Defect Related Quotes

The distinction between diseases of "brain" and "mind," between "neurological" problems and "psychological" or "psychiatric" ones, is an unfortunate cultural inheritance that permeates society and medicine. It reflects a basic ignorance of the relation between brain and mind. Diseases of the brain are seen as tragedies visited on people who cannot be blamed for their condition, while diseases of the mind, especially those that affect conduct and emotion, are seen as social inconveniences for which sufferers have much to answer. Individuals are to be blamed for their character flaws, defective emotional modulation, and so on; lack of willpower is supposed to be the primary problem.

When you come to look into this argument from design, it is a most astonishing thing that people can believe that this world, with all the things that are in it, with all its defects, should be the best that omnipotence and omniscience has been able to produce in millions of years.

I am beginning to be sorry that I ever undertook to write this book. Not that it bores me; I have nothing else to do; indeed, it is a welcome distraction from eternity. But the book is tedious, it smells of the tomb, it has a rigor mortis about it; a serious fault, and yet a relatively small one, for the great defect of this book is you, reader. You want to live fast, to get to the end, and the book ambles along slowly; you like straight, solid narrative and a smooth style, but this book and my style are like a pair of drunks; they stagger to the right and to the left, they start and they stop, they mutter, they roar, they guffaw, they threaten the sky, they slip and fall... And fall! Unhappy leaves of my cypress tree, you had to fall, like everything else that is lovely and beautiful; if I had eyes, I would shed a tear of remembrance for you. And this is the great advantage in being dead, that if you have no mouth with which to laugh, neither have you eyes with which to cry.

True friends seek together to live truer, fuller lives by relating to each other authentically and by teaching each other about the limitations of their beliefs and the defects in their character, which are a far greater source of error than mere rational confusion.

A more fundamental problem with labelling human distress and deviance as mental disorder is that it reduces a complex, important, and distinct part of human life to nothing more than a biological illness or defect, not to be processed or understood, or in some cases even embraced, but to be ‘treated’ and ‘cured’ by any means possible—often with drugs that may be doing much more harm than good. This biological reductiveness, along with the stigma that it attracts, shapes the person’s interpretation and experience of his distress or deviance, and, ultimately, his relation to himself, to others, and to the world. Moreover, to call out every difference and deviance as mental disorder is also to circumscribe normality and define sanity, not as tranquillity or possibility, which are the products of the wisdom that is being denied, but as conformity, placidity, and a kind of mediocrity.

It was Freud's ambition to discover the cause of hysteria, the archetypal female neurosis of his time. In his early investigations, he gained the trust and confidence of many women, who revealed their troubles to him.Time after time, Freud's patients, women from prosperous, conventional families, unburdened painful memories of childhood sexual encounters with men they had trusted: family friends, relatives, and fathers. Freud initially believed his patients and recognized the significance of their confessions. In 1896, with the publication of two works, The Aetiology of Hysteria and Studies on Hysteria, he announced that he had solved the mystery of the female neurosis. At the origin of every case of hysteria, Freud asserted, was a childhood sexual trauma. But Freud was never comfortable with this discovery, because of what it implied about the behavior of respectable family men. If his patients' reports were true, incest was not a rare abuse, confined to the poor and the mentally defective, but was endemic to the patriarchal family. Recognizing the implicit challenge to patriarchal values, Freud refused to identify fathers publicly as sexual aggressors. Though in his private correspondence he cited "seduction by the father" as the "essential point" in hysteria, he was never able to bring himself to make this statement in public. Scrupulously honest and courageous in other respects, Freud falsified his incest cases. In The Aetiology of Hysteria, Freud implausibly identified governessss, nurses, maids, and children of both sexes as the offenders. In Studies in Hysteria, he managed to name an uncle as the seducer in two cases. Many years later, Freud acknowledged that the "uncles" who had molested Rosaslia and Katharina were in fact their fathers. Though he had shown little reluctance to shock prudish sensibilities in other matters, Freud claimed that "discretion" had led him to suppress this essential information. Even though Freud had gone to such lengths to avoid publicly inculpating fathers, he remained so distressed by his seduction theory that within a year he repudiated it entirely. He concluded that his patients' numerous reports of sexual abuse were untrue. This conclusion was based not on any new evidence from patients, but rather on Freud's own growing unwillingness to believe that licentious behavior on the part of fathers could be so widespread. His correspondence of the period revealed that he was particularly troubled by awareness of his own incestuous wishes toward his daughter, and by suspicions of his father, who had died recently. p9-10

