Cooperation And Development Quotes

There is immense power when a group of people with similar interests gets together to work toward the same goals.

In a higher phase of communist society, after the enslaving subordination of the individual to the division of labor, and therewith also the antithesis between mental and physical labor, has vanished; after labor has become not only a means of life but life's prime want; after the productive forces have also increased with the all-around development of the individual, and all the springs of co-operative wealth flow more abundantly—only then can the narrow horizon of bourgeois right be crossed in its entirety and society inscribe on its banners: From each according to his ability, to each according to his needs!

On the one hand, our entire species survived because we stuck together and cooperated, but on the other hand we developed because the strongest individuals always thrived at the expense of the weak. So we always end up arguing about where the boundaries should be drawn. How selfish are we allowed to be? How much are we obliged to care about each other?

The most widely accepted measure for calculating income inequality is a century-old formula called the Gini coefficient. It's a gold standard for economists around the globe, along with the World bank, the CIA, and the Paris-based Organization for Economic Cooperation and Development. What it reveals is startling. Today the United States has the most unequal society of all developed nations. America’s level of inequality is comparable to that of Russia, China, Argentina, and the war-torn Democratic Republic of the Congo.

In The Descent of Man he gave some powerful pages to illustrate its proper, wide sense. He pointed out how, in numberless animal societies, the struggle between separate individuals for the means of existence disappears, how struggle is replaced by co-operation, and how that substitution results in the development of intellectual and moral faculties which secure to the species the best conditions for survival.

Remember that there exists a certain malevolence about the formation of any social order. It is the struggle for existence by an artificial entity. Despotism and slavery hover at the edges. Many injuries occur and, thus, the need for laws. The law develops its own power structure, creating more wounds and new injustices. Such trauma can be healed by cooperation, not by confrontation. The summons to cooperate identifies the healer.

You can’t make another person treat you with respect, but you can treat yourself with respect. Walking away is treating yourself with respect—and

It takes at least 100 human generations for agricultural societies to develop into states,

What does it mean to be truly educated? I think I can do no better about answering the question of what it means to be truly educated than to go back to some of the classic views on the subject. For example the views expressed by the founder of the modern higher education system, Wilhelm von Humboldt, leading humanist, a figure of the enlightenment who wrote extensively on education and human development and argued, I think, kind of very plausibly, that the core principle and requirement of a fulfilled human being is the ability to inquire and create constructively independently without external controls. To move to a modern counterpart, a leading physicist who talked right here [at MIT], used to tell his classes it's not important what we cover in the class, it's important what you discover. To be truly educated from this point of view means to be in a position to inquire and to create on the basis of the resources available to you which you've come to appreciate and comprehend. To know where to look, to know how to formulate serious questions, to question a standard doctrine if that's appropriate, to find your own way, to shape the questions that are worth pursuing, and to develop the path to pursue them. That means knowing, understanding many things but also, much more important than what you have stored in your mind, to know where to look, how to look, how to question, how to challenge, how to proceed independently, to deal with the challenges that the world presents to you and that you develop in the course of your self education and inquiry and investigations, in cooperation and solidarity with others. That's what an educational system should cultivate from kindergarten to graduate school, and in the best cases sometimes does, and that leads to people who are, at least by my standards, well educated.

Versatility is one of the few human traits which are universally intolerable. You may be good at Greek and good at painting and be popular. You may be good at Greek and good at sport, and be wildly popular. But try all three and you’re a mountebank. Nothing arouses suspicion quicker than genuine, all-round proficiency.” Kate thought. “It needs an extra gift for human relationships, of course; but that can be developed. It’s got to be, because stultified talent is surely the ultimate crime against mankind. Tell your paragons to develop it: with all those gifts it’s only right they should have one hurdle to cross.” “But that kind of thing needs co-operation from the other side,” said Lymond pleasantly. “No. Like Paris, they have three choices.” And he struck a gently derisive chord between each. “To be accomplished but ingratiating. To be accomplished but resented. Or to hide behind the more outré of their pursuits and be considered erratic but harmless.

Like the Founders, the Conservative also recognizes in society a harmony of interests, as Adam Smith put it, and rules of cooperation that have developed through generations of human experience and collective reasoning that promote the betterment of the individual and society. This is characterized as ordered liberty, the social contract, or the civil society.

T[he rules of writing] require that the episodes in a tale shall be necessary parts of the tale, and shall help to develop it.

Master Mind," meaning a mind that is developed through the harmonious co-operation of two or more people who ally themselves for the purpose of accomplishing any given task.

Tell me something. Do you believe in God?' Snow darted an apprehensive glance in my direction. 'What? Who still believes nowadays?' 'It isn't that simple. I don't mean the traditional God of Earth religion. I'm no expert in the history of religions, and perhaps this is nothing new--do you happen to know if there was ever a belief in an...imperfect God?' 'What do you mean by imperfect?' Snow frowned. 'In a way all the gods of the old religions were imperfect, considered that their attributes were amplified human ones. The God of the Old Testament, for instance, required humble submission and sacrifices, and and was jealous of other gods. The Greek gods had fits of sulks and family quarrels, and they were just as imperfect as mortals...' 'No,' I interrupted. 'I'm not thinking of a god whose imperfection arises out of the candor of his human creators, but one whose imperfection represents his essential characteristic: a god limited in his omniscience and power, fallible, incapable of foreseeing the consequences of his acts, and creating things that lead to horror. He is a...sick god, whose ambitions exceed his powers and who does not realize it at first. A god who has created clocks, but not the time they measure. He has created systems or mechanisms that serves specific ends but have now overstepped and betrayed them. And he has created eternity, which was to have measured his power, and which measures his unending defeat.' Snow hesitated, but his attitude no longer showed any of the wary reserve of recent weeks: 'There was Manicheanism...' 'Nothing at all to do with the principles of Good and Evil,' I broke in immediately. 'This god has no existence outside of matter. He would like to free himself from matter, but he cannot...' Snow pondered for a while: 'I don't know of any religion that answers your description. That kind of religion has never been...necessary. If i understand you, and I'm afraid I do, what you have in mind is an evolving god, who develops in the course of time, grows, and keeps increasing in power while remaining aware of his powerlessness. For your god, the divine condition is a situation without a goal. And understanding that, he despairs. But isn't this despairing god of yours mankind, Kelvin? Is it man you are talking about, and that is a fallacy, not just philosophically but also mystically speaking.' I kept on: 'No, it's nothing to do with man. man may correspond to my provisional definition from some point of view, but that is because the definition has a lot of gaps. Man does not create gods, in spite of appearances. The times, the age, impose them on him. Man can serve is age or rebel against it, but the target of his cooperation or rebellion comes to him from outside. If there was only a since human being in existence, he would apparently be able to attempt the experiment of creating his own goals in complete freedom--apparently, because a man not brought up among other human beings cannot become a man. And the being--the being I have in mind--cannot exist in the plural, you see? ...Perhaps he has already been born somewhere, in some corner of the galaxy, and soon he will have some childish enthusiasm that will set him putting out one star and lighting another. We will notice him after a while...' 'We already have,' Snow said sarcastically. 'Novas and supernovas. According to you they are candles on his altar.' 'If you're going to take what I say literally...' ...Snow asked abruptly: 'What gave you this idea of an imperfect god?' 'I don't know. It seems quite feasible to me. That is the only god I could imagine believing in, a god whose passion is not a redemption, who saves nothing, fulfills no purpose--a god who simply is.

This is a key to understanding our history and psychology. Genus Homo’s position in the food chain was, until quite recently, solidly in the middle. For millions of years, humans hunted smaller creatures and gathered what they could, all the while being hunted by larger predators. It was only 400,000 years ago that several species of man began to hunt large game on a regular basis, and only in the last 100,000 years – with the rise of Homo sapiens – that man jumped to the top of the food chain. That spectacular leap from the middle to the top had enormous consequences. Other animals at the top of the pyramid, such as lions and sharks, evolved into that position very gradually, over millions of years. This enabled the ecosystem to develop checks and balances that prevent lions and sharks from wreaking too much havoc. As lions became deadlier, so gazelles evolved to run faster, hyenas to cooperate better, and rhinoceroses to be more bad-tempered. In contrast, humankind ascended to the top so quickly that the ecosystem was not given time to adjust. Moreover, humans themselves failed to adjust. Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

In some cases, they are already doing so. Influenced by a coalition of community groups, the New York City Council passed a historic budget in the summer of 2014 that created a $1.2 million fund for the growth of worker-owned cooperatives. Richmond, California has hired a cooperative developer and is launching a loan fund; Cleveland, Ohio has been actively involved in starting a network of cooperatives, as we’ll see in the next chapter; and Jackson, Mississippi elected a mayor (Chokwe Lumumba) in 2013 on a platform that included the use of public spending to promote co-ops. On the federal level, progressive politicians like Bernie Sanders are working to get the government more involved in supporting employee ownership.130

Conjugation of the irregular verb “to design”: I create, You interfere, He gets in the way. We cooperate, You obstruct, They conspire.

Leaders don’t give excessive vocal orders. They humbly involve people and together cooperate with them to make a change happen.

Reliable information about who could be trusted meant that small bands could expand into larger bands, and Sapiens could develop tighter and more sophisticated types of cooperation.

In theory, say you did have thousands of people—no, thousands of systems—enraged at a hypothetical Galactic Empire in a faraway galaxy. But they’re all upset over local matters, over particular grievances, and they never get together on anything. So they get no strength in numbers, no strategic advantages from cooperation. They’re easy to divide and conquer. And worst of all, no common spirit ever develops.

