Cooperation In School Quotes

A society that chooses between capitalism and socialism does not choose between two social systems; it chooses between social cooperation and the disintegration of society.

Dr. Richard Davidson, a neuroscientist at the University of Wisconsin–Madison, concludes, “Your grades in school, your scores on the SAT, mean less for life success than your capacity to co-operate, your ability to regulate your emotions, your capacity to delay your gratification, and your capacity to focus your attention. Those skills are far more important—all the data indicate—for life success than your IQ or your grades.

When a thousand people believe some made-up story for one month, that’s fake news. When a billion people believe it for a thousand years, that’s a religion, and we are admonished not to call it “fake news” in order not to hurt the feelings of the faithful (or incur their wrath). Note, however, that I am not denying the effectiveness or potential benevolence of religion. Just the opposite. For better or worse, fiction is among the most effective tools in humanity’s tool kit. By bringing people together, religious creeds make large-scale human cooperation possible. They inspire people to build hospitals, schools, and bridges in addition to armies and prisons. Adam and Eve never existed, but Chartres Cathedral is still beautiful.

This should be the most homoerotically charged baseball dance number since “I Don't Dance” in High School Musical 2.

At school, they said if you smoke you get thick black tar in your lungs. Mr. Macdonald, it’s not good for you.” Mr. Macdonald smiled and lit his pipe. “Is that so?” He blew out a puff of smoke. “Good, that tar will keep me warm in the winter months.

A man who chooses between drinking a glass of milk and a glass of a solution of potassium cyanide does not choose between two beverages; he chooses between life and death. A society that chooses between capitalism and socialism does not choose between two social systems; it chooses between social cooperation and the disintegration of society. Socialism is not an alternative to capitalism; it is an alternative to any system under which men can live as human beings.

Back in middle school, Catherine and I had gone through this stage where all we would read were fantasy books. We'd consume them like M&M's, by the fistful, J.R.R. Tolkien and Terry Brooks and Susan Cooper and Lloyd Alexander. Susan Boone looked, to me, like the queen of the elves (there's almost always an elf queen in fantasy books). I mean, she was shorter than me and had on a strange lineny outfit in pale blues and greens....

School's-out-for-summer!!

Your grades in school, your scores on the SAT, mean less for life success than your capacity to co-operate, your ability to regulate your emotions, your capacity to delay your gratification, and your capacity to focus your attention. Those skills are far more important—all the data indicate—for life success than your IQ or your grades.

Schools: Keep the young public ignorant of real mathematics, real economics, real law, and REAL HISTORY [WC emphasis].

There is not the slightest analogy between playing games and the conduct of business within a market society. The card player wins money by outsmarting his antagonist. The businessman makes money by supplying customers with goods they want to acquire.

Nothing is easier to us who pass our time in the great school of Providence than to l’arn its lessons.

When we graduated high school, she went to the Cooper Union in Manhattan to pursue her love of set design, and I went to Dartmouth to pursue my love of white people and North Face parkas.

Our schools should teach children the skills to work with others- cooperative learning can be effective when practiced well and in moderation- but also the time and training they need to deliberately practice on their own.

I feel like I showed up to school naked or something. I say I'm dating a girl and suddenly all everyone cares about is my sex life.

Go into the London Stock Exchange – a more respectable place than many a court – and you will see representatives from all nations gathered together for the utility of men. Here Jew, Mohammedan and Christian deal with each other as though they were all of the same faith, and only apply the word infidel to people who go bankrupt. Here the Presbyterian trusts the Anabaptist and the Anglican accepts a promise from the Quaker. On leaving these peaceful and free assemblies some go to the Synagogue and others for a drink, this one goes to be baptized in a great bath in the name of Father, Son and Holy Ghost, that one has his son’s foreskin cut and has some Hebrew words he doesn’t understand mumbled over the child, others go to heir church and await the inspiration of God with their hats on, and everybody is happy.

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.

each grabbing one silver-wrapped chocolate from Mrs. Cooper’s basket, it struck Stella that everyone got the same thing, no matter which school they went to.

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

Weekends smoosh together, like one big meshed day of non-schooling. It should be called something like Sunturday. [...] I'm always thinking Saturday is Sunday and Sunday is Saturday so if it's Sunturday, I could never be wrong. --Sofia

Tunnel vision is focus,’ he explains. ‘Limiting what you see or think. When you’re in a tunnel you can only go one way.

I get it, but I don’t wanna be at the wrong place at the wrong time. And there won’t be a wrong time if I can avoid the wrong place.

I will never understand why the ones we like don’t like us back, or why we’re never interested in the ones who actually do like us.

That was our friendship: equal parts irritation and cooperation. The cooperation part was an unofficial brains-for-brawn trade we'd worked out in which I helped him not fail English and he helped me not get killed by the roided-out sociopaths who prowled the halls of our high school.

Eventually you will come to understand that love heals everything, and love is all there is.” "An authentically powered person lives in love. Love is the energy of the soul. Love is what heals the personality. There is nothing that cannot be healed by love. There is nothing but love." "Love is the ability to live your life with an empowered heart without attachment to the outcome, the ability within yourself to distinguish within yourself between love and fear and choose love regardless of what is going on inside yourself or outside. This is self-mastery or authentic power...that means you become clear, forgiving, humble and loving... you are grounded in harmony, cooperating, sharing and reverence for life." "When you become completely loving and kind without fear and without thought of harming others, you graudate from the Earth school. That is when reincarnation ends." "The journey from love to love. This is the journey all of us are on- what happens between teh beginning and end of the journey is your life." "Open to others as you would like them to open to you.

A child's readiness for school depends on the most basic of all knowledge, how to learn. The report lists the seven key ingredients of this crucial capacity—all related to emotional intelligence:6 1. Confidence. A sense of control and mastery of one's body, behavior, and world; the child's sense that he is more likely than not to succeed at what he undertakes, and that adults will be helpful. 2. Curiosity. The sense that finding out about things is positive and leads to pleasure. 3. Intentionality. The wish and capacity to have an impact, and to act upon that with persistence. This is related to a sense of competence, of being effective. 4. Self-control. The ability to modulate and control one's own actions in age-appropriate ways; a sense of inner control. 5. Relatedness. The ability to engage with others based on the sense of being understood by and understanding others. 6. Capacity to communicate. The wish and ability to verbally exchange ideas, feelings, and concepts with others. This is related to a sense of trust in others and of pleasure in engaging with others, including adults. 7. Cooperativeness. The ability to balance one's own needs with those of others in group activity. Whether or not a child arrives at school on the first day of kindergarten with these capabilities depends greatly on how much her parents—and preschool teachers—have given her the kind of care that amounts to a "Heart Start," the emotional equivalent of the Head Start programs.

Limiting the power of government, in order to liberate the individual, was the great American revolutionary insight. Too much cooperation, avoiding conflict from ordinary people, these things aren’t acceptable in America although they may suit China, Indonesia, Britain, or Germany just fine. In America the absence of conflict is a sign of regression toward a global mean, hardly progress by our lights if you’ve seen much of the governance of the rest of the world where common people are crushed like annoying insects if they argue.

And I didn't realize it then, as Sarah and I left the parking lot and sped down the road in her little four-door, but I think that by the end of that very first school day I'd already fallen a bit in love with her.

Our schools should teach children the skills to work with others—cooperative learning can be effective when practiced well and in moderation—but also the time and training they need to deliberately practice on their own.