These two discoveries, of relativity and of the quantum, each required us to break definitively with Newtonian physics. However, in spite of great progress over the century, they remain incomplete. Each has defects that point to a deeper theory. But the main reason each is incomplete is the existence of the other.

The habit of looking at life as a social relation — an affair of society — did no good. It cultivated a weakness which needed no cultivation. If it had helped to make men of the world, or give the manners and instincts of any profession — such as temper, patience, courtesy, or a faculty of profiting by the social defects of opponents — it would have been education better worth having than mathematics or languages; but so far as it helped to make anything, it helped only to make the college standard permanent through life.

Well… Five… I just wanted to say rest in peace. To me you are a dead man… I am ashamed that I am related to you. I am ashamed that we have the same bloodline, it is obvious that yours contains a defect in the structure. I’m going to endure the punishment for this gun just because I made the mistake of hanging with a lame. But I swear to God on everything I ever loved… you better change your last fucking name as soon as possible. You will never in your life again be referred to as Powers! Change that shit, or I will kill you with my bare hands the first chance I get. Disconnect yourself bitch!

The perfection of his relation to us swallows up all our imperfections, all our defects, all our evils; for our childhood is born of his fatherhood. That man is perfect in faith who can come to God in the utter dearth of his feelings and his desires, without a glow or an aspiration, with the weight of low thoughts, failures, neglects, and wandering forgetfulness, and say to him, “Thou art my refuge, because thou art my home.

There is one very serious defect to my mind in Christ's moral character, and that is that He believed in hell. I do not myself feel that any person who is really profoundly humane can believe in everlasting punishment... ... There are other things of less importance. There is the instance of the Gadarene swine where it certainly was not very kind to the pigs to put devils into them and make them rush down the hill to the sea. You must remember that He was omnipotent, and He could have made the devils simply go away; but he chooses to send them into the pigs. Then there is the curious story of the fig-tree, which always rather puzzled me. You remember what happened about the fig-tree. 'He was hungry; and seeing a fig-tree afar off having leaves, He came if haply He might find anything thereon; and when He came to it He found nothing but leaves, for the time for figs was not yet. And Jesus answered and said unto it: "No man eat fruit of thee hereafter for ever,"...and Peter... saith unto Him: "Master, behold the fig-tree which thou cursedst is withered away".' This is a very curious story, because it was not the right time of year for figs, and you really could not blame the tree. I cannot myself feel that either in matter of wisdom or in matter of virtue Christ stands quite as high as some other people known to history. I think I should put Buddha and Socrates above Him in those respects.

I have entered upon a performance which is without example, whose accomplishment will have no imitator. I mean to present my fellow-mortals with a man in all the integrity of nature; and this man shall be myself. I know my heart, and have studied mankind; I am not made like any one I have been acquainted with, perhaps like no one in existence; if not better, I at least claim originality, and whether Nature did wisely in breaking the mould with which she formed me, can only be determined after having read this work. Whenever the last trumpet shall sound, I will present myself before the sovereign judge with this book in my hand, and loudly proclaim, thus have I acted; these were my thoughts; such was I. With equal freedom and veracity have I related what was laudable or wicked, I have concealed no crimes, added no virtues; and if I have sometimes introduced superfluous ornament, it was merely to occupy a void occasioned by defect of memory: I may have supposed that certain, which I only knew to be probable, but have never asserted as truth, a conscious falsehood. Such as I was, I have declared myself; sometimes vile and despicable, at others, virtuous, generous and sublime; even as thou hast read my inmost soul: Power eternal! assemble round thy throne an innumerable throng of my fellow-mortals, let them listen to my confessions, let them blush at my depravity, let them tremble at my sufferings; let each in his turn expose with equal sincerity the failings, the wanderings of his heart, and, if he dare, aver, I was better than that man.