Thousands of years ago tribes of human beings suffered great privations in the struggle to survive. In this struggle it was important not only to be able to handle a club, but also to possess the ability to think reasonably, to take care of the knowledge and experience garnered by the tribe, and to develop the links that would provide cooperation with other tribes. Today the entire human race is faced with a similar test. In infinite space many civilizations are bound to exist, among them civilizations that are also wiser and more "successful" than ours. I support the cosmological hypothesis which states that the development of the universe is repeated in its basic features an infinite number of times. In accordance with this, other civilizations, including more "successful" ones, should exist an infinite number of times on the "preceding" and the "following" pages of the Book of the Universe. Yet this should not minimize our sacred endeavors in this world of ours, where, like faint glimmers of light in the dark, we have emerged for a moment from the nothingness of dark unconsciousness of material existence. We must make good the demands of reason and create a life worthy of ourselves and of the goals we only dimly perceive.

Game developers know better than anyone else how to inspire extreme effort and reward hard work. They know how to facilitate cooperation and collaboration at previously unimaginable scales. And they are continuously innovating new ways to motivate players to stick with harder challenges, for longer, and in much bigger groups. These crucial twenty-first-century skills can help all of us find new ways to make a deep and lasting impact on the world around us.

Children do not develop responsibility when parents and teachers are too strict and controlling, nor do they develop responsibility when parents and teachers are permissive. Children learn responsibility when they have opportunities to learn valuable social and life skills for good character in an atmosphere of kindness, firmness, dignity, and respect.

The fundamental goal of education, writes Dewey, ”is the development of a spirit of social co-operation and community life....“ The goal is to foster the child’s ”social capacity“—by, among other things, ”saturating him with the spirit of service....“21

I borrowed strength from my position and authority and forced her to do what I wanted her to do. But borrowing strength builds weakness. It builds weakness in the borrower because it reinforces dependence on external factors to get things done. It builds weakness in the person forced to acquiesce, stunting the development of independent reasoning, growth, and internal discipline. And finally, it builds weakness in the relationship. Fear replaces cooperation, and both people involved become more arbitrary and defensive.

It builds weakness in the person forced to acquiesce, stunting the development of independent reasoning, growth, and internal discipline. And finally, it builds weakness in the relationship. Fear replaces cooperation, and both people involved become more arbitrary and defensive.

First, strive for a solid foundation of trust, loyalty, respect, and security. Your spouse is your closest relative and is entitled to depend on you as a committed ally, supporter, and champion.   Second, cultivate the tender, loving part of your relationship: sensitivity, consideration, understanding, and demonstrations of affection and caring. Regard each other as confidante, companion, and friend.   Third, strengthen the partnership. Develop a sense of cooperation, consideration, and compromise. Sharpen your communication skills so that you can more easily make decisions about practical issues, such as division of work, preparing and implementing a family budget, and planning leisure-time activities.

It is a tragedy, at rate at which EBOLA VIRUS is spreading in West Africa. It is a fatal disease in the history of the world. Intensive education (formal and informal approaches) of the citizens of African can help prevent the spread. International cooperation is urgently needed to combat the EBOLA virus.

Jack Zenger and Joseph Folkman, who run a leadership consultancy, analyzed 3,492 participants in a manager development program and found that the most effective listeners do four things: 1. They interact in ways that make the other person feel safe and supported 2. They take a helping, cooperative stance 3. They occasionally ask questions that gently and constructively challenge old assumptions 4. They make occasional suggestions to open up alternative paths

When parents continue to dress their children after the age of three, they are robbing them of developing a sense of responsibility, self-sufficiency, and self-confidence. They are less likely to develop the belief that they are capable. Instead they feel a sense of belonging when others do things for them.

The assumptions are evident: nature is unproductive; organic agriculture based on nature’s cycles of renewability spells poverty; women and tribal and peasant societies embedded in nature are similarly unproductive, not because it has been demonstrated that in cooperation they produce less goods and services for needs, but because it is assumed that ‘production’ takes place only when mediated by technologies for commodity production, even when such technologies destroy

Women [are] dwarfed not developed by competition. . . . What men did not want to do, they said was women’s sphere. If a woman is natural[,] a man does not want her. This makes of woman a liar and a pretender. A woman is an actress who plays to an audience of men. They know what will be applauded and what will be hissed.

Other animals at the top of the pyramid, such as lions and sharks, evolved into that position very gradually, over millions of years. This enabled the ecosystem to develop checks and balances that prevent lions and sharks from wreaking too much havoc. As lions became deadlier, so gazelles evolved to run faster, hyenas to cooperate better, and rhinoceroses to be more bad-tempered. In contrast, humankind ascended to the top so quickly that the ecosystem was not given time to adjust.

But such is the nature of man that as soon as you begin to force him to do a thing, from that moment he begins to seek ways by which he can avoid doing the thing you are trying to force upon him. A man with malaria parasites in his blood is a danger to his companions. To kill all the parasites, he was then required to continue doses of quinine a week or ten days after his fever. When the convalescing men were given their daily dose of quinine they would manage to throw their tablets out of the dispensary window. The old turkey-gobbler pet of the hospital gobbled up all the tablets he could find. He became so dissipated he finally developed a species of blindness caused by too much quinine. I cannot vouch for this, but I was often twitted with this story as an illustration of how the men were treating prophylactic quinine.

Hare and Tomasello think that the social behavior of chimps is constrained by their temperament, and the human temperament is necessary for more complex forms of social cognition. In order to develop the level of cooperation that is necessary for humans to live in large social groups, humans had to become less aggressive and less competitive.

There are four independent brain circuits that influence our lasting well-being, Davidson explained. The first is “our ability to maintain positive states.” It makes sense that the ability to maintain positive states or positive emotions would directly impact one’s ability to experience happiness. These two great spiritual leaders were saying that the fastest way to this state is to start with love and compassion. The second circuit is responsible for “our ability to recover from negative states.” What was most fascinating to me was that these circuits were totally independent. One could be good at maintaining positive states but easily fall into an abyss of a negative state from which one had a hard time recovering. That explained a lot in my life. The third circuit, also independent but essential to the others, is “our ability to focus and avoid mind-wandering.” This of course was the circuit that so much of meditation exists to develop. Whether it was focusing on one’s breath, or a mantra, or the analytic meditation that the Dalai Lama did each morning, this ability to focus one’s attention was fundamental. The fourth and final circuit is “our ability to be generous.” That was amazing to me: that we had an entire brain circuit, one of four, devoted to generosity. It is no wonder that our brains feel so good when we help others or are helped by others, or even witness others being helped, which Ekman had described as the elevation that is one dimension of joy. There was strong and compelling research that we come factory equipped for cooperation, compassion, and generosity.

When we understand the mechanism of life then we can cooperate with it and live an abundant life.

Training and Development is an never ending process

Communism must be distinguished clearly from socialism, the former being based on a community of goods, an absence of individual property, the latter meaning, in the first place a co-operation of individual with individual, of worker with worker, and a recognition of human individuality in every one. socialism is Aryan (Owen, Carlyle, Ruskin, Fichte). Communism is Jewish (Marx). Modern social democracy has moved far apart from the earlier socialism, precisely because Jews have taken so large a share in developing it. In spite of the associative element in it, the Marxian doctrine does not lead in any way towards the State as a union of all the separate individual aims, as the higher unit combining the purposes of the lower units.

A wealthy CEO could justify his or her advantages to a lower paid worker on a factory floor as: "I am not worthier then you nor morally deserving of the privileged position I hold. My generous compensation package is simply an incentive necessary to induce me and others like me, to develop our talents for the benefit of all. It is not your fault that you lack the talent society needs, nor is it my doing that I have such talents in abundance. This is why some of my income is taxed away to help people like you. I do not morally deserve my superior pay and position, but I am entitled to them under fair rules of social cooperation, and remember, you and I would have agreed to these rules had we thought about the matter before we knew who would land on top and whom at the bottom. So please do not resent me, my privileges make you better off than you would otherwise be, the inequality you find galling is for your own good.

It is interesting to note that two people with these opposing philosophies often get married. One has a tendency to be just a little too lenient. The other has a tendency to be just a little too strict. Then the lenient parent thinks he or she needs to be just a little more lenient to make up for the mean old strict parent. The strict parent thinks he or she needs to be just a little more strict to make up for the wishy-washy lenient parent—so they get further and further apart and fight about who is right and who is wrong. In truth they are both being ineffective.

Our esteemed genius, Tommy Cooper, has come up with a compound that he thinks is a super lubricant. he's going to test it on our jet skis." "Let's see, isn't Tommy Head of Research and...?" Before she could finish the question, Chan suggested, "Disaster?" Salvador chimed in with, "Disregard?" EB followed with, "Debacle?" "Development," growled Butler, ignoring the others.

So the first biological lesson of history is that life is competition. Competition is not only the life of trade, it is the trade of life—peaceful when food abounds, violent when the mouths outrun the food. Animals eat one another without qualm; civilized men consume one another by due process of law. Co-operation is real, and increases with social development, but mostly because it is a tool and form of competition; we co-operate in our group—our family, community, club, church, party, “race,” or nation—in order to strengthen our group in its competition with other groups. Competing groups have the qualities of competing individuals: acquisitiveness, pugnacity, partisanship, pride. Our states, being ourselves multiplied, are what we are; they write our natures in bolder type, and do our good and evil on an elephantine scale. We are acquisitive, greedy, and pugnacious because our blood remembers millenniums through which our forebears had to chase and fight and kill in order to survive, and had to eat to their gastric capacity for fear they should not soon capture another feast. War is a nation’s way of eating. It promotes co-operation because it is the ultimate form of competition. Until our states become members of a large and effectively protective group they will continue to act like individuals and families in the hunting stage.

