Culturally Relevant Quotes

Some people looove to feel offended because it makes them feel important. When your only tool is a hammer, suddenly every problem starts to look like a nail. And when the only time you feel relevant is when you claim to be offended, suddenly everything looks offensive.

Cultural engagement in preaching must never be for the sake of appearing “relevant” but rather must be for the purpose of laying bare the listener’s life foundations.

This week, Zuma was quoted as saying, 'When the British came to our country, they said everything we are doing was barbaric, was wrong, inferior in whatever way.' But the serious critique of Zuma is not about who is a barbarian and who is civilised. It is about good governance, and this is a universal value, as relevant to an African village as it is to Westminster. If you are unable to keep your appetites in check, you are inevitably going to live beyond your means. And this means you are going to become vulnerable to patronage and even corruption. That is why Jacob Zuma's 'polygamy' is his achilles heel.

Cultural relevance can be a cruel mistress.

Some problems were generational; you just had to wait for the relevant elders to die off and be replaced with more progressive types.

God knew man would evolve. People think some of the Old Testament laws are absurd now because we live in a very different culture, a different time period. They had their problems and we have ours. God is constant but man is not, and he foreknew the ever-changing world his people would have to deal with; therefore, and if there is indeed an omniscient God, a Christ-like figure would be our only rational, possible connection to a constant, holy God throughout the evolution of culture and social law. The only answer that makes sense when it comes to relevance regarding religions and time periods is Christ, and the chances are slim that men could have invented it.

There is something else about memory, something Thomas hadn’t brought up. It’s not a video recording. It’s subjective. It’s a culturally relevant account of what happened. It doesn’t matter if it’s accurate; it matters if it’s important in some way to you. If it teaches you something you need to learn.

In fact, the belief that neurophysiology is even relevant to the functioning of the mind is just hypothesis. Who knows if we're looking at the right aspects of the brain at all. Maybe there are other aspects of the brain that nobody has even dreamt of looking at yet. That's often happened in the history of science. When people say that the mental is the neurophysiological at a higher level, they're being radically unscientific. We know a lot about the mental from a scientific point of view. We have explanatory theories that account for a lot of things. The belief that neurophysiology is implicated in these things could be true, but we have every little evidence for it. So, it's just a kind of hope; look around and you see neurons; maybe they're implicated.

I spent the beginning of my focus on activism by doing what most everyone else was doing; blaming other people and institutions. Don’t like the war? Let’s blame the president, congress, or lobbyists. Don’t like ecological disregard? Let’s blame this or that corrupt corporation or some regulatory body for poor performance. Don’t like being poor and socially immobile? Let’s blame government coercion and interference in this free market utopia everyone keeps talking about. The sobering truth of the matter is that the only thing to blame is the dynamic, causal unfolding of system expression itself on the cultural level. In other words, none of us create or do anything in isolation – it’s impossible. We are system-bound both physically and psychologically; a continuum. Therefore our view of causality with respect to societal change can only be truly productive if we seek and source the most relevant sociological influences we can and begin to alter those effects from the root causes.

Modern biblical scholarship has demonstrated that the Bible is the product of cultures whose values and beliefs about the origin, nature, and purpose of our world are no longer held to be relevant, even by most Christians and Jews.

Being relevant to your customers only when you’re trying to sell something means choosing to be irrelevant to them for the rest of the time.

A newly defined market will require either new capabilities or a new focus applied to current capabilities.

To my mind, this embracing of what were unambiguously children's characters at their mid-20th century inception seems to indicate a retreat from the admittedly overwhelming complexities of modern existence. It looks to me very much like a significant section of the public, having given up on attempting to understand the reality they are actually living in, have instead reasoned that they might at least be able to comprehend the sprawling, meaningless, but at-least-still-finite 'universes' presented by DC or Marvel Comics. I would also observe that it is, potentially, culturally catastrophic to have the ephemera of a previous century squatting possessively on the cultural stage and refusing to allow this surely unprecedented era to develop a culture of its own, relevant and sufficient to its times.

Is it so easy to change a cultural vision? Ease and difficulty are not the relevant measures. Here are the relevant measures: Readiness and unreadiness. If people aren’t ready for it, then no power on earth can make a new idea catch on. But if people are ready for it (and I think they are), then a new idea will sweep the world like wildfire.

The fact that so many different cultures throughout human history have found shamanic techniques useful and relevant suggests that the holotropic states engage what the anthropologists call the “primal mind,” a basic and primordial aspect of the human psyche that transcends race, gender, culture, and historical period.

I would say that introverts make some of the best international philosophers. The less common attribute of the introverted lifestyle - a close societal connection, as such a connection disappears or changes in relevance as the currents of the winds change - leaves too much room for one's own cultural bias. Instead, introverts tend to turn inward, the laboratory of being and all its forms. This is the most accurate study of the individual human being, which is in turn, rather than those affected by cultural limitations, the most universal reflection of human understanding and human behavior.

It could be said that a liberal education has the nature of a bequest, in that it looks upon the student as the potential heir of a cultural birthright, whereas a practical education has the nature of a commodity to be exchanged for position, status, wealth, etc., in the future. A liberal education rests on the assumption that nature and human nature do not change very much or very fast and that one therefore needs to understand the past. The practical educators assume that human society itself is the only significant context, that change is therefore fundamental, constant, and necessary, that the future will be wholly unlike the past, that the past is outmoded, irrelevant, and an encumbrance upon the future -- the present being only a time for dividing past from future, for getting ready. But these definitions, based on division and opposition, are too simple. It is easy, accepting the viewpoint of either side, to find fault with the other. But the wrong is on neither side; it is in their division... Without the balance of historic value, practical education gives us that most absurd of standards: "relevance," based upon the suppositional needs of a theoretical future. But liberal education, divorced from practicality, gives something no less absurd: the specialist professor of one or another of the liberal arts, the custodian of an inheritance he has learned much about, but nothing from.

In the marketplace, small businesses are the face and voice of humanity, which provides them with a great advantage in the Age of the Customer.

Calvinism furnishes us with the only theology of culture that is truly relevant for the world in which we live, because it is the true theology of the Word.

What God says to His Church at any given period depends altogether upon her moral and spiritual condition and upon the spiritual need of the hour.

Sir, I cannot sing. I have no formal training. I do not read music. And I know this is a church - but I play a mean harmonica.

It remains culturally relevant in Germany, home of the Struwwelpeter Museum as well as the industrial metal band Rammstein, which made the book the subject of a song.

There is a huge trapdoor waiting to open under anyone who is critical of so-called 'popular culture' or (to redefine this subject) anyone who is uneasy about the systematic, massified cretinization of the major media. If you denounce the excess coverage, you are yourself adding to the excess. If you show even a slight knowledge of the topic, you betray an interest in something that you wish to denounce as unimportant or irrelevant. Some writers try to have this both ways, by making their columns both 'relevant' and 'contemporary' while still manifesting their self-evident superiority. Thus—I paraphrase only slightly—'Even as we all obsess about Paris Hilton, the people of Darfur continue to die.' A pundit like (say) Bob Herbert would be utterly lost if he could not pull off such an apparently pleasing and brilliant 'irony.

This is where I disagree with food critics whose mission is to judge only what is on the plate. The story such critics tell is about THEM, THEIR preferences, THEIR expectations, not the chef's. What they write may be necessary and relevant to dining culture, but it disconnects the food from its origins, its narrative, its roots. The plate of food has never been the be-all and end-all for me. Quite the opposite for me, good food is just the beginning of a trail that leads back to a person whose story is usually worth telling.

Addressing the cultural differences between teachers and students requires what educational researcher Gloria Ladson-Billings describes as culturally relevant pedagogy.7 This approach to teaching advocates for a consideration of the culture of the students in determining the ways in which they are taught. Unfortunately, this approach cannot be implemented unless teachers broaden their scope beyond traditional classroom teaching.

one consequence of discussing racism only as a historical artifact is that it denies children the opportunity to engage those issues as highly relevant to their own lives and the society in which they currently live.

Although Martin Luther's theological message was couched as an exhortation to all Christian people, his frame of reference, the human experiences on which he drew and his emotional sympathies, or almost entirely German.

even if Noam Chomsky were right about everything, the Islamic doctrines related to martyrdom, jihad, blasphemy, apostasy, the rights of women and homosexuals, etc. would still present huge problems for the emergence of a global civil society (and these are problems quite unlike those presented by similar tenets in other faiths, for reasons that I have explained at length elsewhere and touch on only briefly here). And any way in which I might be biased or blinded by “the religion of the state,” or any other form of cultural indoctrination, has absolutely no relevance to the plight of Shiites who have their mosques, weddings, and funerals bombed by Sunni extremists, or to victims of rape who are beaten, imprisoned, or even killed as “adulteresses” throughout the Muslim world. I hope it goes without saying that the Afghan girls who even now are risking their lives by merely learning to read would not be best compensated for their struggles by being handed copies of Chomsky’s books enumerating the sins of the West

Womanism is feminism's vulgate. It asserts that women are the oppressed or the victims and never the collaborators in the 'bad' things that men do. It entails a double standard around sexuality where women's sexual self-expression is seen as necessary and even desirable, but men's is seen as dangerous or even disgusting. Womanism is by no means confined to a tiny, politically motivated bunch of man-hating feminists, but is a regular feature of mainstream culture.

