambitious goal of creating a global network of campuses “for technology, business and design.” In each location, Pritzker and his associates seek cooperation from the municipal administration, “because the projects need to be understood and supported also by the local authorities in a public-private partnership.” In fact, the New York launch was awarded a $200,000 grant from Mayor Bloomberg. “The humanistic education that we get in our universities teaches people to think critically and creatively, but it does not provide the skills to thrive in the work force in the 21st century,” continues Pritzker. “It’s also true that the college experience is valuable. The majority of your learning does not happen in the classroom. It happens in your dorm room or at dinner with friends. Even geniuses such as Mark Zuckerberg or Bill Gates, who both left Harvard to start their companies, came up with their ideas and met their co-founders in college.” Just as a college campus, GA has classrooms, whiteboard walls, a library, open spaces for casual meetings and discussions, bicycle parking, and lockers for personal belongings. But the emphasis is on “learning by doing” and gaining knowledge from those who are already working. Lectures can run the gamut from a single evening to a 16-week course, on subjects covering every conceivable matter relevant to technology startups— from how to create a web site to how to draw a logo, from seeking funding to hiring employees. But adjacent to the lecture halls, there is an area that hosts about 30 active startups in their infancy. “This is the core of our community,” says Pritzker, showing the open space that houses the startups. “Statistically, not all of these companies are going to do well. I do believe, though, that all these people will. The cost of building technology is dropping so low that people can actually afford to take the risk to learn by doing something that, in our minds, is a much more effective way to learn than anything else. It’s entrepreneurs who are in the field, learning by doing, putting journey before destination.” “Studying and working side by side is important, because from the interaction among people and the exchange of ideas, even informal, you learn, and other ideas are born,” Pritzker emphasizes: “The Internet has not rendered in-person meetings obsolete and useless. We chose these offices just to be easily accessible by all—close to Union Square where almost every subway line stops—in particular those coming from Brooklyn, where many of our students live.

My answer to Bucky’s challenge to “Build a new model” came to me in the form of a slightly tongue-in-cheek metaphor: “If you want to create a new culture, throw a better party!” It seemed to me that our current way of being together is rooted in joyless competition and mechanistic separation, which is not our true nature. What’s needed is a more convivial, cooperative, creative, and compassionate way to organize ourselves on planet Earth. The metaphor of a “Better Party” speaks

A different way is to cooperate fully, humbly, and joyfully with inspiration.

The author seeks repeatedly to impress others with his erudite and aristocratic attitude and elegant appearance. He has tried, so far, to manipulate and dominate us by means of creative and pleasing language and subtle voice expression. During our assessment so far he has not shown signs of nervousness, guilt or shame. He feigns a co-operative attitude. His attitude is directed towards self-preservation and independence, manipulation and deceptive information. He has so far demonstrated a disturbed self-image, which is characterised by incapacity to differentiate between self and other people and a lack of reality resting.

Auren Uris, a highly respected researcher and writer in the fields of human resources and management, supports the importance of small teams. He writes, “There is growing evidence that the most creative problemsolving or decisionmaking will occur in small, odd-numbered groups (5, 7, 9).” He advises, “If you want originality and creative contributions, . . . keep the group small. Five people is the number many researchers suggest for optimum efficiency, freedom of exchange and cooperation.”[5]

The trick to creativity, if there is a single useful thing to say about it, is to identify your own peculiar talent and then to settle down to work with it for a good long time. Everyone has an aptitude for something. The trick is to recognize it, to honor it, to work with it. This is where creativity starts.”  - Denise Shekerjian

How to Quiet Your Mind: Relax and Silence the Voice of Your Mind, Today! - A Beginner's Guide - Marc Allen Is an inner dialog always going on inside you, preventing you from getting things done, making clear decisions, and concentrating on tasks? How many times have you been faced with some task or resolved to learn some new creative skill only to set it aside for some menial activity with no deadline or value? At the end of the day, have you ever asked yourself, “Why did I do that? Why did I waste so much time?” Are you looking to stop this? In this book, you will learn about techniques to quiet this inner voice, relax, focus on the here and now, and get your mind to cooperate with what YOU want. You’ll learn very, very easy techniques that you can use starting today to quiet your inner dialogue and to relieve stress and increase focus, techniques that can improve your intellectual and creative capacities, exercises that will help you in every aspect of your outward life, and more.

Living beings wide and far are creatively enticed into the idea of living only on the substance of leafy greenery by alluring allegations that seem to make apparent sense. Some want to avoid the dying aspect of life and prolong the bodily functions of their organs within their potential corpses over time and reduce the waste products given off by our walking structures to lessen worldly contamination. Others want to avoid consuming Earth’s usual containing features from being overly exhumed, or because we have never not lovingly smothered Earth’s natural oxygen sucking creatures, and so we do not consume the things that are taking nutrients from us so that we can preserve them instead, because we find it morally dissatisfying.

What you see is what you get. The island is imaginative enough. Creativity don’t need to be wasted on naming things.

It is my belief that structured formal schooling crushes the creativity in our young people. They need to be given time, space and materials to use their imaginations to develop creatively.

Creative good is the divine energy and love flowing through human history, healing what no longer serves human wellbeing, binding humanity together, transforming what is tired, luring creation toward deeper expressions of cooperative existence.