Discovery is thus inextricably interwoven with what is known as error. To recognize a certain relation, many another relation must be misunderstood, denied, or overlooked. The operation of cognition [Erkenntnisphysiologie] is analogous to the physiology of movement. To move a limb, an entire so-called myostatic system must be immobilized to provide a basis of fixation. Every movement consists of two active processes; namely, motion and inhibition. The corresponding features in the operation of cognition are purposive, directed determination and cooperative abstraction, which complement one another.

To overcome the tremendous obstacles in the way of the economic unification of Africa, decisive political actions are required in the first place. Political unification is a prerequisite. The rational organization of African economies cannot precede the political organization of Africa. The elaboration of a rational formula of economic organization must come after the creation of a federal political entity. It is only within the framework of such a geo-political entity that a rational economic development and cooperation can be inserted. The inverse leads to the type of results we have witnessed over the years.

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.

Not being able to see this, culture-based explanations for economic development have usually been little more than ex post facto justifications based on a 20/20 hindsight vision. So, in the early days of capitalism, when most economically successful countries happened to be Protestant Christian, many people argued that Protestantism was uniquely suited to economic development. When Catholic France, Italy, Austria and southern Germany developed rapidly, particularly after the Second World War, Christianity, rather than Protestantism, became the magic culture. Until Japan became rich, many people thought East Asia had not developed because of Confucianism. But when Japan succeeded, this thesis was revised to say that Japan was developing so fast because its unique form of Confucianism emphasized co-operation over individual edification, which the Chinese and Korean versions allegedly valued more highly. And then Hong Kong, Singapore, Taiwan and Korea also started doing well, so this judgement about the different varieties of Confucianism was forgotten. Indeed, Confucianism as a whole suddenly became the best culture for development because it emphasized hard work, saving, education and submission to authority. Today, when we see Muslim Malaysia and Indonesia, Buddhist Thailand and even Hindu India doing well economically, we can soon expect to encounter new theories that will trumpet how uniquely all these cultures are suited for economic development (and how their authors have known about it all along).

Sober, a philosopher of science, has shown through convincing models that isolated, selfless individuals who come into contact with only selfish and violent individuals will be taken advantage of and tend to disappear quickly.4 Conversely, when such altruists group together and cooperate with one another, they have a definite evolutionary advantage over the selfish people, who also fight among themselves and therefore may slowly disappear from the population.

She used to be a tremendously affectionate and cooperative cat, perfectly happy for you to pick her up and carry her around on your shoulder like a parrot. Time was, you could even pop her on your head like a living fur hat and she’d stay there, content to grow fat on your loving brainwaves. Now, in her advanced years, she’s developed a certain coolness. Though there are, of course, limits to one’s cool when one looks like a not-particularly-sophisticated glove puppet.

We fail to take responsibility, to act productively in the interest of ourselves and others. And in our attempts at a better life, we are often severely limited or thwarted by the immature and socially inept behavior of ourselves and others. There is a great fabric of relations, behaviors and emotions, reverberating with human and animal bliss and suffering, a web of intimate and formal relations, both direct and indirect. Nasty whirlwinds of feedback cycles blow through this great multidimensional web, pulsating with hurt and degradation. My lacking human development blocks your possible human development. My lack of understanding of you, your needs perspectives, hurts you in a million subtle ways. I become a bad lover, a bad colleague, a bad fellow citizen and human being. We are interconnected: You cannot get away from my hurt and wounds. They will follow you all of your life—I will be your daughter’s abusive boyfriend, your belligerent neighbor from hell. And you will never grow wings because there will always be mean bosses, misunderstanding families and envious friends. And you will tell yourself that is how life must be. But it is not how life has to be. Once you begin to be able to see the social-psychological fabric of everyday life, it becomes increasingly apparent that the fabric is relatively easy to change, to develop. Metamodern politics aims to make everyone secure at the deepest psychological level, so that we can live authentically; a byproduct of which is a sense of meaning in life and lasting happiness; a byproduct of which is kindness and an increased ability to cooperate with others; a byproduct of which is deeper freedom and better concrete results in the lives of everyone; a byproduct of which is a society less likely to collapse into a heap of atrocities.

…In fact, the realm of freedom actually begins only where labour which is determined by necessity and mundane considerations ceases; thus in the very nature of things it lies beyond the sphere of actual material production… [The realm of material production] remains a realm of necessity. Beyond it begins that development of human energy which is an end in itself, the true realm of freedom, which, however, can blossom forth only with this realm of necessity as its basis. The shortening of the working-day is its basic prerequisite.62

In short, conquest is in no sense a necessary sign of higher human development, though conquistadors have always thought otherwise. Any valid concept of organic development must use the primary terms of ecology-cooperation and symbiosis-as well as struggle and conflict, for even predators are part of a food chain, and do not 'conquer' their prey except to eat them. The idea of total conquest is an extrapolation from the existing power system: it indicates, not a desirable end, accomodation, but a pathological aberration, re-enforced by such rewards as this system bestows. As for the climactic notion that "the universe will be man's at last"-what is this but a paranoid fantasy, comparable to the claims of an asylum inmate who imagines that he is Emperor of the World? Such a claim is countless light-years away from reality.

Sooner or later, almost every discussion about the way people behave toward one another ends up becoming an argument about "human nature." That's never been an easy thing for biology teachers to explain: on the one hand, our entire species survived because we stuck together and cooperated, but on the other hand we developed because the strongest individuals always thrived at the expense of the week. So we always end up arguing about where the boundaries should be drawn. How selfish are we allowed to be? How much are we obliged to care about each other?

Self-Confidence Formula First. I know that I have the ability to achieve the object of my Definite Purpose in life, therefore, I demand of myself persistent, continuous action toward its attainment, and I here and now promise to render such action. Second. I realize the dominating thoughts of my mind will eventually reproduce themselves in outward, physical action, and gradually transform themselves into physical reality, therefore, I will concentrate my thoughts for thirty minutes daily, upon the task of thinking of the person I intend to become, thereby creating in my mind a clear mental picture of that person. Third. I know through the principle of auto-suggestion, any desire that I persistently hold in my mind will eventually seek expression through some practical means of attaining the object back of it, therefore, I will devote ten minutes daily to demanding of myself the development of self-confidence. Fourth. I have clearly written down a description of my definite chief aim in life, and I will never stop trying, until I shall have developed sufficient self-confidence for its attainment. Fifth. I fully realize that no wealth or position can long endure, unless built upon truth and justice, therefore, I will engage in no transaction which does not benefit all whom it affects. I will succeed by attracting to myself the forces I wish to use, and the cooperation of other people. I will induce others to serve me, because of my willingness to serve others. I will eliminate hatred, envy, jealousy, selfishness, and cynicism, by developing love for all humanity, because I know that a negative attitude toward others can never bring me success. I will cause others to believe in me, because I will believe in them, and in myself. I will sign my name to this formula, commit it to memory, and repeat it aloud once a day, with full faith that it will gradually influence my thoughts and actions so that I will become a self-reliant, and successful person.

The one essential is that a society be constituted in which the exploitation and domination of man by man are impossible. That the society, in other words, be such that the means of existence and development of labor be free and open to every one, and all be able to co-operate, according to their wishes and their knowledge, in the organization of social life. Under such conditions, everything will necessarily be performed in compliance with the needs of all, according to the knowledge and possibilities of the moment. And everything will improve with the increase of knowledge and power.

Develop a specific alternative as a fallback if the negotiation fails. If you can’t walk away, you can’t say no. Too often, cooperative people leave themselves without choices at the bargaining table. They have no alternatives planned if negotiations fail. Coaching note: your preparation must always include plan B. Life will go on if there is no deal, so find out what your alternatives are, work on improving them, and bring a clear vision of them with you to the negotiation. Remember the lesson of Janie Rail in chapter 6. Build your own railroad if you have to. There is always an alternative.

A devastating, a traumatic defeat, [to Germany] and the Danes might well have fallen into a Treaty of Versailles mentality. Mysteriously, they did not. Instead they redirected their aims and will; they did turn inward. They changed their agriculture from grain to dairy products, they set up cooperatives, gave their attention to social and economic advancement, chose a neutral policy, developed an altogether new kind of adult schooling. It was a chain reaction, but the links gradually forged themselves into a virtuous circuit. It has turned out well. [from "Portrait Sketch of a Country: Denmark 1962"]

For groups that made this political transition to egalitarianism, there was a quantum leap in the development of moral matrices. People now lived in much denser webs of norms, informal sanctions, and occasionally violent punishments. Those who could navigate this new world skillfully and maintain good reputations were rewarded by gaining the trust, cooperation, and political support of others. Those who could not respect group norms, or who acted like bullies, were removed from the gene pool by being shunned, expelled, or killed. Genes and cultural practices (such as the collective killing of deviants) coevolved. The end result, says Boehm, was a process sometimes called “self-domestication.” Just as animal breeders can create tamer, gentler creatures by selectively breeding for those traits, our ancestors began to selectively breed themselves (unintentionally) for the ability to construct shared moral matrices and then live cooperatively within them.