In short, mass incarceration is predicated on the notion that an extraordinary number of African Americans (but not all) have freely chosen a life of crime and thus belong behind bars. A belief that all blacks belong in jail would be incompatible with the social consensus that we have “moved beyond” race and that race is no longer relevant. But a widespread belief that a majority of black and brown men unfortunately belong in jail is compatible with the new American creed, provided that their imprisonment can be interpreted as their own fault. If the prison label imposed on them can be blamed on their culture, poor work ethic, or even their families, then society is absolved of responsibility to do anything about their condition.

What does it mean to be the church in the face of changing demographics and a changing culture? What is the church’s role in this changing landscape? Will we flee in fear from the cultural changes or will we engage the culture in a relevant but transformative way?

Here it often imagines things going wrong and negative outcomes; this is called worry. Sometimes this soundtrack is accompanied by visual images or “mental movies.” Even if the voice is relevant to the situation at hand, it will interpret it in terms of the past. This is because the voice belongs to your conditioned mind, which is the result of all your past history as well as of the collective cultural mind-set you inherited. So you see and judge the present through the eyes of the past and get a totally distorted view of it. It is not uncommon for the voice to be a person’s own worst enemy. Many people live with a tormentor in their head that continuously attacks and punishes them and drains them of vital energy. It is the cause of untold misery and unhappiness, as well as of disease.

Biblical scholars, for example, are almost solely devoted to maintaining the cultural significance of the Bible not because any knowledge it provides is relevant to our world but because of the self-serving drive to protect the power position of the biblical studies profession.

One of the major dilemmas inherent in the attempt by black people to break through the cultural aspects of white imperialism is that posed by the use of historical knowledge as a weapon in our struggle. We are virtually forced into the invidious position of proving our humanity by citing historical antecedents; and yet the evidence is too often submitted to the white racists for sanction. The white man has already implanted numerous historical myths in the minds of black peoples; and those have to be uprooted . . . It is necessary to direct our historical activity in the light of two basic principles[:] Firstly, the effort must be directed solely towards freeing and mobilising black minds. There must be no performances to impress whites, for those whites who find themselves beside us in the firing line will be there for reasons far more profound than their exposure to African history. Secondly, the acquired knowledge of African history must be seen as directly relevant but secondary to the concrete tactics and strategy which are necessary for our liberation. There must be no false distinctions between reflection and action . . . If there is to be any proving of our humanity it must be by revolutionary means.

In the attempt to be "relevant" one may fall into syncretism, and in the effort to avoid syncretism one may become irrelevant.

Don't you sense the enormity of your mistake – you invade a country without understanding its music. – Norman Mailer

If all the ideas about worship today can’t be translated into real plans for dialoguing with God, what good are they?

culture into four different meanings, but the most relevant for an organization is the values, customs, beliefs, and symbolic practices

corporate worship is what happens when the body of Christ assembles to hear with one heart and speak with one voice the words, praises, prayers, petitions, and thanks fitting to Christian worship.

She and Naomi had joked about the sexuality of camera apertures, that they needed to write a woman’s monograph on the symbolism and cultural relevance of the mechanics of image-making as it related to sex, so that, for example, stopping down the fixed 35mm lens’s diaphragm – elegantly composed of nine shutter-leaf blades – to a tight f/16 would be the equivalent of a Kegel pelvic floor exercise.

Contemporary writers use animal-transformation themes to explore issues of gender, sexuality, race, culture, and the process of transformation...just as storytellers have done, all over the world, for many centuries past. One distinct change marks modern retellings, however, reflecting our changed relationship to animals and nature. In a society in which most of us will never encounter true danger in the woods, the big white bear who comes knocking at the door [in fairy tales] is not such a frightening prospective husband now; instead, he's exotic, almost appealing. Whereas once wilderness was threatening to civilization, now it's been tamed and cultivated; the dangers of the animal world have a nostalgic quality, removed as they are from our daily existence. This removal gives "the wild" a different kind of power; it's something we long for rather than fear. The shape-shifter, the were-creature, the stag-headed god from the heart of the woods--they come from a place we'd almost forgotten: the untracked forests of the past; the primeval forests of the mythic imagination; the forests of our childhood fantasies: untouched, unspoiled, limitless. Likewise, tales of Animal Brides and Bridegrooms are steeped in an ancient magic and yet powerfully relevant to our lives today. They remind us of the wild within us...and also within our lovers and spouses, the part of them we can never quite know. They represent the Others who live beside us--cat and mouse and coyote and owl--and the Others who live only in the dreams and nightmares of our imaginations. For thousands of years, their tales have emerged from the place where we draw the boundary lines between animals and human beings, the natural world and civilization, women and men, magic and illusion, fiction and the lives we live.

I began to wonder if what we were doing it evangelical circles had more to do with redeeming ourselves to culture than it did with showing Jesus to a hurting world, a world literally filled with outcasts.

With these distinctive traditions and millennial habits of superiority, China entered the modern age a singular kind of empire: a state claiming universal relevance for its culture and institutions but making few efforts to proselytize; the wealthiest country in the world but one that was indifferent to foreign trade and technological innovation; a culture of cosmopolitanism overseen by a political elite oblivious to the onset of the Western age of exploration; and a political unit of unparalleled geographic extent that was unaware of the technological and historical currents that would soon threaten its existence.

The late Dr. Larry Hurtado, historian of early Christianity, in his wildly celebrated book Destroyer of the Gods, told the story of how a tiny Jewish sect of Jesus followers overcame the bastion of paganism and won over the Roman Empire in only a few centuries. His thesis was that it wasn’t the church’s relevance or relatability to the culture but its difference and distinctness that made it compelling to so many. The church was marked by five distinctive features, all of which made it stand out against the backdrop of the empire: The church was multiracial and multiethnic, with a high value for diversity, equity, and inclusion. The church was spread across socioeconomic lines as well, and there was a high value for caring for the poor; those with extra were expected to share with those with less. It was staunch in its active resistance to infanticide and abortion. It was resolute in its vision of marriage and sexuality as between one man and one woman for life. It was nonviolent, both on a personal level and a political level.

Here, indeed, we encounter a curious phenomenon: the relevant mental processes, when seen in the mass, are more familiar, more accessible to our consciousness than they can ever be in the individual. In the individual only the aggression of the super-ego makes itself clearly heard, when tension arises, in the form of reproaches, while the demands themselves often remain unconscious in the background. When brought fully into consciousness, they are seen to coincide with the precepts of the current cultural super-ego. At this point there seems to be a regular cohesion, as it were, between the cultural development of the mass and the personal development of the individual. Some manifestations and properties of the super-ego can thus be recognized more easily by its behaviour in the cultural community than by its behaviour in the individual.

It is actually a policy issue relevant to the First Amendment, which guarantees the right to free speech. The First Amendment was founded on the notion that free speech produces a war of ideas, allowing truth to prevail. However, its authors did not know that culture wires the brain. Ideas get under your skin, simply by sticking around for long enough. Once an idea is hardwired, you might not be in a position to easily reject it.

It is clear that the protective functions of workplace health and safety have transferred to the workers through the process of corporate government deregulation and reduced funding of relevant government departments.

If the real human environment in developed countries today is third-growth monocultured “forests,” tar-sand petroleum, cow-burnt grasslands, and smog-like clouds of microplastics floating in oceans where fish once thrived, then human cultures need to distinguish between sentimentality about loss and the imperative to survive. They need to establish a more relevant politics than the competitive politics of nation-states. And to found economies built not on profit but on conservation.