The movement that I’m in favor of is a movement of libertarians who do not substitute whim for reason. Now some of them do, obviously, and I’m against that. I’m in favor of reason over whim. As far as I’m concerned, and I think the rest of the movement, too, we are anarcho-capitalists. In other words, we believe that capitalism is the fullest expression of anarchism, and anarchism is the fullest expression of capitalism. Not only are they compatible, but you can’t really have one without the other. True anarchism will be capitalism, and true capitalism will be anarchism.

For while religion prescribes brotherly love in the relations among the individuals and groups, the actual spectacle more resembles a battlefield than an orchestra. Everywhere, in economic as well as in political life, the guiding principle is one of ruthless striving for success at the expense of one's fellow. men. This competitive spirit prevails even in school and, destroying all feelings of human fraternity and cooperation, conceives of achievement not as derived from the love for productive and thoughtful work, but as springing from personal ambition and fear of rejection.

The overwhelming tendency of markets is to bring people together, break down prejudices, persuade people of the need to cooperate regardless of class, race, religion, sex/gender, and physical ability. The same is obviously and especially true of sexual orientation. It is the market that rewards people who put aside their biases and seek gains through trade. This is why states devoted to racialist and hateful policies always resort to violence in control of the marketplace.

Unfortunately, that basic sense of fairness and goodwill toward others is under threat in a society like ours that increasingly enriches the richest and abandons the rest to the vagaries of global competition. More and more our media and our school systems emphasize material success and the importance of triumphing over others both athletically and in the classroom. More and more, in an atmosphere of increased competitiveness, middle- and upper-class parents seem driven to greater and greater extremes to give their offspring whatever perceived “edge” they can find. This constant emphasis on competition drowns out the lessons of cooperation, empathy and altruism that are critical for human mental health and social cohesion.

school-boy. The spectators thou regardest as on work-days they regard each other. For thee, then, it may be well to wish thyself behind a desk, over ruled ledgers, collecting tolls, and picking out reversions. Thou feelest not the co-operating, co-inspiring

In fact, the business school professors suggest they should come with their own warning label: Goals may cause systematic problems for organizations due to narrowed focus, unethical behavior, increased risk taking, decreased cooperation, and decreased intrinsic motivation. Use care when applying goals in your organization.

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

But you see, "libertarian" has a special meaning in the United States. The United Statesis off the spectrum of the main tradition in this respect: what's called "libertarianism" here is unbridled capitalism. Now, that's always been opposed in the European libertarian tradition, where every anarchist has been a socialist—because the point is, if you have unbridled capitalism, you have all kinds of authority: you have extreme authority. If capital is privately controlled, then people are going to have to rent themselves in order to survive. Now, you can say, "they rent themselves freely, it's a free contract"—but that's a joke. If your choice is, "do what I tell you or starve," that's not a choice—it's in fact what was commonly referred to as wage slavery in more civilized times, like the eighteenth and nineteenth centuries, for example. The American version of "libertarianism" is an aberration, though—nobody really takes it seriously. I mean, everybody knows that a society that worked by American libertarian principles would self-destruct in three seconds. The only reason people pretend to take it seriously is because you can use it as a weapon. Like, when somebody comes out in favor of a tax, you can say: "No, I'm a libertarian, I'm against that tax"—but of course, I'm still in favor of the government building roads, and having schools, and killing Libyans, and all that sort of stuff. Now, there are consistent libertarians, people like Murray Rothbard [American academic]—and if you just read the world that they describe, it's a world so full of hate that no human being would want to live in it. This is a world where you don't have roads because you don't see any reason why you should cooperate in building a road that you're not going to use: if you want a road, you get together with a bunch of other people who are going to use that road and you build it, then you charge people to ride on it. If you don't like the pollution from somebody's automobile, you take them to court and you litigate it. Who would want to live in a world like that? It's a world built on hatred. The whole thing's not even worth talking about, though. First of all, it couldn't function for a second-and if it could, all you'd want to do is get out, or commit suicide or something. But this is a special American aberration, it's not really serious.

Read Sonya Renee Taylor’s The Body Is Not an Apology, Da’Shaun Harrison’s Belly of the Beast, Charlotte Cooper’s Fat Activism, Roxane Gay’s Hunger, Caleb Luna’s Revenge Body, Kiese Laymon’s Heavy, Nicole Byer’s #VeryFat #VeryBrave, Esther Rothblum and Sondra Solovay’s The Fat Studies Reader, Rachel Wiley’s Fat Girl Finishing School, and more.

If you don’t wear spandex, and your shorts get caught, it will cost you your race.' 'Yeah, and if we wear those it will cost us our live,' Alvin says, laughing.

I’m also scared of shootings, but I still go outside.

My legs are vibrating, but I can’t tell if it’s from fear or instability or both.

This should be the most homoerotically charged baseball dance number since “I Don’t Dance” in High School Musical 2.

Training and Development is an never ending process

Jason, what’s the first thing French children are taught in school?” Scott asked. “I dunno.” “How to say ‘I surrender’ in various languages,” he said and grinned.

The fact that our society honestly believes that poor women don’t have the right to start families, because they may require public assistance, obscures the variety of ways that middle-class families do receive public assistance. White families have been the primary beneficiaries of both public and corporate welfare in the form of redlining policies that drove down property values in Black neighborhoods, making those neighborhoods undesirable for businesses, families, and schools. They have been beneficiaries of favorable bank-loan terms to help them purchase safe, affordable, quality housing. They are the beneficiaries of marital and housing tax breaks and the disproportionate beneficiaries of the dwindling number of quality public schools that we have left.

This is Tiny’s number, but everybody’s going to be looking at the boys in uniform. This should be the most homoerotically charged baseball dance number since “I Don’t Dance” in High School Musical 2.

There were moments of racial unity. Lawrence Goodwyn found in east Texas an unusual coalition of black and white public officials: it had begun during Reconstruction and continued into the Populist period. The state government was in the control of white Democrats, but in Grimes County, blacks won local offices and sent legislators to the state capital. The district clerk was a black man; there were black deputy sheriffs and a black school principal. A night-riding White Man’s Union used intimidation and murder to split the coalition, but Goodwyn points to “the long years of interracial cooperation in Grimes County” and wonders about missed opportunities.

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

The temperature in the gym reached 125 degrees, qualifying anyone there to be served rare. "Could we," Dr. Henneman said, wafting her hands about, "open those back doors, let a little air in? Please?".... Miles Paterini and Pete Couvier ... pressed down on the metal bars. The doors didn't open. People actually gasped. Dennis began calculating the amount of oxygen left in the gymnasium. Dr. Henneman's doctorate in school administration had prepared her for this. "Is Mr. Wrona here?" Mr. Wrona, the school custodian, was not here. He was at home watching women's volleyball with the sound turned off and imagining the moment everyone realized the back doors were locked.

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

For example, Adria came home from nursery school one day with a picture she was excited to show off. She immediately interrupted something important her mother was doing and wanted her mom to celebrate her picture with her. Another time, her mother might

In America the taint of sectarianism lies broad upon the land. Not content with acknowledging the supremacy as the Deity, and with erecting temples in his honor, where all can bow down with reverence, the pride and vanity of human reason enter into and pollute our worship, and the houses that should be of God and for God, alone, where he is to be honored with submissive faith, are too often merely schools of metaphysical and useless distinctions. The nation is sectarian, rather than Christian. Religion's first lesson is humility; its fruit, charity. In the great and sublime ends of Providence, little things are lost, and least of all is he imbued with a right spirit who believes that insignificant observances, subtleties of doctrine, and minor distinctions, enter into the great essentials of the Christian character. The wisest thing for him who is disposed to cavil at the immaterial habits of his neighbor, to split straws on doctrine, to fancy trifles of importance, and to place the man before principles, would be to distrust himself.