Like a biochemist studying a colony of bacteria under the microscope, you minutely examine your every thought, feeling, and action. Probing, futile questions like “What do other people think of me?”, “How do I look?”, and “Maybe I shouldn’t have said that?” are your constant nagging companions, for you are unable to realize that other people do not spend as much time and energy analyzing you as you think. You may seem unsocial, yet your greatest desire is to be liked and accepted. You may be shy and quiet, you are often moody and unhappy, and you prefer solitude or at most the company of one person to a crowd. You have an aptitude for creative work and are uncomfortable engaging in activities that require cooperation with other people. You may even be a genius, or eventually turn into one. An introvert

A real education will not teach you to compete; it will teach you to cooperate. It will not teach you to fight and come first. It will teach you to be creative, to be loving, to be blissful, without comparing yourself to others. It will not teach you that you can be happy only when you are the first—that is sheer nonsense. You can’t be happy just by being first, and in trying to be first you go through such misery that by the time you become the first you are habituated to misery.

As both Herschel and Whewell would remark in their writings on science, the scientific process is inevitably a social one. Discoveries are not made in a vacuum, but in the midst of whirling currents of politics, rivalry, competition, cooperation, and the hunger for knowledge and power. And the scientist does not work in isolation. Geniuses there may be, but even these require the interplay of other creative minds in order to discover, create, invent, innovate.

She smiled sweetly at everyone and always acted like a total cooperator - but then she shaped her own world exactly to her liking while nobody was looking.

By eliminating justification, you recognize that all the energy you were spending comes back in the form of creativity, innovation, and cooperation.

From a search of the sacred text itself, using a computerized King James Bible, available in Christian bookstores, we discover that the following words do not appear in the Bible: cooperate; cooperation; moral; traditional values; rational; rights; morals; independence; congress; compromise; progress; republic; republican; democrat; democracy; insight; morality; jury; vote; test; due process; consequences; coincidence; parliament; majority; minority; constitution; achievement; aspire; human; invention; explore; discovery; humanity; humanism; university; universe; homosexual; fairness; harmony; treaty; logic; sexuality; abort; abortion; fetus; poet; poetry; artist; creativity. [Editor’s note: As a matter of fact, the word ‘brain’ also is not to be found there either!] If the Bible is the foundation of morality and our way of life, we are in serious trouble indeed. If the ARCW is lost, we will have no need for those omitted words.

Technology should amplify the best of us, open new pathways for creativity and cooperation, work with the human grain of our lives and most precious relationships. It should make us happier and healthier, the ultimate complement to human endeavor and life well lived—but always on our terms, democratically decided, publicly debated, with benefits widely distributed.

When 3 minds meet and cooperate: the concrete mind of the scientists, the creative imagination of the artists, and the guiding principles of the philosophers, the future world will be a super-world!

Negotiation is not a test of strength but a practice in patience and understanding." "The power of negotiation lies not in persuasion, but in building genuine trust between parties." "In negotiation, flexibility isn't a weakness; it's the key to finding solutions that work for everyone." "Every negotiation is a chance to transform conflict into cooperation through open dialogue and creative thinking." "Successful negotiation begins when both sides are willing to listen more than they speak." "A good negotiator sees beyond immediate gains, aiming to forge relationships that stand the test of time." "Negotiation is about finding the balance between what you want and what you are willing to give." "The best negotiations leave no winners or losers, only partners moving forward together." "To negotiate well, one must master the art of asking the right questions and understanding the unspoken answers." "True negotiation is navigating differences to discover common ground where everyone can thrive.

but his work and himself both form part of the universe, and he cannot transcend the universe. All his efforts and desires reach out to that ideal creative archetype in whose unapproachable image he feels himself to be made, which can make a universe filled with free, conscious and co-operative wills; a part of his own personality and yet existing independently within the mind of the maker.

I’d never be writing as I am and as much as I am without Ted’s understanding and cooperation,” she was expressing gratitude for what was in 1961—six years before abortion was legalized in Britain—a progressive marriage. Plath declined to add that Hughes probably wouldn’t be writing “as much” without her “cooperation,” for she brought a professional know-how to the creative marriage.

THE “HAVE’S” AND THE “BE’S” One way to determine which circle our concern is in is to distinguish between the have’s and the be’s. The Circle of Concern is filled with the have’s: “I’ll be happy when I have my house paid off.” “If only I had a boss who wasn’t such a dictator…” “If only I had a more patient husband…” “If I had more obedient kids…” “If I had my degree…” “If I could just have more time to myself…” The Circle of Influence is filled with the be’s—I can be more patient, be wise, be loving. It’s the character focus. Anytime we think the problem is “out there,” that thought is the problem. We empower what’s out there to control us. The change paradigm is “outside-in”—what’s out there has to change before we can change. The proactive approach is to change from the inside-out: to be different, and by being different, to effect positive change in what’s out there—I can be more resourceful, I can be more diligent, I can be more creative, I can be more cooperative.

The Cristo Rey Columbus High School is part of what is now a twenty-eight-school network that was founded in Chicago by Jesuit priest John P. Foley in 1995. The schools are strategically located in cities with a needy urban population, a supportive local Catholic diocese, and cooperative, deep-pocketed businesses. Columbus, as an energetic, creative, and generous city, fit the bill perfectly.

For far too long we have been generating myths. As a result, we’ve been mostly asking the wrong questions: are festive rituals expressions of authority, or vehicles for social creativity? Are they reactionary or progressive? Were our earliest ancestors simple and egalitarian, or complex and stratified? Is human nature innocent or corrupt? Are we, as a species, inherently co-operative or competitive, kind or selfish, good or evil? Perhaps all these questions blind us to what really makes us human in the first place, which is our capacity – as moral and social beings – to negotiate between such alternatives.

To be immersed in creative action, to be constantly making something beautiful - this was what it meant to live a good life. Destruction of life was the end of beauty and the unmaking of things threatened all that was good.

Cooperative proxy gift-giving. Warmth, softens what is hard.