In all of these areas, the human brain is asked to do and handle more than ever before. We are dealing with several fields of knowledge constantly intersecting with our own, and all of this chaos is exponentially increased by the information available through technology. What this means is that all of us must possess different forms of knowledge and an array of skills in different fields, and have minds that are capable of organizing large amounts of information. The future belongs to those who learn more skills and combine them in creative ways. And the process of learning skills, no matter how virtual, remains the same. In the future, the great division will be between those who have trained themselves to handle these complexities and those who are overwhelmed by them—those who can acquire skills and discipline their minds and those who are irrevocably distracted by all the media around them and can never focus enough to learn. The Apprenticeship Phase is more relevant and important than ever, and those who discount this notion will almost certainly be left behind. Finally, we live in a culture that generally values intellect and reasoning with words. We tend to think of working with the hands, of building something physical, as degraded skills for those who are less intelligent. This is an extremely counterproductive cultural value. The human brain evolved in intimate conjunction with the hand. Many of our earliest survival skills depended on elaborate hand-eye coordination. To this day, a large portion of our brain is devoted to this relationship. When we work with our hands and build something, we learn how to sequence our actions and how to organize our thoughts. In taking anything apart in order to fix it, we learn problem-solving skills that have wider applications. Even if it is only as a side activity, you should find a way to work with your hands, or to learn more about the inner workings of the machines and pieces of technology around you. Many Masters

Bureaucratic categories and organizational boxes do more than simply separate relevant from irrelevant information. They also produce the social optics that policymakers and bureaucrats use to see the world. Before policymakers can act, they first must come to create a definition and understanding of the situation, and that understanding is mediated by how the institution is organized to think. ...How organizations categorize and carve up the world has a profound impact on how policymakers see the world.

Three; - and this would be sufficient reason by itself - what are we supposed to be about, Sma? What is the Culture? What do we believe in, even if it hardly ever is expressed, even if we are embarrassed about talking about it? Surely in freedom, more than anything else. A relativistic, changing sort of freedom, unbounded by laws or laid-down moral codes, but - in the end - just because it is so hard to pin down and express, a freedom of a far higher quality than anything to be found on any relevant scale on the planet beneath us at the moment.

Many of us sing songs about bringing revival to our cities, but how are we communicating this message and is it relevant? If we come with our own agenda and do not truly know the needs of the people we want to reach, we will never see the harvest. A good farmer has to know the seeds he is planting: how much water they need, how far apart to plant the seeds, and what fertilizers they need for growth. In much the same way, we need to know the people in our communities and their basic needs if we are to yield a harvest. If our intent is to love compassionately, than knowing the hearts of the people we hope to reach will be more important than “filling our quota.” God is not interested in people hearing the message as much as us “becoming the message,” as Jesus did. He spoke in parables that used relevant cultural references so that those who were searching would find truth.

As a rule, people who classify art as “irrelevant” are trying to position themselves above the entity; it’s a way of pretending they’re more in step with contemporary culture than the artist himself, which is mostly a way of saying they can’t find a tangible reason for disliking what something intends to embody. Moreover, the whole argument is self-defeating: If you classify something as “irrelevant,” you’re (obviously) using it as a unit of comparison against whatever is “relevant,” so it (obviously) does have meaning and merit. Truly irrelevant art wouldn’t even be part of the conversation.

Scheffer said a new ethnic underclass of immigrants had formed, and it was much too insular, rejecting the values that knit together Dutch society and creating new, damaging social divisions. There wasn’t enough insistence on immigrants adapting; teachers even questioned the relevance of teaching immigrant children Dutch history, and a whole generation of these children were being written off under a pretence of tolerance. Scheffer said there was no place in Holland for a culture that rejected the separation of church and state and denied rights to women and homosexuals. He foresaw social unrest.

Reading The Waste Land, then, is in part reading about reading in the early twentieth century. The crisis in epistemology brought on by the discrediting of objectivity is especially relevant to understanding the poem, because the problem of knowledge is itself one of its major subjects. Like Joyce, Valéry, and other contemporary writers, Eliot consciously adds a dimension in which his work is self-reflexive, a dimension in which it refers to itself and its nature as a linguistic structure, a dimension which incorporates the larger subject of the crisis in Western culture into the process of reading. The Waste Land contains, in addition to its many other gifts, a partial set of instructions on how to read in the twentieth century. We believe and shall try to demonstrate that Eliot's poem, in one of its aspects, is a brief and striking primer, a McGuffey's Eclectic Reader for the twentieth century.

Skilled readers are probably worse at identifying faces, since jury-rigging the relevant brain areas impinges on the fusiform gyrus, an area that specializes in face recognition. In fact, the well-established neurological asymmetry in face processing, favoring the right side of the brain, may be due to the effects of learning to read, which drives face processing out of the left side and shifts what it can to the right side.5 I was personally glad to hear this, as I now have an excuse for why I forget faces so often—I’ve recycled some of my facial recognition neuronal firmware to support my reading addiction.

As leaders, if we ask teachers to use their own time to do anything, what we’re really telling them is: it’s not important. The focus on compliance and implementation of programs in much of today’s professional development does not inspire teachers to be creative, nor does it foster a culture of innovation. Instead, it forces inspired educators to color outside the lines, and even break the rules, to create relevant opportunities for their students. These outliers form pockets of innovation. Their results surprise us. Their students remember them as “great teachers,” not because of the test scores they received but because their lives were touched.

Yes, it is true that one generally needs to speak to the members of the key audience for a product or service. But as we are not trying to plumb an individual psyche for psychological motivation, but are rather trying to elucidate the relevant symbolic cultural meanings and practices, information garnered from those who do not like something is also relevant to understanding the cultural picture. In fact, contestation between points of view and meanings is a crucial aspect of the social dynamic. These nodal points of disagreement and different points of view can be precisely the most intriguing domains of cultural movement and thus new opportunities.

Once there were three tribes. The Optimists, whose patron saints were Drake and Sagan, believed in a universe crawling with gentle intelligence—spiritual brethren vaster and more enlightened than we, a great galactic siblinghood into whose ranks we would someday ascend. Surely, said the Optimists, space travel implies enlightenment, for it requires the control of great destructive energies. Any race which can't rise above its own brutal instincts will wipe itself out long before it learns to bridge the interstellar gulf. Across from the Optimists sat the Pessimists, who genuflected before graven images of Saint Fermi and a host of lesser lightweights. The Pessimists envisioned a lonely universe full of dead rocks and prokaryotic slime. The odds are just too low, they insisted. Too many rogues, too much radiation, too much eccentricity in too many orbits. It is a surpassing miracle that even one Earth exists; to hope for many is to abandon reason and embrace religious mania. After all, the universe is fourteen billion years old: if the galaxy were alive with intelligence, wouldn't it be here by now? Equidistant to the other two tribes sat the Historians. They didn't have too many thoughts on the probable prevalence of intelligent, spacefaring extraterrestrials— but if there are any, they said, they're not just going to be smart. They're going to be mean. It might seem almost too obvious a conclusion. What is Human history, if not an ongoing succession of greater technologies grinding lesser ones beneath their boots? But the subject wasn't merely Human history, or the unfair advantage that tools gave to any given side; the oppressed snatch up advanced weaponry as readily as the oppressor, given half a chance. No, the real issue was how those tools got there in the first place. The real issue was what tools are for. To the Historians, tools existed for only one reason: to force the universe into unnatural shapes. They treated nature as an enemy, they were by definition a rebellion against the way things were. Technology is a stunted thing in benign environments, it never thrived in any culture gripped by belief in natural harmony. Why invent fusion reactors if your climate is comfortable, if your food is abundant? Why build fortresses if you have no enemies? Why force change upon a world which poses no threat? Human civilization had a lot of branches, not so long ago. Even into the twenty-first century, a few isolated tribes had barely developed stone tools. Some settled down with agriculture. Others weren't content until they had ended nature itself, still others until they'd built cities in space. We all rested eventually, though. Each new technology trampled lesser ones, climbed to some complacent asymptote, and stopped—until my own mother packed herself away like a larva in honeycomb, softened by machinery, robbed of incentive by her own contentment. But history never said that everyone had to stop where we did. It only suggested that those who had stopped no longer struggled for existence. There could be other, more hellish worlds where the best Human technology would crumble, where the environment was still the enemy, where the only survivors were those who fought back with sharper tools and stronger empires. The threats contained in those environments would not be simple ones. Harsh weather and natural disasters either kill you or they don't, and once conquered—or adapted to— they lose their relevance. No, the only environmental factors that continued to matter were those that fought back, that countered new strategies with newer ones, that forced their enemies to scale ever-greater heights just to stay alive. Ultimately, the only enemy that mattered was an intelligent one. And if the best toys do end up in the hands of those who've never forgotten that life itself is an act of war against intelligent opponents, what does that say about a race whose machines travel between the stars?

At the heart of Galatians 2 is not an abstract individualized salvation, but a common meal. Paul does not want the Galatians to wait until they have agreed on all doctrinal arguments before they can sit down and eat together. Not to eat together is already to get the answer wrong. The whole point of his argument is that all those who belong to Christ belong at the same table with one another. The relevance of this today should be obvious. The differences between us, as twentieth-century Christians, all too often reflect cultural, philosophical and tribal divides, rather than anything that should keep us apart from full and glad eucharistic fellowship. I believe the church should recognize, as a matter of biblical and Christian obedience, that it is time to put the horse back before the cart, and that we are far, far more likely to reach doctrinal agreement between our different churches if we do so within the context of that common meal which belongs equally to us all because it is the meal of the Lord whom we all worship. Intercommunion, in other words, is not something we should regard as the prize to be gained at the end of the ecumenical road; it is the very paving of the road itself. If we wonder why we haven't been travelling very fast down the road of late, maybe it's because, without the proper paving, we've got stuck in the mud.