I played basketball freshman year of high school. Does that count?” Cooper laughed. “No, not at all. In fact, that’ll probably just set him off on a lecture about follow-through and commitment. Why’d you stop?” “I got cut. I was terrible.” “Really?” “Yes.” Park tilted his head. “Why do you look so happy about that?” “Do I? No.” Cooper tried to school his expression, but Park squinted at him suspiciously, and eventually a grin broke free again. He snagged the front of Park’s shirt and twisted it in his fingers, suddenly unable to resist touching him. “I guess it’s just nice to know you’re not perfect at everything.” Park seemed to think that over, perhaps looking for hidden digs or sarcasm. Eventually, almost tentatively, he said, “Well, I was really, embarrassingly bad. Can’t dribble for shit.” Cooper tugged Park still closer and slid his free hand around Park’s waist. “Go on.” “When my hands are above my head, I’m all thumbs. Can’t catch a thing.” “Mmm.” Cooper pressed their bodies together and inhaled the curve of Park’s neck to his shoulder. “I never once made a free throw.” “Oh baby, the things you say,” Cooper groaned.

I believe this movement will prevail. I don’t mean it will defeat, conquer, or create harm to someone else. Quite the opposite. I don’t tender the claim in an oracular sense. I mean that the thinking that informs the movement’s goals will reign. It will soon suffuse most institutions, but before then, it will change a sufficient number of people so as to begin the reversal of centuries of frenzied self-destructive behavior. Some say it is too late, but people never change when they are comfortable. Helen Keller threw aside the gnawing fears of chronic bad news when she declared, “I rejoice to live in such a splendidly disturbing time!” In such a time, history is suspended and thus unfinished. It will be the stroke of midnight for the rest of our lives. My hopefulness about the resilience of human nature is matched by the gravity of our environmental and social condition. If we squander all our attention on what is wrong, we will miss the prize: In the chaos engulfing the world, a hopeful future resides because the past is disintegrating before us. If that is difficult to believe, take a winter off and calculate what it requires to create a single springtime. It’s not too late for the world’s largest institutions and corporations to join in saving the planet, but cooperation must be on the planet’s terms. The “Help Wanted” signs are everywhere. All people and institutions including commerce, governments, schools, churches and cities, need to learn from life and reimagine the world from the bottom up, based on the first principles if justice and ecology. Ecological restoration is extraordinarily simple: You remove whatever prevents the system from healing itself. Social restoration is no different. We have the heart, knowledge, money and sense to optimize out social and ecological fabric. It is time for all that is harmful to leave. One million escorts are here to transform the nightmares of empire and the disgrace of war on people and place. We are the transgressors and we are the forgivers. “We” means all of us, everyone. There can be no green movement unless there is also a black, brown and copper movement. What is more harmful resides within is, the accumulated wounds of the past, the sorrow, shame, deceit, and ignominy shared by every culture, passed down to every person, as surely as DNA, as history of violence and greed. There is not question that the environmental movement is most critical to our survival. Our house is literally burning, and it is only logical that environmentalists expect the social justice movement to get on the environmental bus. But is actually the other way around; the only way we are going to put out this fire is to get on the social justice bus and heal our wounds, because in the end, there is only one bus. Armed with that growing realization, we can address all that is harmful externally. What will guide us is a living intelligence that creates miracles every second, carried forth by a movement with no name.

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"]

In one respect New Orleans has set an example for all the world in the fight against yellow fever. The first impression was the complete organization of the citizens and the rational and reasonable way in which the fight has been conducted by them. With a tangible enemy in view, the army of defense could begin to fight rationally and scientifically. The... spirit in which the citizens of New Orleans sallied forth to win this fight strikes one who has been witness to the profound gloom, distress, and woe that cloud every other epidemic city. Rupert Boyce, Dean of Liverpool School of Tropical Diseases, 1905

Listen, Mike, I don’t know what happens in parochial schools—most of the guys survive the nuns and come out with a sense of humor—some a little more tasteful than yours, but humor nonetheless. This guy came out like Mother Superior himself, with a stick up his ass that should have punctured his brain by now

This style of teaching reflects the business community,” one fifth-grade teacher in a Manhattan public school told me, “where people’s respect for others is based on their verbal abilities, not their originality or insight. You have to be someone who speaks well and calls attention to yourself. It’s an elitism based on something other than merit.” “Today the world of business works in groups, so now the kids do it in school,” a third-grade teacher in Decatur, Georgia, explained. “Cooperative learning enables skills in working as teams—skills that are in dire demand in the workplace,” writes the educational consultant Bruce Williams.

Why?” Pi asked. “What are your secret thoughts?” “Nothing,” Mackenzie blurted out. Don’t think about it, don’t think about it. Tess shook her head. She doesn’t want the whole school knowing she cheated on Cooper. Aha. “Tess!” Mackenzie yelled. Tess clamped her hand over her mouth. “I’m sorry! I didn’t mean to think it!

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

When thinkers accept those who deny the existence of thinking, as fellow thinkers of a different school of thought—it is they who achieve the destruction of the mind. They grant the enemy’s basic premise, thus granting the sanction of reason to formal dementia. A basic premise is an absolute that permits no co-operation with its antithesis and tolerates no tolerance.

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.

So where is it?” Harry asked suspiciously. “Unfortunately,” said Scrimgeour, “that sword was not Dumbledore’s to give away. The sword of Godric Gryffindor is an important historical artifact, and as such, belongs—” “It belongs to Harry!” said Hermione hotly. “It chose him, he was the one who found it, it came to him out of the Sorting Hat—” “According to reliable historical sources, the sword may present itself to any worthy Gryffindor,” said Scrimgeour. “That does not make it the exclusive property of Mr. Potter, whatever Dumbledore may have decided.” Scrimgeour scratched his badly shaven cheek, scrutinizing Harry. “Why do you think—?” “—Dumbledore wanted to give me the sword?” said Harry, struggling to keep his temper. “Maybe he thought it would look nice on my wall.” “This is not a joke, Potter!” growled Scrimgeour. “Was it because Dumbledore believed that only the sword of Godric Gryffindor could defeat the Heir of Slytherin? Did he wish to give you that sword, Potter, because he believed, as do many, that you are the one destined to destroy He-Who-Must-Not-Be-Named?” “Interesting theory,” said Harry. “Has anyone ever tried sticking a sword in Voldemort? Maybe the Ministry should put some people onto that, instead of wasting their time stripping down Deluminators or covering up breakouts from Azakaban. So is this what you’ve been doing, Minister, shut up in your office, trying to break open a Snitch? People are dying—I was nearly one of them—Voldemort chased me across three counties, he killed Mad-Eye Moody, but there’s been no word about any of that from the Ministry, has there? And you still expect us to cooperate with you?” “You go too far!” shouted Scrimgeour, standing up; Harry jumped to his feet too. Scrimgeour limped toward Harry and jabbed him hard in the chest with the point of his wand: It singed a hole in Harry’s T-shirt like a lit cigarette. “Oi!” said Ron, jumping up and raising his own wand, but Harry said, “No! D’you want to give him an excuse to arrest us?” “Remembered you’re not at school, have you?” said Scrimgeour, breathing hard into Harry’s face. “Remembered that I am not Dumbledore, who forgave your insolence and insubordination? You may wear that scar like a crown, Potter, but it is not up to a seventeen-year-old boy to tell me how to do my job! It’s time you learned some respect!” “It’s time you earned it,” said Harry.