Relatively homogeneous societies invest more in public goods, indicating a higher level of public altruism. For example, the degree of ethnic homogeneity correlates with the government's share of gross domestic product as well as the average wealth of citizens. Case studies of the United States find that multi-ethnic societies are less charitable and less able to cooperate to develop public infrastructure. A recent multi-city study of municipal spending on public goods in the United States found that ethnically or racially diverse cities spend a smaller portion of their budgets and less per capita on public services than do the more homogeneous cities.

Global warming, environmental degradation, global flows of economic speculation and risk taking, overpopulation, global debt, new viruses, terrorism and warfare, and political polarization are killing us. Dealing with big questions takes a long-term view, cooperation, delayed gratification, and deep learning that crosses traditional silos of knowledge production. All of these are in short supply today. In the United States and much of the developed world, decisions are based on short-term interests and gain (e.g., stock prices or election cycles), as well as pandering to ignorance. Such decisions make the world worse, not better, and bring Armageddon ever closer.

The one essential is that a society be constituted in which the exploitation and domination of man by man are impossible. That the society, in other words, be such that the means of existence and development of labor be free and open to every one, and all be able to co-operate, according to their wishes and their knowledge, in the organization of social life.

In 1944-1945, Dr Ancel Keys, a specialist in nutrition and the inventor of the K-ration, led a carefully controlled yearlong study of starvation at the University of Minnesota Laboratory of Physiological Hygiene. It was hoped that the results would help relief workers in rehabilitating war refugees and concentration camp victims. The study participants were thirty-two conscientious objectors eager to contribute humanely to the war effort. By the experiment's end, much of their enthusiasm had vanished. Over a six-month semi-starvation period, they were required to lose an average of twenty-five percent of their body weight." [...] p193 p193-194 "...the men exhibited physical symptoms...their movements slowed, they felt weak and cold, their skin was dry, their hair fell out, they had edema. And the psychological changes were dramatic. "[...] p194 "The men became apathetic and depressed, and frustrated with their inability to concentrate or perform tasks in their usual manner. Six of the thirty-two were eventually diagnosed with severe "character neurosis," two of them bordering on psychosis. Socially, they ceased to care much about others; they grew intensely selfish and self-absorbed. Personal grooming and hygiene deteriorated, and the men were moody and irritable with one another. The lively and cooperative group spirit that had developed in the three-month control phase of the experiment evaporated. Most participants lost interest in group activities or decisions, saying it was too much trouble to deal with the others; some men became scapegoats or targets of aggression for the rest of the group. Food - one's own food - became the only thing that mattered. When the men did talk to one another, it was almost always about eating, hunger, weight loss, foods they dreamt of eating. They grew more obsessed with the subject of food, collecting recipes, studying cookbooks, drawing up menus. As time went on, they stretched their meals out longer and longer, sometimes taking two hours to eat small dinners. Keys's research has often been cited often in recent years for this reason: The behavioral changes in the men mirror the actions of present-day dieters, especially of anorexics.

Many people feel strongly that strictness and punishment work. I agree. I would never say that punishment does not work. Punishment does work in that it usually stops misbehavior immediately. But what are the long-term results? We are often fooled by immediate results. Sometimes we must beware of what works when the long-term results are negative. The long-term results of punishment are that children usually adopt one or all of the Four R’s of Punishment: The Four R’s of Punishment Resentment—“This is unfair. I can’t trust adults.” Revenge—“They are winning now, but I’ll get even.” Rebellion—“I’ll do just the opposite to prove I don’t have to do it their way.” Retreat: Sneakiness—“I won’t get caught next time.” Reduced self-esteem—“I am a bad person.

The political antagonisms of today are not controversies over ultimate questions of philosophy, but opposing answers to the question how a goal that all acknowledge as legitimate can be achieved most quickly and with the least sacrifice. This goal, at which all men aim, is the best possible satisfaction of human wants; it is prosperity and abundance. Of course, this is not all that men aspire to, but it is all that they can expect to attain by resort to external means and by way of social cooperation. The inner blessings—happiness, peace of mind, exaltation—must be sought by each man within himself alone. Liberalism is no religion, no world view, no party of special interests. It is no religion because it demands neither faith nor devotion, because there is nothing mystical about it, and because it has no dogmas. It is no world view because it does not try to explain the cosmos and because it says nothing and does not seek to say anything about the meaning and purpose of human existence. It is no party of special interests because it does not provide or seek to provide any special advantage whatsoever to any individual or any group. It is something entirely different. It is an ideology, a doctrine of the mutual relationship among the members of society and, at the same time, the application of this doctrine to the conduct of men in actual society. It promises nothing that exceeds what can be accomplished in society and through society. It seeks to give men only one thing, the peaceful, undisturbed development of material well-being for all, in order thereby to shield them from the external causes of pain and suffering as far as it lies within the power of social institutions to do so at all. To diminish suffering, to increase happiness: that is its aim. No sect and no political party has believed that it could afford to forgo advancing its cause by appealing to men's senses. Rhetorical bombast, music and song resound, banners wave, flowers and colors serve as symbols, and the leaders seek to attach their followers to their own person. Liberalism has nothing to do with all this. It has no party flower and no party color, no party song and no party idols, no symbols and no slogans. It has the substance and the arguments. These must lead it to victory.

biology teachers to explain: on the one hand, our entire species survived because we stuck together and cooperated, but on the other hand we developed because the strongest individuals always thrived at the expense of the weak. So we always end up arguing about where the boundaries should be drawn. How selfish are we allowed to be? How much are we obliged to care about each other?

The headmaster used to expound the meaning of school life in his sermons.15 Sherborne was not, he explained, entirely devoted to ‘opening the mind’, although ‘historically … this was the primary meaning of school.’ Indeed, said the headmaster, there was ‘constantly a danger of forgetting the original object of school.’ For the English public school had been consciously developed into what he called ‘a nation in miniature’. With a savage realism, it dispensed with the lip service paid to such ideas as free speech, equal justice and parliamentary democracy, and concentrated upon the fact of precedence and power. As the headmaster put it: In form-room and hall and dormitory, on the field and on parade, in your relations with us masters and in the scale of seniority among yourselves, you have become familiar with the ideas of authority and obedience, of cooperation and loyalty, of putting the house and the school above your personal desires … The great theme of the ‘scale of seniority’ was the balance of privilege and duty, itself reflecting the more worthy side of the British Empire. But this was a theme to which ‘opening the mind’ came as at best an irrelevance.

We became the most successful advanced projects company in the world by hiring talented people, paying them top dollar, and motivating them into believing that they could produce a Mach 3 airplane like the Blackbird a generation or two ahead of anybody else. Our design engineers had the keen experience to conceive the whole airplane in their mind’s-eye, doing the trade-offs in their heads between aerodynamic needs and weapons requirements. We created a practical and open work environment for engineers and shop workers, forcing the guys behind the drawing boards onto the shop floor to see how their ideas were being translated into actual parts and to make any necessary changes on the spot. We made every shop worker who designed or handled a part responsible for quality control. Any worker—not just a supervisor or a manager—could send back a part that didn’t meet his or her standards. That way we reduced rework and scrap waste. We encouraged our people to work imaginatively, to improvise and try unconventional approaches to problem solving, and then got out of their way. By applying the most commonsense methods to develop new technologies, we saved tremendous amounts of time and money, while operating in an atmosphere of trust and cooperation both with our government customers and between our white-collar and blue-collar employees. In the end, Lockheed’s Skunk Works demonstrated the awesome capabilities of American inventiveness when free to operate under near ideal working conditions. That may be our most enduring legacy as well as our source of lasting pride.

The charge that Anarchism is destructive, rather than constructive, and that, therefore, Anarchism is opposed to organization, is one of the many falsehoods spread by our opponents. They confound our present social institutions with organization; hence they fail to understand how we can oppose the former, and yet favor the latter. The fact, however, is that the two are not identical. “The State is commonly regarded as the highest form of organization. But is it in reality a true organization? Is it not rather an arbitrary institution, cunningly imposed upon the masses? “Industry, too, is called an organization; yet nothing is farther from the truth. Industry is the ceaseless piracy of the rich against the poor. “We are asked to believe that the Army is an organization, but a close investigation will show that it is nothing else than a cruel instrument of blind force. “The Public School! The colleges and other institutions of learning, are they not models of organization, offering the people fine opportunities for instruction? Far from it. The school, more than any other institution, is a veritable barrack, where the human mind is drilled and manipulated into submission to various social and moral spooks, and thus fitted to continue our system of exploitation and oppression. “Organization, as WE understand it, however, is a different thing. It is based, primarily, on freedom. It is a natural and voluntary grouping of energies to secure results beneficial to humanity. “It is the harmony of organic growth which produces variety of color and form, the complete whole we admire in the flower. Analogously will the organized activity of free human beings, imbued with the spirit of solidarity, result in the perfection of social harmony, which we call Anarchism. In fact, Anarchism alone makes non-authoritarian organization of common interests possible, since it abolishes the existing antagonism between individuals and classes. “Under present conditions the antagonism of economic and social interests results in relentless war among the social units, and creates an insurmountable obstacle in the way of a co-operative commonwealth. “There is a mistaken notion that organization does not foster individual freedom; that, on the contrary, it means the decay of individuality. In reality, however, the true function of organization is to aid the development and growth of personality. “Just as the animal cells, by mutual co-operation, express their latent powers in formation of the complete organism, so does the individual, by co-operative effort with other individuals, attain his highest form of development. “An organization, in the true sense, cannot result from the combination of mere nonentities. It must be composed of self-conscious, intelligent individualities. Indeed, the total of the possibilities and activities of an organization is represented in the expression of individual energies. “It therefore logically follows that the greater the number of strong, self-conscious personalities in an organization, the less danger of stagnation, and the more intense its life element. “Anarchism asserts the possibility of an organization without discipline, fear, or punishment, and without the pressure of poverty: a new social organism which will make an end to the terrible struggle for the means of existence,—the savage struggle which undermines the finest qualities in man, and ever widens the social abyss. In short, Anarchism strives towards a social organization which will establish well-being for all. “The germ of such an organization can be found in that form of trades unionism which has done away with centralization, bureaucracy, and discipline, and which favors independent and direct action on the part of its members.