I wanted to write about the reading culture I was seeing: the way it instrumentalized the books of writers of color to do the work that white readers should have always been doing themselves; the way our reading culture pats itself on the back for producing “important” and “relevant” stories that often ultimately reduce communities of color to their most traumatic episodes, thus creating a dynamic in which predominantly white American readers expect books by writers of color to “teach” them specific lessons—about historical trauma, farflung wars, their own sins—while the work of predominantly white writers gets to float, palely, in the culture, unnamed, unmarked, universal as oxygen.

I conclude this section with a possibly puzzling postscript on the meaning of the word “literal.” What is the literal meaning of a parable? Its literal meaning is its parabolic meaning. What is the literal meaning of a poem? Its literal meaning is its poetic meaning. What is the literal meaning of a symbolic or metaphorical narrative? Its literal meaning is its symbolic or metaphorical meaning. But in modern Western culture over the last few centuries, “literal” has most often been confused with “factual,” and factuality has been elevated over the metaphorical. Hence when people say they take stories in the Bible and the gospels “literally,” they most often mean “factually.” Thus the difference is not ultimately a literal versus a metaphorical reading, but a factual versus a metaphorical reading. And to read a story factually rather than metaphorically often involves a misjudgment about the literary genre of a story. When the metaphorical is understood factually, the result is a story hard to believe. But when a metaphorical narrative is understood metaphorically, it may indeed be powerfully and challengingly true.

One of the traits of sophistication is the capacity to cross borders between different cultural relevancies. Humor is often, intentionally or not, the result if not the very technique of such border-crossing. Much of Jewish humor reflects a long history, perhaps all the way back to the Exodus, of Jews migrating between cultures. ... American Jewish humor functioned as a marker of insider sophistication.

Mis-information is rampant in this great age of mass-information. While we have more access to learning than ever before in the history of the world, we’re actually getting dumber it seems. The amount of (mis)information at everyone's fingertips has lured us into a false sense of knowing. Whether it be information about science, politics, or theology, our society is suffering from an inability to research, process, filter, and apply. At the same time we seem entirely oblivious to the zeitgeist (spirit of the age) that is nihilistic and libertine, making everything relative and subjective. And Satan himself rushes to blur our vision, stirring up the dust of confusion. The church must respond by teaching the critical faculties of logic and spiritual discernment, embedded in a cohesive framework of fides quaerens intellectum (faith seeking understanding). We must obtain a reasonable faith that is consistent with historic Christianity and relevant for our post-modern age. Otherwise, those rejecting the blatant errors of religious fundamentalism will be susceptible to every wind of false doctrine and repackaged heresy imaginable. They will leave the orthodox faith and accept something that vaguely resembles Christianity, but in reality is a vile concoction of demonic lies.

In recent years, as personal memories have faded, another perspective is beginning to make a tentative appearance in China. This view acknowledges the colossal wrongs committed during the Cultural Revolution, but it begins to inquire whether perhaps Mao raised an important question, even if his answer to it proved disastrous. The problem Mao is said to have identified is the relationship of the modern state—especially the Communist state—to the people it governs. In largely agricultural—and even incipient industrial—societies, governance concerns issues within the capacity of the general public to understand. Of course, in aristocratic societies, the relevant public is limited. But whatever the formal legitimacy, some tacit consensus by those who are to carry out directives is needed—unless governance is to be entirely by imposition, which is usually unsustainable over a historic period.

A gospel which contains judgement as a prominent strand, as does the New Testament gospel, is relevant to men and women everywhere and in every age and culture. It does not need indigenization,57 so popular a catchword today, but requires only clarity of language and faithfulness in proclamation. The sense of right and wrong is universal in the human race and so is the knowledge that we fall below our own standards of what is right, and that this entails death.

Good commentaries generally are found among those produced in the last few decades. Older works, perhaps in the public domain and therefore inexpensively available, have limited value. Though perhaps written by godly men or women, many are merely random devotional observations without a grasp of the author's true meaning or flow of thought. Others, though written by competent scholars, are dated and lack the benefit of recent cultural, archeological, and grammatical studies.

All pre-Abrahamic cultures understood the tremendous importance of remaining closely connected to the past if the present was to be invested with any spiritually significant meaning. They also understood that the most personally relevant and accessible portal to the empowering wisdom and goodness of the past was through their own direct ancestors, those who shared their particular bloodline and DNA. It was for this reason that all traditional cultures engaged in what is often called ancestor worship (pitri-puja). There is no pre-Abrahamic culture on Earth that did not honor its ancestors in one form or another. This is a very important spiritual practice and tradition that used to be practiced universally by families in the ancient past. The process of ancestor worship now needs to be revived in the modern world if we are to not lose our sacred connection with our own cultural-spiritual heritage. Ancestor worship must become a regular practice again.

Though I am sometimes reluctant to admit it, there really is something 'timeless' in the Tyndale/King James synthesis. For generations, it provided a common stock of references and allusions, rivalled only by Shakespeare in this respect. It resounded in the minds and memories of literate people, as well as of those who acquired it only by listening. From the stricken beach of Dunkirk in 1940, faced with a devil’s choice between annihilation and surrender, a British officer sent a cable back home. It contained the three words 'but if not…' All of those who received it were at once aware of what it signified. In the Book of Daniel, the Babylonian tyrant Nebuchadnezzar tells the three Jewish heretics Shadrach, Meshach, and Abednego that, if they refuse to bow to his sacred idol, they will be flung into a 'burning fiery furnace.' They made him an answer: 'If it be so, our god whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thy hand, o King. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.' A culture that does not possess this common store of image and allegory will be a perilously thin one. To seek restlessly to update it or make it 'relevant' is to miss the point, like yearning for a hip-hop Shakespeare. 'Man is born unto trouble as the sparks fly upward,' says the Book of Job. Want to try to improve that for Twitter?

Fostering cultural competence as conceived by Ladson-Billings (1994) is not problematic if mainstream U.S. culture reflects and resonates with students’ cultural identities. In the instances in which students’ cultural identities and mainstream U.S. culture are not in sync and students’ cultural identities are marginalized, this cultural competence “uses student culture in order to maintain it [student culture] and to transcend the negative effects of the dominant culture” (Ladson-Billings 1994, p. 17).

When it is no longer clear what is permitted and what is not, when it is uncertain what public opinion values, behavior becomes erratic and meaningless. People who depend on the rules of society to give order to their consciousness become anxious. Anomic situations might arise when the economy collapses, or when one culture is destroyed by another, but they can also come about when prosperity increases rapidly, and old values of thrift and hard work are no longer as relevant as they had been. Alienation

The widest, most open, most accepting aperture, the one providing the narrowest, most demanding depth of field. She and Naomi had joked about the sexuality of camera apertures, that they needed to write a woman’s monograph on the symbolism and cultural relevance of the mechanics of image-making as it related to sex, so that, for example, stopping down the fixed 35mm lens’s diaphragm—elegantly composed of nine leaf-shutter blades—to a tight f/16 would be the equivalent of executing a Kegel pelvic floor exercise.

The surgical resident interested in learning trauma will bypass a residency at a quiet community hospital for a residency at a fast-paced Level 1 trauma center treating a high volume of trauma patients. A Level 1 trauma center residency is far more rigorous—and not particularly glamorous—but the intensive culture of a dedicated trauma center will cultivate the decisive judgment and action required of a surgeon specializing in trauma. By choice or by chance, we must actively test our limits to know our capabilities.

you are required to assume an attitude of detachment and objectivity. This includes your bringing to the task what Bertrand Russell called an “immunity to eloquence,” meaning that you are able to distinguish between the sensuous pleasure, or charm, or ingratiating tone (if such there be) of the words, and the logic of their argument. But at the same time, you must be able to tell from the tone of the language what is the author’s attitude toward the subject and toward the reader. You must, in other words, know the difference between a joke and an argument. And in judging the quality of an argument, you must be able to do several things at once, including delaying a verdict until the entire argument is finished, holding in mind questions until you have determined where, when or if the text answers them, and bringing to bear on the text all of your relevant experience as a counterargument to what is being proposed. You must also be able to withhold those parts of your knowledge and experience which, in fact, do not have a bearing on the argument. And in preparing yourself to do all of this, you must have divested yourself of the belief that words are magical and, above all, have learned to negotiate the world of abstractions, for there are very few phrases and sentences in this book that require you to call forth concrete images. In a print-culture, we are apt to say of people who are not intelligent that we must “draw them pictures” so that they may understand. Intelligence implies that one can dwell comfortably without pictures, in a field of concepts and generalizations.

brain researcher Arash Javanbakht notes . . . In a world where we are simultaneously bombarded with a great deal of stimulation, we learn to focus our attention on important stimuli, while filtering out (gating) less relevant stimuli. Sensory gating (SG) is a way of habituation to repetitious and unimportant stimuli for the brain to reserve its limited resources to focus on important stimuli that need processing.3 It helps us focus on what we have determined, through experience, schooling, and cultural habituation, to be important.