In what, then, can those engaged in this kind of warfare place their hope? The Nakano Military School answered this question with a simple sentence: “In secret warfare, there is integrity.” And this is right, for integrity is the greatest necessity when a man must deceive not only his enemies but his friends. With integrity—and I include in this sincerity, loyalty, devotion to duty and a sense of morality—one can withstand all hardships and ultimately turn hardship itself into victory. This was the lesson that the instructors at Futamata were constantly trying to instill in us. One of them put it this way: “If you are genuinely pure in spirit, people will respond to you and cooperate with you.” This meant to me that so long as I remained pure inside, whatever measures I saw fit to take would eventually redound to the good of my country and my countrymen.

Yeah, yeah, yeah. I’m too verbal, I know. The school therapist says I’m, uh . . . I’m afraid if I don’t tell you I like you all the time—oh, ’cos I told her how important our friendship is now—that you’ll have a reason to reject me. But she says it works the opposite way, and, uh, that I’m really just trying to make it impossible for you to say how you feel about me, ’cos I’m afraid what you’ll say is I don’t really matter to you.

We marched him to the turfy shack where he lived with his parents and while the youth sulked Petronius Longus put the whole moral issue in succinct terms to them: Ollia’s father was a legionary veteran who had served in Egypt and Syria for over twenty years until he left with double pay, three medals, and a diploma that made Ollia legitimate; he now ran a boxers’ training school where he was famous for his high-minded attitude and his fighters were notorious for their loyalty to him… The old fisherman was a toothless, hapless, faithless cove you would not trust too near you with a filleting knife, but whether from fear or simple cunning he co-operated eagerly. The lad agreed to marry the girl and since Silvia would never abandon Ollia here, we decided that the fisherboy had to come back with us to Rome. His relations looked impressed by this result. We accepted it as the best we could achieve.

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.

Every time you become a-better-version-of-yourself, the con-sequences of your transformation echo throughout your family, friends, business, school, neighborhood, church, marriage, nation, and beyond to people and places in the future. It is God who does the transforming, but only to the extent that we cooperate. God’s grace is constant, never lacking. So our cooperation with God’s desire to transform us is essential; it is the variable. Are you willing to let God transform you?

Squatters. The dispossessed. The water rats. Denizens of the deep, citizens of the shallows. And a lot of them were interested in trying something different, including which authorities they gave their consent to be governed by. Hegemony had drowned, so in the years after the flooding there was a proliferation of cooperatives, neighborhood associations, communes, squats, barter, alternative currencies, gift economies, solar usufruct, fishing village cultures, mondragons, unions, Davy’s locker freemasonries, anarchist blather, and submarine technoculture, including aeration and aquafarming. Also sky living in skyvillages that used the drowned cities as mooring towers and festival exchange points; containerclippers and townships as floating islands; art-not-work, the city regarded as a giant collaborative artwork; blue greens, amphibiguity, heterogeneticity, horizontalization, deoligarchification; also free open universities, free trade schools, and free art schools.

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

Eventually you will come to understand that love heals everything, and love is all there is.” "An authentically powered person lives in love. Love is the energy of the soul. Love is what heals the personality. There is nothing that cannot be healed by love. There is nothing but love." "Love is the ability to live your life with an empowered heart without attachment to the outcome, the ability within yourself to distinguish within yourself between love and fear and choose love regardless of what is going on inside yourself or outside. This is self-mastery or authentic power...that means you become clear, forgiving, humble and loving... you are grounded in harmony, cooperating, sharing and reverence for life." "When you become completely loving and kind without fear and without thought of harming others, you graudate from the Earth school. That is when reincarnation ends." "The journey from love to love. This is the journey all of us are on- what happens between the beginning and end of the journey is your life." "Open to others as you would like them to open to you

We can be inspired by leaders we’ve never met and devoted to organizations with no fixed membership, such as nations, churches, corporations, and schools. Jonathan Haidt has argued that this capacity for devotion to leaders, organizations, and more abstract ideals might have evolved to facilitate cooperation in large groups, just as romantic love evolved to facilitate cooperative parenting. This capacity may depend on our ability to experience awe—to be moved by, and devoted to, things larger than ourselves and our familiar social circles. WATCHFUL

This should not be the only book you read by a fat person about fatness and anti-fatness. Read Sonya Renee Taylor’s The Body Is Not an Apology, Da’Shaun Harrison’s Belly of the Beast, Charlotte Cooper’s Fat Activism, Roxane Gay’s Hunger, Caleb Luna’s Revenge Body, Kiese Laymon’s Heavy, Nicole Byer’s #VeryFat #VeryBrave, Esther Rothblum and Sondra Solovay’s The Fat Studies Reader, Rachel Wiley’s Fat Girl Finishing School, and more. Whether you’re new to thinking critically about anti-fatness or a longstanding fat activist, be sure to locate this book, accurately, as just one of many fat perspectives available to you. Writers who aren’t fat have made substantial contributions here too. Sabrina Strings’s Fearing the Black Body: The Racial Origins of Fat Phobia is an indispensable history linking anti-Black racism to anti-fatness. J. Eric Oliver’s Fat Politics analyzes the emergence in the 1990s and 2000s of the United States’ so-called obesity epidemic. Each of these works offer vital analysis of the mechanics and history of anti-fatness. And each will deepen your thinking about anti-fatness and your clarity in countering anti-fatness.

Why do we learn things we'll never use? Why are we taught f(x+y) = f(x) + f(y)? Why are we made to memorize the decline and fall or royal dynasties but not stories of people who've experienced and overcome heartbreak? Why do we answer dozens of questions about the layers of the earth but not of what lies within ourselves? Why do we break down the cellular anatomies of amoebas and plankton but not the anatomy of pain? Why are we told to win, before we're told to overcome ourselves? Why are we lectured on English and French grammar, before we can learn what it is we really need to hear in life? Why are we taught to compete, not cooperate? Why are we forced to compare and ask, what grade did you get, what place did you finish in, whose clothes are you wearing, where did you go to school, where do you work? Why does not being at the top automatically mean you've failed? Why do we feel the need to look good on paper, and who decides what's written on this "paper"? Why can't everyone just be left alone? Why can't everyone just stop running? Who is making us feel more shame with every ounce of envy? Who is this elusive Pied Piper at the head of the pack, luring everyone with his pipe? And just who and where am I?

I really believe that people don’t understand how much I learned from watching Family Matters, The Fresh Prince of Bel-air and A Different World. Dwayne Wayne’s character taught me that not matter how hard school gets or not matter what people say about your physical appearance, push through it and be yourself, and always give back to the place that gave to you. Steve Urkel’s character taught me how to love a girl and the importance of patience. The Fresh Price of Bel-air demonstrated how to be a good son, and even if you are without a father, there is still a bright future that lies ahead. I practice everything I learn from these shows in my daily life and I get positive results.

Everywhere, in economic as well as in political life, the guiding principle is one of ruthless striving for success at the expense of one's fellow men. This competitive spirit prevails even in school and, destroying all feelings of human fraternity and cooperation, conceives of achievement not as derived from the love for productive and thoughtful work, but as springing from personal ambition and fear of rejection. There are pessimists who hold that such a state of affairs is necessarily inherent in human nature … The study of the social patterns in certain so-called primitive cultures, however, seems to have made it sufficiently evident that such a defeatist view is wholly unwarranted.