She gave me breast and vaginal exams until I was seventeen years old. These 'exams' made my body stiff with discomfort. I felt violated, yet I had no voice, no ability to express that. I was conditioned to believe any boundary I wanted was a betrayal of her, so I stayed silent. Cooperative. When I was six years old, she pushed me into a career I didn't want. I'm grateful for the financial stability that career has provided me, but not much else. I was not equipped to handle the entertainment industry and all of its competitiveness, rejection, stakes, harsh realities, fame. I needed that time, those years, to develop as a child. To form my identity. To grow. I can never get those years back. She taught me an eating disorder when I was eleven years old--an eating disorder that robbed me of my joy and any amount of free-spiritedness that I had.

The academic literature describes marshals who “‘police’ other demonstrators,” and who have a “collaborative relationship” with the authorities. This is essentially a strategy of co-optation. The police enlist the protest organizers to control the demonstrators, putting the organization at least partly in the service of the state and intensifying the function of control. (...) Police/protestor cooperation required a fundamental adjustment in the attitude of the authorities. The Negotiated Management approach demanded the institutionalization of protest. Demonstrations had to be granted some degree of legitimacy so they could be carefully managed rather than simply shoved about. This approach de-emphasized the radical or antagonistic aspects of protest in favor of a routinized and collaborative approach. Naturally such a relationship brought with it some fairly tight constraints as to the kinds of protest activity available. Rallies, marches, polite picketing, symbolic civil disobedience actions, and even legal direct action — such as strikes or boycotts — were likely to be acceptable, within certain limits. Violence, obviously, would not be tolerated. Neither would property destruction. Nor would any of the variety of tactics that had been developed to close businesses, prevent logging, disrupt government meetings, or otherwise interfere with the operation of some part of society. That is to say, picketing may be fine, barricades are not. Rallies were in, riots were out. Taking to the streets — under certain circumstances — may be acceptable; taking over the factories was not. The danger, for activists, is that they might permanently limit themselves to tactics that were predictable, non-disruptive, and ultimately ineffective.

Step number four to receiving answered prayer is guard against every evil thought that comes into your mind to try to make you doubt God’s Word. Thoughts are governed by observation, association, and teaching. So this step is closely associated with step number three. The Bible says we are to cast down every imagination that exalts itself against the knowledge of God (2 Cor. 10:5). That’s why you should stay away from all places and things that do not support your affirmation that God has answered your prayer. Your thoughts are governed and affected by observations, associations, and teaching. That means that sometimes you will have to stay away from the kind of churches that can put more unbelief in you than anything else. Also, be sure to enjoy fellowship with those who contribute to your faith.   2 CORINTHIANS 10:5 5 Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.   PHILIPPIANS 4:8 8 Finally, brethren, whatsoever things are TRUE, whatsoever things are HONEST, whatsoever things are JUST, whatsoever things are PURE, whatsoever things are LOVELY, whatsoever things are OF GOOD REPORT; if there be ANY VIRTUE, and if there be ANY PRAISE, think on these things.   The Bible tells us in Philippians exactly what to think on. Many people are thinking on the wrong things, and they’re defeated in life as a result. But if you will guard against every evil thought and think only on those things which affirm that God has heard and answered your prayers, you will be cooperating with God in faith. You will have to guard your mind in order to develop in faith. And as you stand your ground firm in faith, your faith will see you through to victory.

We should reinforce modern machining facilities with high performance in line with the global trend of machine industry development, press the production of products, high-speed drawings, and unmanned automation," he said. "We should set up test sites for comprehensive measurement in the factory and allow various load, interlock tests and impact tests depending on the characteristics of the products." 정품구입문의하는곳~☎위커메신저:PP444☎라인:PPPK44↔☎텔레:ppt89[☎?카톡↔rrs9] 정품구입문의하는곳~☎위커메신저:PP444☎라인:PPPK44↔☎텔레:ppt89[☎?카톡↔rrs9] 정품구입문의하는곳~☎위커메신저:PP444☎라인:PPPK44↔☎텔레:ppt89[☎?카톡↔rrs9] On the first day, Kim conducted field guidance on plants in Jagang Province, including the Kanggye Tracker General Factory, the Kanggye Precision Machinery General Factory, the Jangja Steel Manufacturing Machinery Plant and the February 8 Machine Complex. All of these factories are North Korea's leading munitions factories with decades of history. Defense ministers of South Korea, the U.S. and Japan gathered together to discuss ways to cooperate on the denuclearization of the Korean Peninsula and strengthen defense cooperation among the three countries. South Korean Defense Minister Chung Kyung-doo was acting U.S. Defense Secretary Patrick Shannahan and Japanese Defense Minister Takeshi Iwaya at the Shangri-La Hotel in Singapore, where the 18th Asia Security Conference was held from 9 a.m. on Sunday.

[That] the driving force of the evolution of human intelligence was the coordination of multiple cognitive systems to pursue complex, shared goals [is called] the social brain hypothesis. It attributes the increase in intelligence to the increasing size and complexity of hominid social groups. Living in a group confers advantages, as we have seen with hunting, but it also demands certain cognitive abilities. It requires the ability to communicate in sophisticated ways, to understand and incorporate the perspectives of others, and to share common goals. The social brain hypothesis posits that the cognitive demands and adaptive advantages associated with living in a group created a snowball effect: As groups got larger and developed more complex joint behaviors, individuals developed new capabilities to support those behaviors. These new capabilities in turn allowed groups to get even larger and allowed group behavior to become even more complex.

Heredity and Environment are the master-influences of the organic world. These have made all of us what we are. These forces are still ceaselessly playing upon all our lives. And he who truly understands these influences; he who has decided how much to allow to each; he who can regulate new forces as they arise, or adjust them to the old, so directing them as at one moment to make them cooperate, at another to counteract one another, understands the rationale of personal development.

The new type of capitalists - the industrial leader - develops new talents with his new function in economic life and, above all, a new discipline and evaluation of labour. He allows commercial interests to recede to a certain extent and concentrates on the internal organization of his factory. The principle of expediency, methodical planning and calculability, which had become very important in the economy in the leading countries since the fifteenth century, now becomes all-powerful. The employer disciplines himself just as ruthless as he does his workmen and employees, and becomes just as much the slave of his concern as his staff. The raising of labour to the level of the ethical force, its glorification and adoration, is fundamentally nothing but the ideological transfiguration of the striving for success and profit and an attempt to stimulate even those elements who share least in the fruits of their labour into enthusiastic co-operation. The idea of freedom is part of the same ideology.

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.

Eastern Europe—from the Austrian border to the Ural Mountains, from Tallinn to Tirana—doesn’t fit. Its post-war decades were certainly peaceful when contrasted with what went before, but only thanks to the uninvited presence of the Red Army: it was the peace of the prison-yard, enforced by the tank. And if the satellite countries of the Soviet bloc engaged in international cooperation superficially comparable to developments further west, this was only because Moscow imposed ‘fraternal’ institutions and exchanges upon them by force.

Language as communication has three aspects or elements. There first what Karl Marx once called the language of real life, the element basic to the whole notion of language, its origins and development: that is, the relations people enter into with one another in the labour process, the links they necessarily establish among themselves in the act of a people, a community of human beings, producing wealth or means of life like food, clothing, houses. A human community really starts its historical being as a community of co-operation in production through the division of labour; the simplest is between man, woman and child within a household; the more complex divisions are between branches of production such as those who are sole hunters, sole gatherers of fruits or sole workers in metal. Then there are the most complex divisions such as those in modern factories where a single product, say a shirt or a shoe, is the result of many hands and minds. Production is co-operation, is communication, is language, is expression of a relation between human beings and it is specifically human.

God created the human species by materialising the bodies of man and woman through the force of His will; He endowed the new species with the power to create children in a similar ‘immaculate’ or divine manner. Because His manifestation in the individualised soul had hitherto been limited to animals, instinct-bound and lacking the potentialities of full reason, God made the first human bodies, symbolically called Adam and Eve. To these, for advantageous upward evolution, He transferred the souls or divine essence of two animals. In Adam or man, reason predominated; in Eve or woman, feeling was ascendant. Thus was expressed the duality or polarity which underlies the phenomenal worlds. Reason and feeling remain in a heaven of cooperative joy so long as the human mind is not tricked by the serpentine energy of animal propensities. “The human body was therefore not solely a result of evolution from beasts, but was produced by an act of special creation by God. The animal forms were too crude to express full divinity; the human being was uniquely given a tremendous mental capacity—the ‘thousand-petalled lotus’ of the brain—as well as acutely awakened occult centres in the spine. “God, or the Divine Consciousness present within the first created pair, counselled them to enjoy all human sensibilities, but not to put their concentration on touch sensations. These were banned in order to avoid the development of the sex organs, which would enmesh humanity in the inferior animal method of propagation. The warning not to revive subconsciously present bestial memories was not heeded. Resuming the way of brute procreation, Adam and Eve fell from the state of heavenly joy natural to the original perfect man.