He (Zerubavel) draws attention to the social influences on perception (what people notice), attention and concern (what people care about), classification (how people categorize things, meanings, memories - what to remember, what to forget, how to feel about it), and time (how people place things in the past or future). For example, many African Americans regard slavery as a relatively recent "cultural trauma" having pressing contemporary meaning, while many white Americans see it as a long past institution having little relevance (Eyerman 2002).

The man of culture finds the whole past relevant; the bourgeois and the barbarian find relevant only what has some pressing connection with their appetites. Those who remember alone have a sense of relatedness, but whoever has a sense of relatedness is in at least the first grade of philosophy. Henry Ford’s statement that history is bunk is a perfectly proper observation for a bourgeois industrialist, and it was followed with equal propriety by another: “Creeds must go.” Technology emancipates not only from memory but also from faith. What humane spirit,

Imagine you live on a planet where the dominant species is far more intellectually sophisticated than human beings but often keeps humans as companion animals. They are called the Gorns. They communicate with each other via a complex combination of telepathy, eye movements & high-pitched squeaks, all completely unintelligible & unlearnable by humans, whose brains are prepared for verbal language acquisition only. Humans sometimes learn the meaning of individual sounds by repeated association with things of relevance to them. The Gorns & humans bond strongly but there are many Gorn rules that humans must try to assimilate with limited information & usually high stakes. You are one of the lucky humans who lives with the Gorns in their dwelling. Many other humans are chained to small cabanas in the yard or kept in outdoor pens of varying size. They are so socially starved they cannot control their emotions when a Gorn goes near them. The Gorns agree that they could never be House-Humans. The dwelling you share with your Gorn family is filled with water-filled porcelain bowls.Every time you try to urinate in one,nearby Gorn attack you. You learn to only use the toilet when there are no Gorns present. Sometimes they come home & stuff your head down the toilet for no apparent reason. You hate this & start sucking up to the Gorns when they come home to try & stave this off but they view this as evidence of your guilt. You are also punished for watching videos, reading books, talking to other human beings, eating pizza or cheesecake, & writing letters. These are all considered behavior problems by the Gorns. To avoid going crazy, once again you wait until they are not around to try doing anything you wish to do. While they are around, you sit quietly, staring straight ahead. Because they witness this good behavior you are so obviously capable of, they attribute to “spite” the video watching & other transgressions that occur when you are alone. Obviously you resent being left alone, they figure. You are walked several times a day and left crossword puzzle books to do. You have never used them because you hate crosswords; the Gorns think you’re ignoring them out of revenge. Worst of all, you like them. They are, after all, often nice to you. But when you smile at them, they punish you, likewise for shaking hands. If you apologize they punish you again. You have not seen another human since you were a small child. When you see one you are curious, excited & afraid. You really don’t know how to act. So, the Gorn you live with keeps you away from other humans. Your social skills never develop. Finally, you are brought to “training” school. A large part of the training consists of having your air briefly cut off by a metal chain around your neck. They are sure you understand every squeak & telepathic communication they make because sometimes you get it right. You are guessing & hate the training. You feel pretty stressed out a lot of the time. One day, you see a Gorn approaching with the training collar in hand. You have PMS, a sore neck & you just don’t feel up to the baffling coercion about to ensue. You tell them in your sternest voice to please leave you alone & go away. The Gorns are shocked by this unprovoked aggressive behavior. They thought you had a good temperament. They put you in one of their vehicles & take you for a drive. You watch the attractive planetary landscape going by & wonder where you are going. You are led into a building filled with the smell of human sweat & excrement. Humans are everywhere in small cages. Some are nervous, some depressed, most watch the goings on on from their prisons. Your Gorns, with whom you have lived your entire life, hand you over to strangers who drag you to a small room. You are terrified & yell for your Gorn family to help you. They turn & walk away.You are held down & given a lethal injection. It is, after all, the humane way to do it.

we compared a sampling of successful and unsuccessful fairy tales in the famous Brothers Grimm collection. Successful (widely known) fairy tales, such as Cinderella and Little Red Riding Hood, had just two or three counterintuitive violations. Unsuccessful ones (have you heard of the Donkey Lettuce?) had none, or in other cases, quite the opposite—they had far too many violations. Successful counterintuitive representations and stories were also likely to generate emotional responses, like fear, and encouraged additional inferences.25 These kinds of memory biases play an important role in religious belief.26 The extraordinary agents endemic to religions appear to possess a particularly evocative set of abilities not shared by ordinary beings. They can be invisible; they can see things from afar; they can move through physical objects. This minimal counterintuitiveness is memorable, giving these concepts an advantage in cultural transmission. These departures from common sense are systematic but not radical enough to rupture meaning completely. As Sperber has put it, these minimal counterintuitions are relevant mysteries: they are closely connected to background knowledge, but do not admit to a final interpretation.

Technology is important to Art because it connects creativity with innovation and the spirit of inventiveness. Whether we are using technology to create our art, or to share our art, it challenges artists to explore new realms of aesthetic experience and cultural relevance. But, on the other hand, Art is important to Technology for the most important reason of all. Art gives Technology its humanity. And our humanity is the driving force behind every new technology we design and every product we manufacture. We are all makers. Without creativity, we don’t make anything. If we don’t make anything, we don’t progress.

the pulpits have replaced the Fear of the Lord with a personification of fear of validation or fear of not attaining worldly success. The command to “go and make disciples” is defined as establishing a “Satellite Campus” where the face of the Preacher can be vaingloriously simulcasted. The Pulpit placates to the people in the pews as masterful-anecdotalists of pop-culture relevancy. And, as an unintended consequence, has deemed the power of the Word of God and of His Holy Spirit to be insufficient “for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work” (2 Tim 3:16-17).

The two sexes are different to the core, and each is necessary—culturally and biologically—for the optimal development of a human being.”12 In a summary of the relevant science, University of Virginia sociologist W. Bradford Wilcox finds much the same: Let me now conclude our review of the social scientific literature on sex and parenting by spelling out what should be obvious to all. The best psychological, sociological, and biological research to date now suggests that—on average—men and women bring different gifts to the parenting enterprise, that children benefit from having parents with distinct parenting styles, and that family breakdown poses a serious threat to children and to the societies in which they live.13

Once, we were artists. Pure! But we, all of us, we became a distraction, compromised for the sake of fame, comfort, the approval of strangers. We spend our lives pursuing something as empty as `relevance' and they use our fear of losing it to corral us. Dirty Malaysian money. Saudi money. We'll take it all. What went wrong? We sing and dance not to entertain but to distract people from the crushing gears of a capitalist machine that has no ideals save for greed and violence. And let's not kid ourselves, Hollywood is the best PR firm the gunmakers ever had. What a sick culture." "But what about artistic beauty?" asked Cameron Diaz. "When you can perceive beauty there's no excuse for serving ugliness. For aiding cons, inflaming desires, promising everything and delivering nothing. It doesn't matter what you put on TV because people are so frightened and lonely they'll watch it just to hear human voices and feel like they're not alone. They're so beaten down all they need is a soccer tournament every four years and they stay in their place. This is not a society. This is a system of soul-murder. And history will not be kind to us for our complicity, because we know better. The executives"—he nodded Maoishly to the Disney team —"they can say they were serving their god Mammon, but we artists can't. We're all East German playwrights now, complicit with the regime! And there will come a time of judgment. We're destroying the planet. This cannot last.