In theory, if some holy book misrepresented reality, its disciples would sooner or later discover this, and the text’s authority would be undermined. Abraham Lincoln said you cannot deceive everybody all the time. Well, that’s wishful thinking. In practice, the power of human cooperation networks depends on a delicate balance between truth and fiction. If you distort reality too much, it will weaken you, and you will not be able to compete against more clear-sighted rivals. On the other hand, you cannot organise masses of people effectively without relying on some fictional myths. So if you stick to unalloyed reality, without mixing any fiction with it, few people will follow you. If you used a time machine to send a modern scientist to ancient Egypt, she would not be able to seize power by exposing the fictions of the local priests and lecturing the peasants on evolution, relativity and quantum physics. Of course, if our scientist could use her knowledge in order to produce a few rifles and artillery pieces, she could gain a huge advantage over pharaoh and the crocodile god Sobek. Yet in order to mine iron ore, build blast furnaces and manufacture gunpowder the scientist would need a lot of hard-working peasants. Do you really think she could inspire them by explaining that energy divided by mass equals the speed of light squared? If you happen to think so, you are welcome to travel to present-day Afghanistan or Syria and try your luck. Really powerful human organisations – such as pharaonic Egypt, the European empires and the modern school system – are not necessarily clear-sighted. Much of their power rests on their ability to force their fictional beliefs on a submissive reality. That’s the whole idea of money, for example. The government makes worthless pieces of paper, declares them to be valuable and then uses them to compute the value of everything else. The government has the power to force citizens to pay taxes using these pieces of paper, so the citizens have no choice but to get their hands on at least some of them. Consequently, these bills really do become valuable, the government officials are vindicated in their beliefs, and since the government controls the issuing of paper money, its power grows. If somebody protests that ‘These are just worthless pieces of paper!’ and behaves as if they are only pieces of paper, he won’t get very far in life.

The cooperative approach has politically progressive roots—the theory is that students take ownership of their education when they learn from one another—but according to elementary school teachers I interviewed at public and private schools in New York, Michigan, and Georgia, it also trains kids to express themselves in the team culture of corporate America. “This style of teaching reflects the business community,” one fifth-grade teacher in a Manhattan public school told me, “where people’s respect for others is based on their verbal abilities, not their originality or insight. You have to be someone who speaks well and calls attention to yourself. It’s an elitism based on something other than merit.” “Today the world of business works in groups, so now the kids do it in school,” a third-grade teacher in Decatur, Georgia, explained.

What scientists haven’t realized until recently is that these risk factors have an upside. In other words, the sensitivities and the strengths are a package deal. High-reactive kids who enjoy good parenting, child care, and a stable home environment tend to have fewer emotional problems and more social skills than their lower-reactive peers, studies show. Often they’re exceedingly empathic, caring, and cooperative. They work well with others. They are kind, conscientious, and easily disturbed by cruelty, injustice, and irresponsibility. They’re successful at the things that matter to them. They don’t necessarily turn into class presidents or stars of the school play, Belsky told me, though this can happen, too: “For some it’s becoming the leader of their class. For others it takes the form of doing well academically or being well-liked.

A school-age child has a huge list of developmental tasks to accomplish. The biggest one is learning the skills that she perceives she will need in adulthood. For some children, these skills are reading, writing, and math. For others, they are learning how to manipulate, con others, steal, or fight. A school-age child must learn from her own mistakes and decide for herself that “I am capable.” She must learn to listen in order to collect information and think logically. She must learn about rules and the consequences of breaking them. She must test her own ideas and values, and see that she can disagree with others and still be loved. School-age children grow in their ability to cooperate during the same years in which they contrast their abilities with those of others. They grapple with the concept of responsibility and strengthen their internal control mechanisms.

I Won’t Write Your Obituary You asked if you could call to say goodbye if you were ever really gonna kill yourself. Sure, but I won’t write your obituary. I’ll commission it from some dead-end journalist who will say things like: “At peace… Better place… Fought the good fight…” Maybe reference the loving embrace of Capital-G-God at least 4 times. Maybe quote Charles fucking Bukowski. And I won’t stop them because I won’t write your obituary. But if you call me, I will write you a new sky, one you can taste. I will write you a D-I-Y cloud maker so on days when you can’t do anything you can still make clouds in whatever shape you want them. I will write you letters, messages in bottles, in cages, in orange peels, in the distance between here and the moon, in forests and rivers and bird songs. I will write you songs. I can’t write music, but I’ll find Rihanna, and I’ll get her to write you music if it will make you want to dance a little longer. I will write you a body whose veins are electricity because outlets are easier to find than good shrinks, but we will find you a good shrink. I will write you 1-800-273-8255, that’s the suicide hotline; we can call it together. And yeah, you can call me, but I won’t tell you it’s okay, that I forgive you. I won’t say “goodbye” or “I love you” one last time. You won’t leave on good terms with me, Because I will not forgive you. I won’t read you your last rights, absolve you of sin, watch you sail away on a flaming viking ship, my hand glued to my forehead. I will not hold your hand steady around a gun. And after, I won’t come by to pick up the package of body parts you will have left specifically for me. I’ll get a call like “Ma’am, what would you have us do with them?” And I’ll say, “Burn them. Feed them to stray cats. Throw them at school children. Hurl them at the sea. I don’t care. I don’t want them.” I don’t want your heart. It’s not yours anymore, it’s just a heart now and I already have one. I don’t want your lungs, just deflated birthday party balloons that can’t breathe anymore. I don’t want a jar of your teeth as a memento. I don’t want your ripped off skin, a blanket to wrap myself in when I need to feel like your still here. You won’t be there. There’s no blood there, there’s no life there, there’s no you there. I want you. And I will write you so many fucking dead friend poems, that people will confuse my tongue with your tombstone and try to plant daisies in my throat before I ever write you an obituary while you’re still fucking here. So the answer to your question is “yes”. If you’re ever really gonna kill yourself, yes, please, call me.

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

When Gene Crutchfield brought his troubled friend to Hopkins in 1938, Hopkins was twenty-four years old and in charge of LeKies Memorial, the Methodist church in the Atlantic City neighborhood. He had taken over the parish the year before and wore a mustache to try to make himself look older. It complemented his horn-rimmed glasses and added a bit of distinction to an otherwise unimpressive medium height and build. Hopkins’s father and grandfather had been Methodist ministers, but tradition was not the reason he had dropped out of law school and entered the ministry. He had been attracted by the ideas then being promoted within the Methodist Church in Virginia. They were ideas of the kind that are now taken for granted in American life—nutrition and welfare support for dependent children; free medical care for the impoverished and the aged; the right of workers to organize a union, to receive a minimum wage, to strike; interracial cooperation.

The instinctive attraction of the daughters of high society to noble ideals was probably reinforced by an idea that, in dedicating themselves to the Church, they could escape the sometimes grim realities of marriage. It was not only the problem of volatile husbands raised in a society that prized aggressive masculinity and constant pregnancy; there was also the painful fact that only a few of the numerous babies would survive to adulthood. Against these harsh realities, the new monastic communities offered an appealing alternative, a rigid but somehow delicious atmosphere similar to that of a girls' boarding school. To a virgin, this must have seemed attractive, and to a teenage Roman widow weighing the dangers of a second marriage, it must have seemed positively utopian. And, of course, there was the chance to do good work. We should not underestimate the delight that these women found in being able to pool their resources in trying to better the lot of the city's poor.