One thus gets an impression that civilization is something which was imposed on a resisting majority by a minority which understood how to obtain possession of the means to power and coercion. It is, of course, natural to assume that these difficulties are not inherent in the nature or civilization itself but are determined by the imperfections of the cultural forms which have so far been developed. And in fact it is not difficult to indicate those defects. While mankind has made continual advances in its control over nature and may expect to make still greater ones, it is not possible to establish with certainty that a similar advance has been made in the management of human affairs; and probably at all periods, just as now once again, many people have asked themselves whether what little civilization has thus acquired is indeed worth defending at all. One would think that a re-ordering of human relations should be possible, which would remove the sources of dissatisfaction with civilization by renouncing coercion and the suppression of the instincts, so that, undisturbed by internal discord, men might devote themselves to the acquisition of wealth and its enjoyment. That would be a golden age, but it is questionable if such a state of affairs can be realized. It seems rather that every civilization must be built upon coercion and renunciation of instinct; it does not even seem certain that if coercion were to cease the majority of human beings would be prepared to undertake to perform the work necessary for acquiring new wealth. One has, I think, to reckon with the fact that there are present in all men destructive, and therefore anti-social and anti-cultural, trends and that in a great number of people these are strong enough to determine their behavior in human society.

...as long as I felt I had to take some action, I was anguished, and when I gave up all responsibility and stopped trying to do anything at all, I was relatively at peace, even though the earth meanwhile was circling so far below us and we were so high up in a defective airplane that would have trouble landing.

Donald Trump consciously stokes racist sentiment, and has given a rocket boost to the ‘alt-right’ fringe of neo-Nazis and white nationalists. But to write off all those who voted for him as bigoted will only make his job easier. It is also inaccurate. Millions who backed Trump in 2016 had voted for Barack Obama in 2008. Did they suddenly become deplorable? A better explanation is that many kinds of Americans have long felt alienated from an establishment that has routinely sidelined their economic complaints. In 2008 America went for the outsider, an African-American with barely any experience in federal politics. Obama offered hope. In 2016 it went for another outsider with no background in any kind of politics. Trump channelled rage. To be clear: Trump poses a mortal threat to all America’s most precious qualities. But by giving a higher priority to the politics of ethnic identity than people’s common interests, the American left helped to create what it feared. The clash of economic interests is about relative trade-offs. Ethnic politics is a game of absolutes. In 1992, Bill Clinton won the overwhelming majority of non-college whites. By 2016, most of them had defected. Having branded their defection as racially motivated, liberals are signalling that they do not want them back.

Painful or frightening affect becomes traumatic when the attunement that the child needs to assist in its tolerance, containment, and integration is profoundly absent,”8 writes Robert Stolorow, a philosopher, psychologist, and clinical professor of psychiatry at UCLA, in his book about trauma. “One consequence of developmental trauma, relationally conceived, is that affect states take on enduring, crushing meanings. From recurring experiences of malattunement, the child acquires the unconscious conviction that unmet developmental yearnings and reactive painful feeling states are manifestations of a loathsome defect or of an inherent inner badness.