Or is it the opposite-that the US has moved so far and so fast toward cultural permissiveness that we've reached a kind of apsidal point? It might be instructive to try seeing things from the perspective of, say, a God-fearing hard-working rural-Midwestern military vet. It's not that hard. Imagine gazing through his eyes at the world of MTV and the content of video games, at the gross sexualization of children's fashions, at Janet Jackson flashing her aureole on what's supposed to be a holy day. Imagine you're him having to explain to your youngest what oral sex is and what it's got to do with a US president. Ads for penis enlargers and Hot Wet Sluts are popping up out of nowhere on your family's computer. Your kids' school is teaching them WWII and Vietnam in terms of Japanese internment and the horrors of My Lai. Homosexuals are demanding holy matrimony; your doctor's moving away because he can't afford the lawsuit insurance; illegal aliens want driver's licenses; Hollywood elites are bashing America and making millions from it; the president's ridiculed for reading his Bible; priests are diddling kids left and right. Shit, the country's been directly attacked, and people aren't supporting our commander in chief. Assume for a moment that it's not silly to see things this man's way. What cogent, compelling, relevant message can the center and left offer him? Can we bear to admit that we've actually helped set him up to hear "We 're better than they are" not as twisted and scary but as refreshing and redemptive and true? If so, then now what?

DISTINCTIVENESS is the quality that causes a brand expression to stand out from competing messages. If it doesn’t stand out, the game is over. Distinctiveness often requires boldness, innovation, surprise, and clarity, not to mention courage on the part of the company. Is it clear enough and unique enough to pass the swap test? RELEVANCE asks whether a brand expression is appropriate for its goals. Does it pass the hand test? Does it grow naturally from the DNA of the brand? These are good questions, because it’s possible to be attention-getting without being relevant, like a girly calendar issued by an auto parts company. MEMORABILITY is the quality that allows people to recall the brand or brand expression when they need to. Testing for memorability is difficult, because memory proves itself over time. But testing can often reveal the presence of its drivers, such as emotion, surprise, distinctiveness, and relevance. EXTENDIBILITY measures how well a given brand expression will work across media, across cultural boundaries, and across message types. In other words, does it have legs? Can it be extended into a series if necessary? It’s surprisingly easy to create a one-off, single-use piece of communication that paints you into a corner. DEPTH is the ability to communicate with audiences on a number of levels. People, even those in the same brand tribe, connect to ideas in different ways. Some are drawn to information, others to style, and still others to emotion. There are many levels of depth, and skilled communicators are able to create connections at most of them.

Everything we do and say will either underline or undermine our discipleship process. As long as there is one unsaved person on my campus or in my city, then my church is not big enough. One of the underlying principles of our discipleship strategy is that every believer can and should make disciples. When a discipleship process fails, many times the fatal flaw is that the definition of discipleship is either unclear, unbiblical, or not commonly shared by the leadership team. Write down what you love to do most, and then go do it with unbelievers. Whatever you love to do, turn it into an outreach. You have to formulate a system that is appropriate for your cultural setting. Writing your own program for making disciples takes time, prayer, and some trial and error—just as it did with us. Learn and incorporate ideas from other churches around the world, but only after modification to make sure the strategies make sense in our culture and community. Culture is changing so quickly that staying relevant requires our constant attention. If we allow ourselves to be distracted by focusing on the mechanics of our own efforts rather than our culture, we will become irrelevant almost overnight. The easiest and most common way to fail at discipleship is to import a model or copy a method that worked somewhere else without first understanding the values that create a healthy discipleship culture. Principles and process are much more important than material, models, and methods. The church is an organization that exists for its nonmembers. Christianity does not promise a storm-free life. However, if we build our lives on biblical foundations, the storms of life will not destroy us. We cannot have lives that are storm-free, but we can become storm-proof. Just as we have to figure out the most effective way to engage our community for Christ, we also have to figure out the most effective way to establish spiritual foundations in each unique context. There is really only one biblical foundation we can build our lives on, and that is the Lord Jesus Christ. Pastors, teachers, and church staff believe their primary role is to serve as mentors. Their task is to equip every believer for the work of the ministry. It is not to do all the ministry, but to equip all the people to do it. Their top priority is to equip disciples to do ministry and to make disciples. Do you spend more time ministering to people or preparing people to minister? No matter what your church responsibilities are, you can prepare others for the same ministry. Insecurity in leadership is a deadly thing that will destroy any organization. It drives pastors and presidents to defensive positions, protecting their authority or exercising it simply to show who is the boss. Disciple-making is a process that systematically moves people toward Christ and spiritual maturity; it is not a bunch of randomly disconnected church activities. In the context of church leadership, one of the greatest and most important applications of faith is to trust the Holy Spirit to work in and through those you are leading. Without confidence that the Holy Spirit is in control, there is no empowering, no shared leadership, and, as a consequence, no multiplication.

Of books, though, very little. And of the books which to most literary persons are bread and butter, novels, history, poetry, plays, almost nothing at all. It isn’t that they’re not interested in the psychological or moral or social life. In the social life, they certainly are, more than most of us. In the moral, they are by and large the soundest group of intellectuals we have; there is a moral component right in the grain of science itself, and almost all scientists form their own judgments of the moral life. In the psychological they have as much interest as most of us, though occasionally I fancy they come to it rather late. It isn’t that they lack the interests. It is much more that the whole literature of the traditional culture doesn’t seem to them relevant to those interests. They are, of course, dead wrong. As a result, their imaginative understanding is less than it could be. They are self-impoverished.

One-sidedness in the exercise of powers, it is true, inevitably leads the individual into error, but the race to truth,”6 says Schiller. The privileged position of the superior function is as detrimental to the individual as it is valuable to society. This detrimental effect has reached such a pitch that the mass organizations of our present-day culture actually strive for the complete extinction of the individual, since their very existence depends on a mechanized application of the privileged functions of individual human beings. It is not man who counts, but his one differentiated function. Man no longer appears as man in our collective culture: he is merely represented by a function, what is more he identifies himself completely with this function and denies the relevance of the other inferior functions. Thus modern man is debased to a mere function, because it is this that represents a collective value and alone guarantees a possible livelihood. But, as Schiller clearly sees, a differentiation of function could have come in no other way: There was no other way of developing the manifold capacities of man than by placing them in opposition to each other. This antagonism of powers is the great instrument of culture, but it is only the instrument; for as long as it persists, we are only on the way towards culture.7

DEUTSCH: Yes, but you have to distinguish between hardware and software when you’re thinking about how this cognitive closure manifests itself. Like I said, it seems plausible that the hardware limitation is not relevant even for chimpanzees. I imagine that with nanosurgery, one could implant ideas into a chimpanzee’s brain that would make it able to create further knowledge just as humans can. I’m questioning the assumption that if everybody with an IQ of over a hundred died, then in the next generation nobody would have an IQ of over a hundred. I think they well might. It depends on culture. HARRIS: Of course. This wasn’t meant to be a plausible biological or cultural assumption. I’m just asking you to imagine a world in which we had seven billion human beings, none of whom could begin to understand what Alan Turing was up to. DEUTSCH: That nightmare scenario is different. It’s something that actually happened—for almost the whole of human existence. Humans had the ability to be creative and to do everything we’re doing. They just didn’t, because their culture was wrong. It wasn’t their fault. Cultural evolution has a nasty tendency to suppress the growth of what we would consider science or anything important that would improve their lives. So yes, that’s possible, and it’s possible that it could happen again. Nothing can prevent it except our working to prevent it.

Islam has nothing to do with the acts, actions, and ethics of human beings. We must not blend the actions of Muslims with Islam. Those people misunderstood or misinterpret Islamic religion, or they are subjected to abnormal circumstances in their countries and cultures. So they stigmatize Islam with things that are not relevant or even exist in the religion. Your upbringing and manners represent you, NOT your religion. You are the sum of what you have learned from your parents. For example, sexual jihad or marriage jihad is a phenomenon was created by Syrian culture where they allowed the soldiers in Syria to have sex under the banner of marriage. But this type of marriage doesn’t exist in Islam. Those individuals represent themselves, not their religion. For example, in Catholicism When religious people abused their power and molested young boys, what is important is not the police investigations, but what damage has been done to the young children at the church when catholic priests molested them and then their actions were covered up by the Catholic Church. We should not accuse Catholicism for these crimes, it is the people who committed these actions who are at fault. The police could not prosecute them because of religious protection. So the church allowed them to move to a smaller town where they would not be noticed. Leaving those criminals free, allowed them to molest more boys and to commit more crimes against children.