It was one of those rare moments where one has a vision of the scope of the wild ocean. Not just small cylinders firing to keep a tiny engine running, but rather the giant, massive gears of nature, each one with its own reasoning, its own meta-logic, spinning in its particular circle in competition or in confluence with the gear below it. We zeroed in on the school, but our progress was painfully slow, It would have been foolish to speed into the tumult-we would have ruined our baits in the process and doomed our chances of hooking a tuna. But luckily, the commotion did not subside. If anything it only grew more frantic and exhuberant on our approach. Beneath the birds, beneath the dolphins, beneath the menhaden, there should have been an equally vast school of giant bluefin tuna, collaborating with vertebrates of the so-called higher orders of life to form the floor of the prey trap, sealing the baitfish in from below, while the dolphins and birds made up the trap's walls and ceiling. A strike from a giant tuna seemed inevitable.....as the boat moved forward, I saw seabirds gathering up ahead into a cloud, the size and violence of which I had never seen before. Gannets - big, albatross-like pelagic birds - flew hundreds of feet above the churning surface of the water. In a flock of many thousands, they whirled in unison and then, as if on command from some brigadier general of bird life, dropped in an arc, bird after bird, into the water beneath. The gyre of gannets turned in a clockwise direction, and down below, spinning counterclockwise, was the largest school of dolphins I'd ever seen. There in the angry blue-green sea, the dolphins had corralled a vast school of menhaden-small herringlike creatures that, when bitten, release globules of oil that float on the surface. Oil slicks flattened the water everywhere as the dolphins swirled around, using their exceptional intelligence and wolf-pack cooperation to befuddle and surround the fish, which in turn whirled in a clockwise direction.

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

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

(4) The racial issue. Voucher plans were adopted for a time in a number of southern states to avoid integration. They were ruled unconstitutional. Discrimination under a voucher plan can be prevented at least as easily as in public schools by redeeming vouchers only from schools that do not discriminate. A more difficult problem has troubled some students of vouchers. That is the possibility that voluntary choice with vouchers might increase racial and class separation in schools and thus exacerbate racial conflict and foster an increasingly segregated and hierarchical society. We believe that the voucher plan would have precisely the opposite effect; it would moderate racial conflict and promote a society in which blacks and whites cooperate in joint objectives, while respecting each other's separate rights and interests. Much objection to forced integration reflects not racism but more or less well-founded fears about the physical safety of children and the quality of their schooling. Integration has been most successful when it has resulted from choice, not coercion. Nonpublic schools, parochial and other, have often been in the forefront of the move toward integration.

Scientists have known for a while that high-reactive temperaments come with risk factors. These kids are especially vulnerable to challenges like marital tension, a parent’s death, or abuse. They’re more likely than their peers to react to these events with depression, anxiety, and shyness. Indeed, about a quarter of Kagan’s high-reactive kids suffer from some degree of the condition known as “social anxiety disorder,” a chronic and disabling form of shyness. What scientists haven’t realized until recently is that these risk factors have an upside. In other words, the sensitivities and the strengths are a package deal. High-reactive kids who enjoy good parenting, child care, and a stable home environment tend to have fewer emotional problems and more social skills than their lower-reactive peers, studies show. Often they’re exceedingly empathic, caring, and cooperative. They work well with others. They are kind, conscientious, and easily disturbed by cruelty, injustice, and irresponsibility. They’re successful at the things that matter to them. They don’t necessarily turn into class presidents or stars of the school play, Belsky told me, though this can happen, too: “For some it’s becoming the leader of their class. For others it takes the form of doing well academically or being well-liked.

Tourists enter Tehran from the south on a carriageway built by order of the Shah. On the city’s outskirts they pass through the green belt he envisioned would protect Tehran from the twin scourges of desert wind and dust. In the central city visitors pass by the government ministries, hospitals, universities, schools, concert halls, monuments, bridges, sports complexes, hotels, museums, galleries, and gleaming underground metro that were among his many pet projects. … He championed the social welfare state that today provides Iranians with access to state-run health care and education. He raised the scholarship money that allowed hundreds of thousands of Iranian university students, including many luminaries of the Islamic Republic, to study abroad at leading American and European universities. The Shah ordered the fighter jets that made Iran’s air force the most powerful in southwestern Asia. He established the first national parks and state forests and ordered strict water, animal, and conservation measures. Perhaps it is no surprise that Iran today has the look and feel of a haunted house. The man who built modern Iran is nowhere to be seen but his presence is felt everywhere. The revolutionaries who replaced the Shah may not like to hear it, but Iran today is as much his country as it is theirs.

The charge of heartlessness, epitomized in the remark that William H. Vanderbilt, a railroad tycoon, is said to have made to an inquiring reporter, "The public be damned," is belied by the flowering of charitable activity in the United States in the nineteenth century. Privately financed schools and colleges multiplied; foreign missionary activity exploded; nonprofit private hospitals, orphanages, and numerous other institutions sprang up like weeds. Almost every charitable or public service organization, from the Society for the Prevention of Cruelty to Animals to the YMCA and YWCA, from the Indian Rights Association to the Salvation Army, dates from that period. Voluntary cooperation is no less effective in organizing charitable activity than in organizing production for profit. The charitable activity was matched by a burst of cultural activity—art museums, opera houses, symphonies, museums, public libraries arose in big cities and frontier towns alike. The size of government spending is one measure of government's role. Major wars aside, government spending from 1800 to 1929 did not exceed about 12 percent of the national income. Two-thirds of that was spent by state and local governments, mostly for schools and roads. As late as 1928, federal government spending amounted to about 3 percent of the national income.

Staying at Home during this lockdown period is the right time to find your life purpose within Ba Ga Mohlala family/clan. This is an opportunity to know yourself better and to understand what motivates and feeds your mind and your soul, and also to find out as to where you fit in the bigger Ba Ga Mohlala family/clan. All members of each family/clan possess characteristics, abilities, and qualities specific to that family/clan. It is up to the family/clan to distinguish itself amongst other families/clans. Ba Ga Mohlala has become an institution to build cooperation in order to build and forge unity for social and economic benefits for Ba Ga Mohlala and Banareng in general. An institution is social structure in which people cooperate and which influences the behavior of people and the way they live. intelligence and assertiveness comes to us as our nature, it is in our blood (DNA) and all there is for us to do is to nature it and it will shine, otherwise it will gather dust and rust in us. The key of brotherhood and sisterhood is that brothers and sisters carry the same genetic code. Together, united, they carry the legacy of their forefathers. Our bond (through our shared blood/DNA) as Ba Ga Mohlala family/clan is our insurance for the future. As Ba Ga Mohlala we can have our own Law firms, Auditing Firms, Doctors's Medical Surgeries, Private School, Private Clinics or Private Hospital, farms and lot of small to medium manufacturing, service, retail and wholesale companies and become self relient. All it takes to achieve that is unity, willpower and commitment.