Social cohesion is a necessity, and mankind has never yet succeeded in enforcing cohesion by merely rational arguments. Every community is exposed to two opposite dangers: ossification through too much discipline and reverence for tradition, on the one hand; on the other hand, dissolution, or subjection to foreign conquest, through the growth of an individualism and personal independence that makes co-operation impossible. In general, important civilizations start with a rigid and superstitious system, gradually relaxed, and leading, at a certain stage, to a period of brilliant genius, while the good of the old tradition remains and the evil inherent in its dissolution has not yet developed. But as the evil unfolds, it leads to anarchy, thence, inevitably, to a new tyranny, producing a new synthesis secured by a new system of dogma. The doctrine of liberalism is an attempt to escape from this endless oscillation. The essence of liberalism is an attempt to secure a social order not based on irrational dogma, and insuring stability without involving more restraints than are necessary for the preservation of the community. Whether this attempt can succeed only the future can determine.

and only in the last 100,000 years – with the rise of Homo sapiens – that man jumped to the top of the food chain. That spectacular leap from the middle to the top had enormous consequences. Other animals at the top of the pyramid, such as lions and sharks, evolved into that position very gradually, over millions of years. This enabled the ecosystem to develop checks and balances that prevent lions and sharks from wreaking too much havoc. As lions became deadlier, so gazelles evolved to run faster, hyenas to cooperate better, and rhinoceroses to be more bad-tempered. In contrast, humankind ascended to the top so quickly that the ecosystem was not given time to adjust.

Man is the first product of evolution to be capable of controlling evolutionary destiny.'" Endowed as he is with reasoning powers, he must independently decide up on his own behavior, without the compelling guidance by instinct. Supplied with mind, he is expected to cooperate consciously with nature in her further evolutionary program. Unfortunately humanity has arrantly failed to make a serious effort to promote its own further progress. Instead of using the power of the mind to understand the responsibilities which freedom from blind obedience to instinct entails, mankind has refused to listen whenever it was reminded of the requirements of the evolutionary law. It was so much easier to lend an ear to the promptings of desire, which was an unknown element up to the human stage. It must have been very soon after the acquisition of mental self-consciousness and his becoming aware of stirrings of primitive impulses, that man began to use the mind to stimulate the desires of the body. In this way he has indulged the almost negligible sexual impulse which he inherited from the animal kingdom, until it has become a desire so strong that he has difficulty to control it. Overstimulated by this unnaturally strong desire of his own making, man has looked for arbitrary ways in which to gratify it. Although reducing actual reproduction, he has discovered ways of unreproductive sexual action. But every such act, whatever form it takes, is a misuse of sex and uses up some of the life force that should be utilized for the support and the development of higher faculties. "The record of our race progress clearly shows how our upward movement has been checked ... by that misuse.

Under this scenario, in sum, we would collectively stumble our way toward a fragmented, parochial, Big Brotherish kind of information system “characterized by supervision, regulation, constraint, and control.” Moreover, given his view of the world in 1979, Lick had to rate this possibility as far more likely than his optimistic projection. An integrated, open, universally accessible Multinet wouldn’t just happen on its own, he pointed out. It would require cooperation and effort on a time scale of decades, “a long, hard process of deliberate study, experiment, analysis, and development.” That process, in turn, could be sustained only by the forging of a collective vision, some rough consensus on the part of thousands or maybe even millions of people that an open electronic commons was worth having. And that, wrote Lick, would require leadership.

Throughout this long development, from 600 B.C. to the present day, philosophers have been divided into those who wished to tighten social bonds and those who wished to relax them. With this difference others have been associated. The disciplinarians have advocated some system of dogma, either old or new, and have therefore been compelled to be, in a greater or less degree, hostile to science, since their dogmas could not be proved empirically. They have almost invariably taught that happiness is not the good, but that “nobility” or “heroism” is to be preferred. They have had a sympathy with the irrational parts of human nature, since they have felt reason to be inimical to social cohesion. The libertarians, on the other hand, with the exception of the extreme anarchists, have tended to be scientific, utilitarian, rationalistic, hostile to violent passion, and enemies of all the more profound forms of religion. This conflict existed in Greece before the rise of what we recognize as philosophy, and is already quite explicit in the earliest Greek thought. In changing forms, it has persisted down to the present day, and no doubt will persist for many ages to come. It is clear that each party to this dispute—as to all that persist through long periods of time—is partly right and partly wrong. Social cohesion is a necessity, and mankind has never yet succeeded in enforcing cohesion by merely rational arguments. Every community is exposed to two opposite dangers: ossification through too much discipline and reverence for tradition, on the one hand; on the other hand, dissolution, or subjection to foreign conquest, through the growth of an individualism and personal independence that makes co-operation impossible.

What does it mean to be truly educated? I think I can do no better about answering the question of what it means to be truly educated than to go back to some of the classic views on the subject. For example the views expressed by the founder of the modern higher education system, Wilhelm von Humboldt, leading humanist, a figure of the enlightenment who wrote extensively on education and human development and argued, I think, kind of very plausibly, that the core principle and requirement of a fulfilled human being is the ability to inquire and create constructively independently without external controls. To move to a modern counterpart, a leading physicist who talked right here [at MIT], used to tell his classes it's not important what we cover in the class, it's important what you discover. To be truly educated from this point of view means to be in a position to inquire and to create on the basis of the resources available to you which you've come to appreciate and comprehend. To know where to look, to know how to formulate serious questions, to question a standard doctrine if that's appropriate, to find your own way, to shape the questions that are worth pursuing, and to develop the path to pursue them. That means knowing, understanding many things but also, much more important than what you have stored in your mind, to know where to look, how to look, how to question, how to challenge, how to proceed independently, to deal with the challenges that the world presents to you and that you develop in the course of your self education and inquiry and investigations, in cooperation and solidarity with others. That's what an educational system should cultivate from kindergarten to graduate school, and in the best cases sometimes does, and that leads to people who are, at least by my standards, well educated.” ― Noam Chomsky

The case of a patient with dissociative identity disorder follows: Cindy, a 24-year-old woman, was transferred to the psychiatry service to facilitate community placement. Over the years, she had received many different diagnoses, including schizophrenia, borderline personality disorder, schizoaffective disorder, and bipolar disorder. Dissociative identity disorder was her current diagnosis. Cindy had been well until 3 years before admission, when she developed depression, "voices," multiple somatic complaints, periods of amnesia, and wrist cutting. Her family and friends considered her a pathological liar because she would do or say things that she would later deny. Chronic depression and recurrent suicidal behavior led to frequent hospitalizations. Cindy had trials of antipsychotics, antidepressants, mood stabilizers, and anxiolytics, all without benefit. Her condition continued to worsen. Cindy was a petite, neatly groomed woman who cooperated well with the treatment team. She reported having nine distinct alters that ranged in age from 2 to 48 years; two were masculine. Cindy’s main concern was her inability to control the switches among her alters, which made her feel out of control. She reported having been sexually abused by her father as a child and described visual hallucinations of him threatening her with a knife. We were unable to confirm the history of sexual abuse but thought it likely, based on what we knew of her chaotic early home life. Nursing staff observed several episodes in which Cindy switched to a troublesome alter. Her voice would change in inflection and tone, becoming childlike as ]oy, an 8-year-old alter, took control. Arrangements were made for individual psychotherapy and Cindy was discharged. At a follow-up 3 years later, Cindy still had many alters but was functioning better, had fewer switches, and lived independently. She continued to see a therapist weekly and hoped to one day integrate her many alters.

Self-Confidence Formula First. I know that I have the ability to achieve the object of my Definite Purpose in life, therefore, I DEMAND of myself persistent, continuous action toward its attainment, and I here and now promise to render such action. Second. I realize the dominating thoughts of my mind will eventually reproduce themselves in outward, physical action, and gradually transform themselves into physical reality, therefore, I will concentrate my thoughts for thirty minutes daily, upon the task of thinking of the person I intend to become, thereby creating in my mind a clear mental picture of that person. Third. I know through the principle of auto-suggestion, any desire that I persistently hold in my mind will eventually seek expression through some practical means of attaining the object back of it, therefore, I will devote ten minutes daily to demanding of myself the development of SELF-CONFIDENCE. Fourth. I have clearly written down a description of my DEFINITE CHIEF AIM in life, and I will never stop trying, until I shall have developed sufficient self-confidence for its attainment. Fifth. I fully realize that no wealth or position can long endure, unless built upon truth and justice, therefore, I will engage in no transaction which does not benefit all whom it affects. I will succeed by attracting to myself the forces I wish to use, and the cooperation of other people. I will induce others to serve me, because of my willingness to serve others. I will eliminate hatred, envy, jealousy, selfishness, and cynicism, by developing love for all humanity, because I know that a negative attitude toward others can never bring me success. I will cause others to believe in me, because I will believe in them, and in myself. I will sign my name to this formula, commit it to memory, and repeat it aloud once a day, with full FAITH that it will gradually influence my THOUGHTS and ACTIONS so that I will become a self-reliant, and successful person.