Many aspects of the modern financial system are designed to give an impression of overwhelming urgency: the endless ‘news’ feeds, the constantly changing screens of traders, the office lights blazing late into the night, the young analysts who find themselves required to work thirty hours at a stretch. But very little that happens in the finance sector has genuine need for this constant appearance of excitement and activity. Only its most boring part—the payments system—is an essential utility on whose continuous functioning the modern economy depends. No terrible consequence would follow if the stock market closed for a week (as it did in the wake of 9/11)—or longer, or if a merger were delayed or large investment project postponed for a few weeks, or if an initial public offering happened next month rather than this. The millisecond improvement in data transmission between New York and Chicago has no significance whatever outside the absurd world of computers trading with each other. The tight coupling is simply unnecessary: the perpetual flow of ‘information’ part of a game that traders play which has no wider relevance, the excessive hours worked by many employees a tournament in which individuals compete to display their alpha qualities in return for large prizes. The traditional bank manager’s culture of long lunches and afternoons on the golf course may have yielded more useful information about business than the Bloomberg terminal. Lehman

Wherever the relevance of speech is at stake, matters become political by definition, for speech is what makes man a political being. If we would follow the advice, so frequently urged upon us, to adjust our cultural attitudes to the present status of scientific achievement, we would in all earnest adopt a way of life in which speech is no longer meaningful. For the sciences today have been forced to adopt a “language” of mathematical symbols which, though it was originally meant only as an abbreviation for spoken statements, now contains statements that in no way can be translated back into speech. The reason why it may be wise to distrust the political judgment of scientists qua scientists is not primarily their lack of “character”—that they did not refuse to develop atomic weapons—or their naïveté—that they did not understand that once these weapons were developed they would be the last to be consulted about their use—but precisely the fact that they move in a world where speech has lost its power. And whatever men do or know or experience can make sense only to the extent that it can be spoken about. There may be truths beyond speech, and they may be of great relevance to man in the singular, that is, to man in so far as he is not a political being, whatever else he may be. Men in the plural, that is, men in so far as they live and move and act in this world, can experience meaningfulness only because they can talk with and make sense to each other and to themselves. Closer

Studentdom, he felt, must pass its own Examinations and define its own Commencement--a slow, most painful process, made the more anguishing by bloody intelligences like the Bonifacists of Siegfrieder College. Yet however it seemed at times that men got nowhere, but only repeated class by class the mistakes of their predecessors, two crucial facts about them were at once their hope and the limitation of their possibility, so he believed. One was their historicity: the campus was young, the student race even younger, and by contrast with the whole of past time, the great collegiate cultures had been born only yesterday. The other had to do with comparative cyclology, a field of systematic speculation he could not review for me just then, but whose present relevance lay in the correspondency he held to obtain between the life-history of individuals and the history of studentdom in general. As the embryologists maintained that ontogeny repeats phylogeny, so, Max claimed, the race itself--and on a smaller scale, West-Campus culture--followed demonstrably--in capital letters, as it were, or slow motion--the life-pattern of its least new freshman. This was the basis of Spielman's Law--ontogeny repeats cosmogeny--and there was much more to it and to the science of cyclology whereof it was first principle. The important thing for now was that, by his calculations, West-Campus as a whole was in mid-adolescence... 'Look how we been acting,' he invited me, referring to intercollegiate political squabbles; 'the colleges are spoilt kids, and the whole University a mindless baby, ja? Okay: so weren't we all once, Enos Enoch too? And we got to admit that the University's a precocious kid. If the history of life on campus hadn't been so childish, we couldn't hope it'll reach maturity.' Studentdom had passed already, he asserted, from a disorganized, pre-literate infancy (of which Croaker was a modern representative, nothing ever being entirely lost) through a rather brilliant early childhood ('...ancient Lykeion, Remus, T'ang...') which formed its basic and somewhat contradictory character; it had undergone a period of naive general faith in parental authority (by which he meant early Founderism) and survived critical spells of disillusionment, skepticism, rationalism, willfulness, self-criticism, violence, disorientation, despair, and the like--all characteristic of pre-adolescence and adolescence, at least in their West-Campus form. I even recognized some of those stages in my own recent past; indeed, Max's description of the present state of West-Campus studentdom reminded me uncomfortably of my behavior in the Lady-Creamhair period: capricious, at odds with itself, perverse, hard to live with. Its schisms, as manifested in the Quiet Riot, had been aggravated and rendered dangerous by the access of unwonted power--as when, in the space of a few semesters, a boy finds himself suddenly muscular, deep-voiced, aware of his failings, proud of his strengths, capable of truly potent love and hatred--and on his own. What hope there was that such an adolescent would reach maturity (not to say Commencement) without destroying himself was precisely the hope of the University.

All use of speech implies convention and therefore at least duality of minds. The problem of communication through language may in this light be seen as the search for the means supplied by the conventions (or code) to transmit a message from one mind to another. (This definition is as applicable to "literary" communication as it is to "non-literary.") ...Is the code exactly the same for transmitter and receiver? Indeed, can it ever be? It hardly seems likely, since in the strict sense no two people have ever acquired exactly the same code. Consequently, the correspondence between the writer's understand of his writing (I do not, of course, mean merely a conscious or reflective understanding) and the reader's understanding of it will be at least approximate. Another variable is the mental, emotional, and cultural constitution of the being who used the code to transmit a message, and of the being who decodes it. To what extent are they capable of understanding each other? To what extent will they be willing to cooperate in dealing with the inevitable problems in communication? To what extent will anticipated or actual reaction ("feedback") from the receiver affect the framing of the message? Perhaps more important than any of these variables, there is the as yet unresolved question of the very nature of language, and therefore of communication through language. What do agreed upon symbols stand for? Is it conceivable that they correspond to something objectively identifiable? Perhaps not. But even so, is it conceivable that a given message can recreate in another mind whatever it is supposed in the first place to represent in the mind of the sender? All of these questions are in the last analysis as relevant to literary studies as they are linguistics

Whereas the slave cargoes gathered on the African coast reconfigured the normative boundaries of social life, the slave communities in the Americas exploded those boundaries beyond recognition. If an Akan-speaking migrant lived to complete a year on a west Indian sugar estate, he or she was likely by the end of that time to have come into close contact with unrelated Akan strangers as well as with Ga, Guan, or Adangbe speakers in the holding station on the African littoral, with Ewe speakers on the slave ship, and with Angolans, Biafrans, and Senegambians on the plantation. This was the composite we call diasporic Africa—an Africa that constituted not the continent on European maps, but rather the plurality of remembered places immigrant slaves carried with them. Like any geographic entity, diasporic Africa varies according to the perspective from which it is surveyed. Viewed from a cartographic standpoint (in essence, the view of early modern Europeans), diasporic Africa is a constellation of discrete ethnic and language groups; if one adopts this perspective, the defining question becomes whether or not the various constituent groups in the slave community shared a culture. Only by approaching these questions from the vantage point of Africans as migrants, however, can we hope to understand how Africans themselves experienced and negotiated their American worlds. If in the regime of the market Africans’ most socially relevant feature was their exchangeability, for Africans as immigrants the most socially relevant feature was their isolation, their desperate need to restore some measure of social life to counterbalance the alienation engendered by their social death. Without some means of achieving that vital equilibrium thanks to which even the socially dead could expect to occupy a viable place in society, slaves could foresee only further descent into an endless purgatory.

Slavery became a huge, international business, and of course would remain one down to the present moment. It’s estimated that at the midpoint of the fifth century every third or fourth person in Athens was a slave. When Carthage fell to Rome in 146 B.C.E., fifty thousand of the survivors were sold as slaves. In 132 B.C.E. some seventy thousand Roman slaves rebelled; when the revolt was put down, twenty thousand were crucified, but this was far from the end of Rome’s problems with its slaves.               But new signs of distress appeared in this period that were far more relevant to our purpose here tonight. For the first time in history, people were beginning to suspect that something fundamentally wrong was going on here. For the first time in history, people were beginning to feel empty, were beginning to feel that their lives were not amounting to enough, were beginning to wonder if this is all there is to life, were beginning to hanker after something vaguely more. For the first time in history, people began listening to religious teachers who promised them salvation.               It's impossible to overstate the novelty of this idea of salvation. Religion had been around in our culture for thousands of years, of course, but it had never been about salvation as we understand it or as the people of this period began to understand it. Earlier gods had been talismanic gods of kitchen and crop, mining and mist, house-painting and herding, stroked at need like lucky charms, and earlier religions had been state religions, part of the apparatus of sovereignty and governance (as is apparent from their temples, built for royal ceremonies, not for popular public devotions).               Judaism, Brahmanism, Hinduism, Shintoism, and Buddhism all came into being during this period and had no existence before it. Quite suddenly, after six thousand years of totalitarian agriculture and civilization building, the people of our culture—East and West, twins of a single birth—were beginning to wonder if their lives made sense, were beginning to perceive a void in themselves that economic success and civil esteem could not fill, were beginning to imagine that something was profoundly, even innately, wrong with them.