Is Joanna Gaines here? We have a warrant here for her arrest,” the officer said. It was the tickets. I knew it. And I panicked. I picked up my son and I hid in the closet. I literally didn’t know what to do. I’d never even had a speeding ticket, and all of a sudden I’m thinking, I’m about to go to prison, and my child won’t be able to eat. What is this kid gonna do? I heard Chip say, “She’s not here.” Thankfully, Drake didn’t make a peep, and the officer believed him. He said, “Well, just let her know we’re looking for her,” and they left. Jo’s the most conservative girl in the world. She had never even been late for school. I mean, this girl was straitlaced. So now we realize there’s a citywide warrant out for her arrest, and we’re like, “Oh, crap.” In her defense, Jo had wanted to pay those tickets off all along, and I was the one saying, “No way. I’m not paying these tickets.” So we decided to try to make it right. We called the judge, and the court clerk told us, “Okay, you have an appointment at three in the afternoon to discuss the tickets. See you then.” We wanted to ask the judge if he could remove a few of them for us. “The fines for our dogs “running at large” on our front porch just seemed a bit excessive. We arrived at the courthouse, and Chip was carrying Drake in his car seat. I couldn’t carry it because I was still recovering from Drake’s delivery. We got inside and spoke to a clerk. They looked at the circumstances and decided to switch all the tickets into Chip’s name. Those dogs were basically mine, and it didn’t make sense to have the tickets in her name. But as soon as they did that, this police officer walked over and said, “Hey, do you mind emptying out all of your pockets?” I got up and cooperated. “Absolutely. Yep,” I said. I figured it was just procedure before we went in to see the judge. Then he said, “Yeah, you mind taking off your belt?” I thought, That’s a little weird. Then he said, “Do you mind turning around and putting your hands behind your back?” They weren’t going to let us talk to the judge at all. The whole thing was just a sting to get us to come down there and be arrested. They arrested Chip on the spot. And I’m sitting there saying, “I can’t carry this baby in his car seat. What am I supposed to do?” I started bawling. “You can’t take him!” I cried. But they did. They took him right outside and put him in the back of a police car. Now I feel like the biggest loser in the world. I’m in the back of a police car as my crying wife comes out holding our week-old baby. I’m walking out, limping, and waving to him as they drive away. And I can’t even wave because my hands are cuffed behind my back. So here I am awkwardly trying to make a waving motion with my shoulder and squinching my face just to try to make Jo feel better. It was just the most comical thing, honestly. A total joke. To take a man to jail because his dogs liked to walk around a neighborhood, half of which he owns? But it sure wasn’t funny at the time. I was flooded with hormones and just could not stop crying. They told me they were taking my husband to the county jail. Luckily we had a buddy who was an attorney, so I called him. I was clueless. “I’ve never dated a guy that’s been in trouble, and now I’ve got a husband that’s in jail.

Hiya, cutie! How was your first day of school?" She pops the oven shut with her hip. He shakes his head and pulls up a bar stool next to Rayna, who's sitting at the counter painting her nails the color of a red snapper. "This won't work. I don't know what I'm doing," he says. "Sweet pea, what happened? Can't be that bad." He nods. "It is. I knocked Emma unconscious." Rachel spits the wine back in her glass. "Oh, sweetie, uh...that sort of thing's been frowned upon for years now." "Good. You owed her one," Rayna snickers. "She shoved him at the beach," she explains to Rachel. "Oh?" Rachel says. "That how she got your attention?" "She didn't shove me; she tripped into me," he says. "And I didn't knock her out on purpose. She ran from me, so I chased her and-" Rachel holds up her hand. "Okay. Stop right there. Are the cops coming by? You know that makes me nervous." "No," Galen says, rolling his eyes. If the cops haven't found Rachel by now, they're not going to. Besides, after all this time, the cops wouldn't still be looking. And the other people who want to find her think she's dead. "Okay, good. Now, back up there, sweet pea. Why did she run from you?" "A misunderstanding." Rachel clasps her hands together. "I know, sweet pea. I do. But in order for me to help you, I need to know the specifics. Us girls are tricky creatures." He runs a hand through his hair. "Tell me about it. First she's being nice and cooperative, and then she's yelling in my face." Rayna gasps. "She yelled at you?" She slams the polish bottle on the counter and points at Rachel. "I want you to be my mother, too. I want to be enrolled in school." "No way. You step one foot outside this house, and I'll arrest you myself," Galen says. "And don't even think about getting in the water with that human paint on your fingers." "Don't worry. I'm not getting in the water at all." Galen opens his mouth to contradict that, to tell her to go home tomorrow and stay there, but then he sees her exasperated expression. He grins. "He found you." Rayna crosses her arms and nods. "Why can't he just leave me alone? And why do you think it's so funny? You're my brother! You're supposed to protect me!" He laughs. "From Toraf? Why would I do that?" She shakes her head. "I was trying to catch some fish for Rachel, and I sensed him in the water. Close. I got out as fast as I could, but probably he knows that's what I did. How does he always find me?" "Oops," Rachel says. They both turn to her. She smiles apologetically at Rayna. "I didn't realize you two were at odds. He showed up on the back porch looking for you this morning and...I invited him to dinner. Sorry." As Galen says, "Rachel, what if someone sees him?" Rayna is saying, "No. No, no, no, he is not coming to dinner." Rachel clears her throat and nods behind them. "Rayna, that's very hurtful. After all we've been through," Toraf says. Rayna bristles on the stool, growling at the sound of his voice. She sends an icy glare to Rachel, who pretends not to notice as she squeezes a lemon slice over the fillets. Galen hops down and greets his friend with a strong punch to the arm. "Hey there, tadpole. I see you found a pair of my swimming trunks. Good to see your tracking skills are still intact after the accident and all." Toraf stares at Rayna's back. "Accident, yes. Next time, I'll keep my eyes open when I kiss her. That way, I won't accidentally bust my nose on a rock again. Foolish me, right?" Galen grins.

I'm glad you brought it up. I wasn't sure how to approach you about it, but this makes it easier for both of us, don't you think? And if you keep cooperating, I'm sure I can get you leniency." I gulp. "Leniency?" "Yes, Emma. Of course you realize I could arrest you right now. You understand that, right?" Ohmysweetgoodness, he came all this way to press assault charges against me! Is he going to sue me, sue my family? I'm eighteen now. I could legally be sued. The heat on my cheeks is part kill-me-now embarrassment and part where's-a-knife-when-you-need-one rage. "But it was an accident!" I hiss. "An accident? You've got to be kidding me." He pinches the bridge of his nose. "No, I am not kidding. Why would I ram into you on purpose? I don't even know you! And anyways, how do I know you didn't run into me, huh?" The idea is preposterous, but it leaves room for reasonable doubt. I can see by his expression he didn't think of that. "What?" He is struggling to follow, but what did I expect? He can't even find his class in a school with only three halls. That he found me clear across the country seems more miraculous than a push-up bra. "I said, you'll have to prove that I ran into you on purpose. That I meant to cause you harm. And besides, I checked with you at the time-" "Emma." "-and you said you didn't have injuries-" "Emma." "-but the only witness I have on my side is dead-" "EM-MA." "Did you hear me, Galen?" I turn around and yell at the remaining spectators in the hall as the bell rings. "CHLOE IS DEAD!" Sprinting is not a good idea for me in the first place. Sprinting with tears blurring my vision, even worse. But sprinting with tears blurring my vision and while wearing flip-flops is a lack of respect for human life, starting with my own. So then, I am not surprised when the door to the cafeteria opens into my face. I am a little surprised when everything goes black.

The climate for relationships within an innovation group is shaped by the climate outside it. Having a negative instead of a positive culture can cost a company real money. During Seagate Technology’s troubled period in the mid-to-late 1990s, the company, a large manufacturer of disk drives for personal computers, had seven different design centers working on innovation, yet it had the lowest R&D productivity in the industry because the centers competed rather than cooperated. Attempts to bring them together merely led people to advocate for their own groups rather than find common ground. Not only did Seagate’s engineers and managers lack positive norms for group interaction, but they had the opposite in place: People who yelled in executive meetings received “Dog’s Head” awards for the worst conduct. Lack of product and process innovation was reflected in loss of market share, disgruntled customers, and declining sales. Seagate, with its dwindling PC sales and fading customer base, was threatening to become a commodity producer in a changing technology environment. Under a new CEO and COO, Steve Luczo and Bill Watkins, who operated as partners, Seagate developed new norms for how people should treat one another, starting with the executive group. Their raised consciousness led to a systemic process for forming and running “core teams” (cross-functional innovation groups), and Seagate employees were trained in common methodologies for team building, both in conventional training programs and through participation in difficult outdoor activities in New Zealand and other remote locations. To lead core teams, Seagate promoted people who were known for strong relationship skills above others with greater technical skills. Unlike the antagonistic committees convened during the years of decline, the core teams created dramatic process and product innovations that brought the company back to market leadership. The new Seagate was able to create innovations embedded in a wide range of new electronic devices, such as iPods and cell phones.