Other animals at the top of the pyramid, such as lions and sharks, evolved into that position very gradually, over millions of years. This enabled the ecosystem to develop checks and balances that prevent lions and sharks from wreaking too much havoc. As lions became deadlier, so gazelles evolved to run faster, hyenas to cooperate better, and rhinoceroses to be more bad-tempered. In contrast, humankind ascended to the top so quickly that the ecosystem was not given time to adjust. Moreover, humans themselves failed to adjust. Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.

From every direction, the place is under assault—and unlike in the past, the adversary is not concentrated in a single force, such as the Bureau of Reclamation, but takes the form of separate outfits conducting smaller attacks that are, in many ways, far more insidious. From directly above, the air-tour industry has succeeded in scuttling all efforts to dial it back, most recently through the intervention of Arizona’s senators, John Kyl and John McCain, and is continuing to destroy one of the canyon’s greatest treasures, which is its silence. From the east has come a dramatic increase in uranium-mining claims, while the once remote and untrammeled country of the North Rim now suffers from an ever-growing influx of recreational ATVs. On the South Rim, an Italian real estate company recently secured approval for a massive development whose water demands are all but guaranteed to compromise many of the canyon’s springs, along with the oases that they nourish. Worst of all, the Navajo tribe is currently planning to cooperate in constructing a monstrous tramway to the bottom of the canyon, complete with a restaurant and a resort, at the confluence of the Little Colorado and the Colorado, the very spot where John Wesley Powell made his famous journal entry in the summer of 1869 about venturing “down the Great Unknown.” As vexing as all these things are, what Litton finds even more disheartening is the country’s failure to rally to the canyon’s defense—or for that matter, to the defense of its other imperiled natural wonders. The movement that he and David Brower helped build is not only in retreat but finds itself the target of bottomless contempt. On talk radio and cable TV, environmentalists are derided as “wackos” and “extremists.” The country has swung decisively toward something smaller and more selfish than what it once was, and in addition to ushering in a disdain for the notion that wilderness might have a value that extends beyond the metrics of economics or business, much of the nation ignorantly embraces the benefits of engineering and technology while simultaneously rejecting basic science.

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.

Hitherto all that has given colour to existence has lacked a history: where would one find a history of love, of avarice, of envy, of conscience, of piety, of cruelty? Even a comparative history of law, as also of punishment, has hitherto been completely lacking. Have the different divisions of the day, the consequences of a regular appointment of the times for labour, feast, and repose, ever been made the object of investigation? Do we know the moral effects of the alimentary substances? Is there a philosophy of nutrition? (The ever-recurring outcry for and against vegetarianism proves that as yet there is no such philosophy!) Have the experiences with regard to communal living, for example, in monasteries, been collected? Has the dialectic of marriage and friendship been set forth? The customs of the learned, of trades-people, of areists, and of mechanics have they already found been found and thought about? There is so much in them to think about! All that up till now has been considered as the "conditions of existence," of human beings, and all reason, passion and superstition in this consideration have they been investigated to the end? The observation alone of the different degrees of development which the human impulses have attained, and could yet attain, according to the different moral climates, would furnish too much work for the most laborious; whole generations, and regular co-operating generations of the learned, would be needed in order to exhaust the points of view and the material here furnished. The same is true of the determining of the reasons for the differences of the moral climates ("on what account does this sun of a fundamental moral judgment and standard of highest value shine here and that sun there?") And there is again a new labour which points out the erroneousness of all these reasons, and determines the entire essence of the moral judgments hitherto made. Supposing all these labours to be accomplished, the most critical of all questions would then come into the foreground: whether science is in a position to provide goals for human action, after it has proved that it can take them away and destroy them and then would be the time for a process of experimenting, in which every kind of heroism could satisfy itself, an experimenting for centuries, which would put into the shade all the great labours and sacrifices of previous history. Science has not as yet built its Cyclopic buildings; but for that also the time will come.

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

In our earliest history, so far as we can tell, individuals held to an allegiance toward their immediate tribal group, which may have numbered no more than ten or twenty individuals, all of whom were related by consanguinity. As time went on, the need for cooperative behavior--in the hunting of large animals or large herds, in agriculture, and in the development of cities--forced human beings into larger and larger groups. The group that was identified with, the tribal unit, enlarged at each stage of evolution. Today, a particular instant in the 4.5-billion-year history of Earth and in the several-million-year history of mankind, most human beings owe their primary allegiance to the nation-state (although some of the most dangerous political problems still arise from tribal conflicts involving smaller population units). Many visionary leaders have imagined a time when the allegiance of an individual human being is not to his particular nation-state, religion, race, or economic group, but to mankind as a whole; when the benefit to a human being of another sex, race, religion, or political persuasion ten thousand miles away is as precious to us as to our neighbor or our brother. The trend is in this direction, but it is agonizingly slow. There is a serious question whether such a global self-identification of mankind can be achieved before we destroy ourselves with the technological forces our intelligence has unleashed.

Men cooperate with one another. The totality of interhuman relations engendered by such cooperation is called society. Society is not an entity in itself. It is an aspect of human action. It does not exist or live outside of the conduct of people. It is an orientation of human action. Society neither thinks nor acts. Individuais in thinking and acting constitute a complex of relations and facts that are called social relations and facts. The issue has been confused by an arithmetical metaphor. Is society, people asked, merely a sum of individuals or is it more than this and thereby an entity endowed with independent reality? The question is nonsensical. Society is neither the sum of individuais nor more nor less. Arithmetical concepts cannot be applied to the matter. Another confusion arises from the no less empty question whether society is—in logic and in time—anterior to individuais or not. The evolution of society and that of civilization were not two distinct processes but one and the same process. The biological passing of a species of primates beyond the levei of a mere animal existence and their transformation into primitive men implied already the development of the first rudiments of social cooperation. Homo sapiens appeared on the stage of earthly events neither as a solitary foodseeker nor as a member of a gregarious flock, but as a being consciously cooperating with other beings of his own kind. Only in cooperation with his fellows could he develop language, the indispensable tool of thinking. We cannot even imagine a reasonable being living in perfect isolation and not cooperating at least with members of his family, clan, or tribe. Man as man is necessarily a social animal. Some sort of cooperation is an essential characteristic of his nature. But awareness of this fact does not justify dealing with social relations as if they were something else than relations or with society as if it were an independent entity outside or above the actions of individual men. Finally there are the misconstructions caused by the organismic metaphor. We may compare society to a biological organism. The tertium comparationis is the fact that division of labor and cooperation exist among the various parts of a biological body as among the various members of society. But the biological evolution that resulted in the emergence of the structurefunction systems of plant and animal bodies was a purely physiological process in which no trace of a conscious activity on the part of the cells can be discovered. On the other hand, human society is an intellectual and spiritual phenomenon. In cooperating with their fellows, individuais do not divest themselves of their individuality. They retain the power to act antisocially, and often make use of it. Its place in the structure of the body is invariably assigned to each cell. But individuais spontaneously choose the way in which they integrate themselves into social cooperation. Men have ideas and seek chosen ends, while the cells and organs of the body lack such autonomy.

In the past few thousand years—a mere split second in evolutionary time—humanity has achieved incredible advances in the differentiation of consciousness. We have developed a realization that mankind is separate from other forms of life. We have conceived of individual human beings as separate from one another. We have invented abstraction and analysis—the ability to separate dimensions of objects and processes from each other, such as the velocity of a falling object from its weight and its mass. It is this differentiation that has produced science, technology, and the unprecedented power of mankind to build up and to destroy its environment. But complexity consists of integration as well as differentiation. The task of the next decades and centuries is to realize this underdeveloped component of the mind. Just as we have learned to separate ourselves from each other and from the environment, we now need to learn how to reunite ourselves with other entities around us without losing our hard-won individuality. The most promising faith for the future might be based on the realization that the entire universe is a system related by common laws and that it makes no sense to impose our dreams and desires on nature without taking them into account. Recognizing the limitations of human will, accepting a cooperative rather than a ruling role in the universe, we should feel the relief of the exile who is finally returning home. The problem of meaning will then be resolved as the individual’s purpose merges with the universal flow.

She was interviewing one of my favorite television actors, Don Johnson of Miami Vice. As he reclined on a couch in his lovely home, Don told Barbara about the joys and difficulties in his life. He talked of past struggles with drug and alcohol abuse and work addiction. Then he spoke of his relationships with women—how exciting and attractive he found them. I could see his energy rise and his breath quicken as he spoke. An air of intoxication seemed to fill the room. Don said his problem was he liked women too much and found it hard to be with one special partner over a long period. He would develop a deep friendship and intimacy, but then his eyes would wander. I thought to myself, this man has been sexually abused! His problems sounded identical to those of adult survivors I counsel in my practice. But then I reconsidered: Maybe I’ve been working too hard. Perhaps I’m imagining a sexual abuse history that isn’t really there. Then it happened. Barbara leaned forward and, with a smile, asked, “Don, is it true that you had your first sexual relationship when you were quite young, about twelve years old, with your seventeen-year-old baby-sitter?” My jaw dropped. Don grinned back at Barbara. He cocked his head to the side; a twinkle came into his blue eyes. “Yeah,” he said, “and I still get excited just thinking about her today.” Barbara showed no alarm. The next day I wrote Barbara Walters a letter, hoping to enlighten her about the sexual abuse of boys. Had Don been a twelve-year-old girl and the baby-sitter a seventeen-year-old boy, we wouldn’t hesitate to call what had happened rape. It would make no difference how cooperative or seemingly “willing” the victim had been. The sexual contact was exploitive and premature, and would have been whether the twelve-year-old was a boy or a girl. This past experience and perhaps others like it may very well be at the root of the troubles Don Johnson has had with long-term intimacy. Don wasn’t “lucky to get a piece of it early,” as some people might think. He was sexually abused and hadn’t yet realized it.   Acknowledging past sexual abuse is an important step in sexual healing. It helps us make a connection between our present sexual issues and their original source. Some survivors have little difficulty with this step: They already see themselves as survivors and their sexual issues as having stemmed directly from sexual abuse. A woman who is raped sees an obvious connection if she suddenly goes from having a pleasurable sex life to being terrified of sex. For many survivors, however, acknowledging sexual abuse is a difficult step. We may recall events, but through lack of understanding about sexual abuse may never have labeled those experiences as sexual abuse. We may have dismissed experiences we had as insignificant. We may have little or no memory of past abuse. And we may have difficulty fully acknowledging to ourselves and to others that we were victims. It took me years to realize and admit that I had been raped on a date, even though I knew what had happened and how I felt about it. I needed to understand this was in fact rape and that I had been a victim. I needed to remember more and to stop blaming myself before I was able to acknowledge my experience as sexual abuse.