1. Divine Writing: The Bible, down to the details of its words, consists of and is identical with God’s very own words written inerrantly in human language. 2. Total Representation: The Bible represents the totality of God’s communication to and will for humanity, both in containing all that God has to say to humans and in being the exclusive mode of God’s true communication.[11] 3. Complete Coverage: The divine will about all of the issues relevant to Christian belief and life are contained in the Bible.[12] 4. Democratic Perspicuity: Any reasonably intelligent person can read the Bible in his or her own language and correctly understand the plain meaning of the text.[13] 5. Commonsense Hermeneutics: The best way to understand biblical texts is by reading them in their explicit, plain, most obvious, literal sense, as the author intended them at face value, which may or may not involve taking into account their literary, cultural, and historical contexts. 6. Solo Scriptura:[14] The significance of any given biblical text can be understood without reliance on creeds, confessions, historical church traditions, or other forms of larger theological hermeneutical frameworks, such that theological formulations can be built up directly out of the Bible from scratch. 7. Internal Harmony: All related passages of the Bible on any given subject fit together almost like puzzle pieces into single, unified, internally consistent bodies of instruction about right and wrong beliefs and behaviors. 8. Universal Applicability: What the biblical authors taught God’s people at any point in history remains universally valid for all Christians at every other time, unless explicitly revoked by subsequent scriptural teaching. 9. Inductive Method: All matters of Christian belief and practice can be learned by sitting down with the Bible and piecing together through careful study the clear “biblical” truths that it teaches. The prior nine assumptions and beliefs generate a tenth viewpoint that—although often not stated in explications of biblicist principles and beliefs by its advocates—also commonly characterizes the general biblicist outlook, particularly as it is received and practiced in popular circles: 10. Handbook Model: The Bible teaches doctrine and morals with every affirmation that it makes, so that together those affirmations comprise something like a handbook or textbook for Christian belief and living, a compendium of divine and therefore inerrant teachings on a full array of subjects—including science, economics, health, politics, and romance.[15]

FREEING YOURSELF FROM YOUR MIND What exactly do you mean by “watching the thinker”? When someone goes to the doctor and says, “I hear a voice in my head,” he or she will most likely be sent to a psychiatrist. The fact is that, in a very similar way, virtually everyone hears a voice, or several voices, in their head all the time: the involuntary thought processes that you don’t realize you have the power to stop. Continuous monologues or dialogues. You have probably come across “mad” people in the street incessantly talking or muttering to themselves. Well, that’s not much different from what you and all other “normal” people do, except that you don’t do it out loud. The voice comments, speculates, judges, compares, complains, likes, dislikes, and so on. The voice isn’t necessarily relevant to the situation you find yourself in at the time; it may be reviving the recent or distant past or rehearsing or imagining possible future situations. Here it often imagines things going wrong and negative outcomes; this is called worry. Sometimes this soundtrack is accompanied by visual images or “mental movies.” Even if the voice is relevant to the situation at hand, it will interpret it in terms of the past. This is because the voice belongs to your conditioned mind, which is the result of all your past history as well as of the collective cultural mind-set you inherited. So you see and judge the present through the eyes of the past and get a totally distorted view of it. It is not uncommon for the voice to be a person’s own worst enemy. Many people live with a tormentor in their head that continuously attacks and punishes them and drains them of vital energy. It is the cause of untold misery and unhappiness, as well as of disease. The good news is that you can free yourself from your mind. This is the only true liberation. You can take the first step right now. Start listening to the voice in your head as often as you can. Pay particular attention to any repetitive thought patterns, those old gramophone records that have been playing in your head perhaps for many years. This is what I mean by “watching the thinker,” which is another way of saying: listen to the voice in your head, be there as the witnessing presence. When you listen to that voice, listen to it impartially. That is to say, do not judge. Do not judge or condemn what you hear, for doing so would mean that the same voice has come in again through the back door. You’ll soon realize: there is the voice, and here I am listening to it, watching it. This I am realization, this sense of your own presence, is not a thought. It arises from beyond the mind.

Well before the end of the 20th century however print had lost its former dominance. This resulted in, among other things, a different kind of person getting elected as leader. One who can present himself and his programs in a polished way, as Lee Quan Yu you observed in 2000, adding, “Satellite television has allowed me to follow the American presidential campaign. I am amazed at the way media professionals can give a candidate a new image and transform him, at least superficially, into a different personality. Winning an election becomes, in large measure, a contest in packaging and advertising. Just as the benefits of the printed era were inextricable from its costs, so it is with the visual age. With screens in every home entertainment is omnipresent and boredom a rarity. More substantively, injustice visualized is more visceral than injustice described. Television played a crucial role in the American Civil rights movement, yet the costs of television are substantial, privileging emotional display over self-command, changing the kinds of people and arguments that are taken seriously in public life. The shift from print to visual culture continues with the contemporary entrenchment of the Internet and social media, which bring with them four biases that make it more difficult for leaders to develop their capabilities than in the age of print. These are immediacy, intensity, polarity, and conformity. Although the Internet makes news and data more immediately accessible than ever, this surfeit of information has hardly made us individually more knowledgeable, let alone wiser, as the cost of accessing information becomes negligible, as with the Internet, the incentives to remember it seem to weaken. While forgetting anyone fact may not matter, the systematic failure to internalize information brings about a change in perception, and a weakening of analytical ability. Facts are rarely self-explanatory; their significance and interpretation depend on context and relevance. For information to be transmuted into something approaching wisdom it must be placed within a broader context of history and experience. As a general rule, images speak at a more emotional register of intensity than do words. Television and social media rely on images that inflamed the passions, threatening to overwhelm leadership with the combination of personal and mass emotion. Social media, in particular, have encouraged users to become image conscious spin doctors. All this engenders a more populist politics that celebrates utterances perceived to be authentic over the polished sound bites of the television era, not to mention the more analytical output of print. The architects of the Internet thought of their invention as an ingenious means of connecting the world. In reality, it has also yielded a new way to divide humanity into warring tribes. Polarity and conformity rely upon, and reinforce, each other. One is shunted into a group, and then the group polices once thinking. Small wonder that on many contemporary social media platforms, users are divided into followers and influencers. There are no leaders. What are the consequences for leadership? In our present circumstances, Lee's gloomy assessment of visual media's effects is relevant. From such a process, I doubt if a Churchill or Roosevelt or a de Gaulle can emerge. It is not that changes in communications technology have made inspired leadership and deep thinking about world order impossible, but that in an age dominated by television and the Internet, thoughtful leaders must struggle against the tide.

The Seventh Central Pay Commission was appointed in February 2014 by the Government of India (Ministry of Finance) under the Chairmanship of Justice Ashok Kumar Mathur. The Commission has been given 18 months to make its recommendations. The terms of reference of the Commission are as follows:  1. To examine, review, evolve and recommend changes that are desirable and feasible regarding the principles that should govern the emoluments structure including pay, allowances and other facilities/benefits, in cash or kind, having regard to rationalisation and simplification therein as well as the specialised needs of various departments, agencies and services, in respect of the following categories of employees:-  (i) Central Government employees—industrial and non-industrial; (ii) Personnel belonging to the All India Services; (iii) Personnel of the Union Territories; (iv) Officers and employees of the Indian Audit and Accounts Department; (v) Members of the regulatory bodies (excluding the RBI) set up under the Acts of Parliament; and (vi) Officers and employees of the Supreme Court.   2. To examine, review, evolve and recommend changes that are desirable and feasible regarding the principles that should govern the emoluments structure, concessions and facilities/benefits, in cash or kind, as well as the retirement benefits of the personnel belonging to the Defence Forces, having regard to the historical and traditional parties, with due emphasis on the aspects unique to these personnel.   3. To work out the framework for an emoluments structure linked with the need to attract the most suitable talent to government service, promote efficiency, accountability and responsibility in the work culture, and foster excellence in the public governance system to respond to the complex challenges of modern administration and the rapid political, social, economic and technological changes, with due regard to expectations of stakeholders, and to recommend appropriate training and capacity building through a competency based framework.   4. To examine the existing schemes of payment of bonus, keeping in view, inter-alia, its bearing upon performance and productivity and make recommendations on the general principles, financial parameters and conditions for an appropriate incentive scheme to reward excellence in productivity, performance and integrity.   5. To review the variety of existing allowances presently available to employees in addition to pay and suggest their rationalisation and simplification with a view to ensuring that the pay structure is so designed as to take these into account.   6. To examine the principles which should govern the structure of pension and other retirement benefits, including revision of pension in the case of employees who have retired prior to the date of effect of these recommendations, keeping in view that retirement benefits of all Central Government employees appointed on and after 01.01.2004 are covered by the New Pension Scheme (NPS).   7. To make recommendations on the above, keeping in view:  (i) the economic conditions in the country and the need for fiscal prudence; (ii) the need to ensure that adequate resources are available for developmental expenditures and welfare measures; (iii) the likely impact of the recommendations on the finances of the state governments, which usually adopt the recommendations with some modifications; (iv) the prevailing emolument structure and retirement benefits available to employees of Central Public Sector Undertakings; and (v) the best global practices and their adaptability and relevance in Indian conditions.   8. To recommend the date of effect of its recommendations on all the above.