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

A different approach was taken in 1972 by Dr. Walter Mischel, also of Stanford, who analyzed yet another characteristic among children: the ability to delay gratification. He pioneered the use of the “marshmallow test,” that is, would children prefer one marshmallow now, or the prospect of two marsh-mallows twenty minutes later? Six hundred children, aged four to six, participated in this experiment. When Mischel revisited the participants in 1988, he found that those who could delay gratification were more competent than those who could not. In 1990, another study showed a direct correlation between those who could delay gratification and SAT scores. And a study done in 2011 indicated that this characteristic continued throughout a person’s life. The results of these and other studies were eye-opening. The children who exhibited delayed gratification scored higher on almost every measure of success in life: higher-paying jobs, lower rates of drug addiction, higher test scores, higher educational attainment, better social integration, etc. But what was most intriguing was that brain scans of these individuals revealed a definite pattern. They showed a distinct difference in the way the prefrontal cortex interacted with the ventral striatum, a region involved in addiction. (This is not surprising, since the ventral striatum contains the nucleus accumbens, known as the “pleasure center.” So there seems to be a struggle here between the pleasure-seeking part of the brain and the rational part to control temptation, as we saw in Chapter 2.) This difference was no fluke. The result has been tested by many independent groups over the years, with nearly identical results. Other studies have also verified the difference in the frontal-striatal circuitry of the brain, which appears to govern delayed gratification. It seems that the one characteristic most closely correlated with success in life, which has persisted over the decades, is the ability to delay gratification. Although this is a gross simplification, what these brain scans show is that the connection between the prefrontal and parietal lobes seems to be important for mathematical and abstract thought, while the connection between the prefrontal and limbic system (involving the conscious control of our emotions and pleasure center) seems to be essential for success in life. Dr. Richard Davidson, a neuroscientist at the University of Wisconsin–Madison, concludes, “Your grades in school, your scores on the SAT, mean less for life success than your capacity to co-operate, your ability to regulate your emotions, your capacity to delay your gratification, and your capacity to focus your attention. Those skills are far more important—all the data indicate—for life success than your IQ or your grades.

To see how we separate, we first have to examine how we get together. Friendships begin with interest. We talk to someone. They say something interesting and we have a conversation about it. However, common interests don’t create lasting bonds. Otherwise, we would become friends with everyone with whom we had a good conversation. Similar interests as a basis for friendship doesn’t explain why we become friends with people who have completely different interests than we do. In time, we discover common values and ideals. However, friendship through common values and ideals doesn’t explain why atheists and those devout in their faith become friends. Vegans wouldn’t have non-vegan friends. In the real world, we see examples of friendships between people with diametrically opposed views. At the same time, we see cliques form in churches and small organizations dedicated to a particular cause, and it’s not uncommon to have cliques inside a particular belief system dislike each other. So how do people bond if common interests and common values don’t seem to be the catalyst for lasting friendships? I find that people build lasting connections through common problems and people grow apart when their problems no longer coincide. This is why couples especially those with children tend to lose their single friends. Their primary problems have become vastly different. The married person’s problems revolve around family and children. The single person’s problem revolves around relationships with others and themselves. When the single person talks about their latest dating disaster, the married person is thinking I’ve already solved this problem. When the married person talks about finding good daycare, the single person is thinking how boring the problems of married life can be. Eventually marrieds and singles lose their connection because they don’t have common problems. I look back at friends I had in junior high and high school. We didn’t become friends because of long nights playing D&D. That came later. We were all loners and outcasts in our own way. We had one shared problem that bound us together: how to make friends and relate to others while feeling so “different”. That was the problem that made us friends. Over the years as we found our own answers and went to different problems, we grew apart. Stick two people with completely different values and belief systems on a deserted island where they have to cooperate to survive. Then stick two people with the same values and interests together at a party. Which pair do you think will form the stronger bond? When I was 20, I was living on my own. I didn’t have many friends who were in college because I couldn’t relate to them. I was worrying about how to pay rent and trying to stretch my last few dollars for food at the end of the month. They were worried about term papers. In my life now, the people I spend the most time with have kids, have careers, are thinking about retirement and are figuring out their changing roles and values as they get older. These are problems that I relate to. We solve them in different ways because our values though compatible aren’t similar. I feel connected hearing about how they’ve chosen to solve those issues in a way that works for them.

In their eagerness to eliminate from history any reference to individuais and individual events, collectivist authors resorted to a chimerical construction, the group mind or social mind. At the end of the eighteenth and beginning of the nineteenth centuries German philologists began to study German medieval poetry, which had long since fallen into oblivion. Most of the epics they edited from old manuscripts were imitations of French works. The names of their authors—most of them knightly warriors in the service of dukes or counts—were known. These epics were not much to boast of. But there were two epics of a quite different character, genuinely original works of high literary value, far surpassing the conventional products of the courtiers: the Nibelungenlied and the Gudrun. The former is one of the great books of world literature and undoubtedly the outstanding poem Germany produced before the days of Goethe and Schiller. The names of the authors of these masterpieces were not handed down to posterity. Perhaps the poets belonged to the class of professional entertainers (Spielleute), who not only were snubbed by the nobility but had to endure mortifying legal disabilities. Perhaps they were heretical or Jewish, and the clergy was eager to make people forget them. At any rate the philologists called these two works "people's epics" (Volksepen). This term suggested to naive minds the idea that they were written not by individual authors but by the "people." The same mythical authorship was attributed to popular songs (Volkslieder) whose authors were unknown. Again in Germany, in the years following the Napoleonic wars, the problem of comprehensive legislative codification was brought up for discussion. In this controversy the historical school of jurisprudence, led by Savigny, denied the competence of any age and any persons to write legislation. Like the Volksepen and the Volkslieder, a nation s laws, they declared, are a spontaneous emanation of the Volksgeist, the nations spirit and peculiar character. Genuine laws are not arbitrarily written by legislators; they spring up and thrive organically from the Volksgeist. This Volksgeist doctrine was devised in Germany as a conscious reaction against the ideas of natural law and the "unGerman" spirit of the French Revolution. But it was further developed and elevated to the dignity of a comprehensive social doctrine by the French positivists, many of whom not only were committed to the principies of the most radical among the revolutionary leaders but aimed at completing the "unfinished revolution" by a violent overthrow of the capitalistic mode of production. Émile Durkheim and his school deal with the group mind as if it were a real phenomenon, a distinct agency, thinking and acting. As they see it, not individuais but the group is the subject of history. As a corrective of these fancies the truism must be stressed that only individuais think and act. In dealing with the thoughts and actions of individuais the historian establishes the fact that some individuais influence one another in their thinking and acting more strongly than they influence and are influenced by other individuais. He observes that cooperation and division of labor exist among some, while existing to a lesser extent or not at ali among others. He employs the term "group" to signify an aggregation of individuais who cooperate together more closely.