On the night of September 13, Bill O’Reilly had an exchange with Sam Husseini, a former spokesperson for the American-Arab Anti-Discrimination Committee, that characterized Fox’s position as it was developing. “Here’s what we’re going to do, and I’ll let you react to it,” O’Reilly said. “We’re going to take out this Osama bin Laden. Now, whether we go in with air power or whether we go in with a Delta force, he’s a dead man walking. He’s through. He should have been through long before this. He’s been wanted for eight years. Now, they’re going to go in and they’re going to get him. If the Taliban government of Afghanistan does not cooperate, then we will damage that government with air power, probably. All right? We will blast them, because …” Husseini told O’Reilly that innocent Afghans would be killed by a protracted air strike. “Doesn’t make any difference,” O’Reilly huffed. “Bill—” “They—it was an act of war.” “No, no. It does make a difference,” Husseini said. “I don’t want more civilians dead. We’ve had civilians dead in New York and now you’re saying maybe it’s okay to have civilians dead in Afghanistan.” “Mr. Husseini, this is war.” “Yeah, exactly. And in war you don’t kill civilians. You don’t kill women and children. Those are your words, Bill.” “Oh, stop it,” O’Reilly said. “You just made the most absurd statement in the world. That means we wouldn’t have bombed the Nazis or the Japanese. We wouldn’t have done any of that, because you don’t want somebody who has declared war on us to be punished. Come on.” “Who declared war on us?” “The terrorist states have declared war, Mr. Husseini!” “Get them. Get the terrorists,” Husseini said. “Cut his mic,” O’Reilly responded, waving his finger across the screen, the lower third of which was covered with Stars and Stripes graphics and a caption that read: “AMERICA UNITES.

We want to build up a new state! That is why the others hate us so much today. They have often said as much. They said: “Yes, their social experiment is very dangerous! If it takes hold, and our own workers come to see this too, then this will be highly disquieting. It costs billions and does not bring any results. It cannot be expressed in terms of profit, nor of dividends. What is the point?! We are not interested in such a development. We welcome everything which serves the material progress of mankind insofar as this progress translates into economic profit. But social experiments, all they are doing there, this can only lead to the awakening of greed in the masses. Then we will have to descend from our pedestal. They cannot expect this of us.” And we were seen as setting a bad example. Any institution we conceived was rejected, as it served social purposes. They already regarded this as a concession on the way to social legislation and thereby to the type of social development these states loathe. They are, after all, plutocracies in which a tiny clique of capitalists dominate the masses, and this, naturally, in close cooperation with international Jews and Freemasons. If they do not find a reasonable solution, the states with unresolved social problems will, sooner or later, arrive at an insane solution. National Socialism has prevented this in the German Volk. They are now aware of our objectives. They know how persistently and decisively we defend and will reach this goal. Hence the hatred of all the international plutocrats, the Jewish newspapers, the world stock markets, and hence the sympathy for these democrats in all the countries of a like cast of mind. Because we, however, know that what is at stake in this war is the entire social structure of our Volk, and that this war is being waged against the substance of our life, we must, time and time again in this war of ideals, avow these ideals. And, in this sense, the Winterhilfswerk, this greatest social relief fund there is on this earth, is a mighty demonstration of this spirit. Adolf Hitler - speech at the Berlin Sportpalast on the opening of the Kriegswinterhilfswerk September 4, 1940

Anyone want to help me start PAPA, Parents for Alternatives to Punishment Association? (There is already a group in England called ‘EPPOCH’ for end physical punishment of children.) In Kohn’s other great book Beyond Discipline: From Compliance to Community, he explains how all punishments, even the sneaky, repackaged, “nice” punishments called logical or natural consequences, destroy any respectful, loving relationship between adult and child and impede the process of ethical development. (Need I mention Enron, Martha Stewart, the Iraqi Abu Ghraib prisoner abuse scandal or certain car repairmen?) Any type of coercion, whether it is the seduction of rewards or the humiliation of punishment, creates a tear in the fabric of relational connection between adults and children. Then adults become simply dispensers of goodies and authoritarian dispensers of controlling punishments. The atmosphere of fear and scarcity grows as the sense of connectedness that fosters true and generous cooperation, giving from the heart, withers. Using punishments and rewards is like drinking salt water. It does create a short-term relief, but long-term it makes matters worse. This desert of emotional connectedness is fertile ground for acting-out to get attention. Punishment is a use of force, in the negative sense of that word, not an expression of true power or strength. David R. Hawkins, M.D., Ph.D. author of the book Power v. Force writes “force is the universal substitute for truth. The need to control others stems from lack of power, just as vanity stems from lack of self-esteem. Punishment is a form of violence, an ineffective substitute for power. Sadly though parents are afraid not to hit and punish their children for fear they will turn out to be bank robbers. But the truth may well be the opposite. Research shows that virtually all felony offenders were harshly punished as children. Besides children learn thru modeling. Punishment models the tactic of deliberately creating pain for another to get something you want to happen. Punishment does not teach children to care about how their actions might create pain for another, it teaches them it is ok to create pain for another if you have the power to get away with it. Basically might makes right. Punishment gets children to focus on themselves and what is happening to them instead of developing empathy for how their behavior affects another. Creating

Bailey,” I say, my voice carrying easily across the marble floor. “Wait.” She turns back and rolls her eyes, clearly annoyed to see me coming her way. She quickly wipes at her cheeks then holds up her hand to wave me off. “I’m off the clock. I don’t want to talk to you right now. If you want to chew me out for what happened back there, you’ll have to do it on Monday. I’m going home.” “How?” Her pretty brown eyes, full of tears, narrow up at me in confusion. “How what?” “How are you getting home? Did you park on the street or something?” Her brows relax as she realizes I’m not about to scold her. “Oh.” She turns to the window. “I’m going to catch the bus.” The bus? “The stop is just down the street a little bit.” “Don’t you have a car?” She steels her spine. “No. I don’t.” I’ll have to look into what we’re paying her—surely she should have no problem affording a car to get her to and from work. “Okay, well then what about an Uber or something?” Her tone doesn’t lighten as she replies, “I usually take the bus. It’s fine.” I look for an umbrella and frown when I see her hands are empty. “You’re going to get drenched and it’s freezing out there.” She laughs and starts to step back. “It’s not your concern. Don’t worry about me.” Yes, well unfortunately, I do worry about her. For the last three weeks, all I’ve done is worry about her. Cooper is to blame. He fuels my annoyance on a daily basis, updating me about their texts and bragging to me about how their relationship is developing. Relationship—I find that laughable. They haven’t gone on a date. They haven’t even spoken on the phone. If the metric for a “relationship” lies solely in the number of text messages exchanged then as of this week, I’m in a relationship with my tailor, my UberEats delivery guy, and my housekeeper. I’ve got my hands fucking full. “Well I’m not going to let you wait out at the bus stop in this weather. C’mon, I’ll drive you.” Her soft feminine laugh echoes around the lobby. “Thank you, but I’d rather walk.” What she really means is, Thank you, but I’d rather die. “It’s really not a request. You’re no good to me if you have to call in sick on Monday because you caught pneumonia.” Her gaze sheens with a new layer of hatred. “You of all people know you don’t catch pneumonia just from being cold and wet.” She tries to step around me, but I catch her backpack and tug it off her shoulder. I can’t put it on because she has the shoulder straps set to fit a toddler, so I hold it in my hand and start walking. She can either follow me or not. I tell myself I don’t care either way. “Dr. Russell—” she says behind me, her feet lightly tap-tap-tapping on the marble as she hurries to keep up. “You’re clocked out, aren’t you? Call me Matt.” “Doctor,” she says pointedly. “Please give me my backpack before I call security.” I laugh because really, she’s hilarious. No one has ever threatened to call security on me before. “It’s Matt, and if you’re going to call security, make sure you ask for Tommy. He’s younger and stands a decent chance of catching me before I hightail it out of here with your pink JanSport backpack. What do you have in here anyway?” It weighs nothing. “My lunchbox. A water bottle. Some empty Tupperware.” Tupperware. I glance behind me to check on her. She’s fast-walking as she trails behind me. Am I really that much taller than her? “Did you bring more banana bread?” She nods and nearly breaks out in a jog. “Patricia didn’t get any last time and I felt bad.” “I didn’t get any last time either,” I point out. She snorts. “Yeah well, I don’t feel bad about that.” I face forward again so she can’t see my smile.