CONSENSUS PROPOSED CRITERIA FOR DEVELOPMENTAL TRAUMA DISORDER A. Exposure. The child or adolescent has experienced or witnessed multiple or prolonged adverse events over a period of at least one year beginning in childhood or early adolescence, including: A. 1. Direct experience or witnessing of repeated and severe episodes of interpersonal violence; and A. 2. Significant disruptions of protective caregiving as the result of repeated changes in primary caregiver; repeated separation from the primary caregiver; or exposure to severe and persistent emotional abuse B. Affective and Physiological Dysregulation. The child exhibits impaired normative developmental competencies related to arousal regulation, including at least two of the following: B. 1. Inability to modulate, tolerate, or recover from extreme affect states (e.g., fear, anger, shame), including prolonged and extreme tantrums, or immobilization B. 2. Disturbances in regulation in bodily functions (e.g. persistent disturbances in sleeping, eating, and elimination; over-reactivity or under-reactivity to touch and sounds; disorganization during routine transitions) B. 3. Diminished awareness/dissociation of sensations, emotions and bodily states B. 4. Impaired capacity to describe emotions or bodily states C. Attentional and Behavioral Dysregulation: The child exhibits impaired normative developmental competencies related to sustained attention, learning, or coping with stress, including at least three of the following: C. 1. Preoccupation with threat, or impaired capacity to perceive threat, including misreading of safety and danger cues C. 2. Impaired capacity for self-protection, including extreme risk-taking or thrill-seeking C. 3. Maladaptive attempts at self-soothing (e.g., rocking and other rhythmical movements, compulsive masturbation) C. 4. Habitual (intentional or automatic) or reactive self-harm C. 5. Inability to initiate or sustain goal-directed behavior D. Self and Relational Dysregulation. The child exhibits impaired normative developmental competencies in their sense of personal identity and involvement in relationships, including at least three of the following: D. 1. Intense preoccupation with safety of the caregiver or other loved ones (including precocious caregiving) or difficulty tolerating reunion with them after separation D. 2. Persistent negative sense of self, including self-loathing, helplessness, worthlessness, ineffectiveness, or defectiveness D. 3. Extreme and persistent distrust, defiance or lack of reciprocal behavior in close relationships with adults or peers D. 4. Reactive physical or verbal aggression toward peers, caregivers, or other adults D. 5. Inappropriate (excessive or promiscuous) attempts to get intimate contact (including but not limited to sexual or physical intimacy) or excessive reliance on peers or adults for safety and reassurance D. 6. Impaired capacity to regulate empathic arousal as evidenced by lack of empathy for, or intolerance of, expressions of distress of others, or excessive responsiveness to the distress of others E. Posttraumatic Spectrum Symptoms. The child exhibits at least one symptom in at least two of the three PTSD symptom clusters B, C, & D. F. Duration of disturbance (symptoms in DTD Criteria B, C, D, and E) at least 6 months. G. Functional Impairment. The disturbance causes clinically significant distress or impairment in at least two of the following areas of functioning: Scholastic Familial Peer Group Legal Health Vocational (for youth involved in, seeking or referred for employment, volunteer work or job training)

The boy, Max Rüst, will later on become a tinker, father of seven more Rüsts, he will go to work for the firm of Hallis & Co., Plumbing and Roofing, in Grünau. At the age of 52 he will win a quarter of a prize in the Prussian Class Lottery, then he will retire from business and die during an adjustment suit which he has started against the firm of Hallis & Co., at the age of 55. His obituary will read as follows: On September, suddenly, from heart-disease, my beloved husband, our dear father, son, brother, brother-in-law, and uncle, Paul Rüst, in his 55th year. This announcement is made with deep grief on behalf of his sorrowing family by Marie Rüst. The notice of thanks after the funeral will read as follows: Acknowledgment. Being unable to acknowledge individually all tokens of sympathy in our bereavement, we hereby express our profound gratitude to all relatives, friends, as well as to the tenants of No. 4 Kleiststrasse and to all our acquaintances. Especially do we thank Herr Deinen for his kind words of sympathy. At present his Max Rüst is 14 years old, has just finished public school, is supposed to call by on his way there at the clinic for the defective in speech, the hard of hearing, the weak-visioned, the weak-minded, the in-corrigible, he has been there at frequent intervals, because he stutters, but he is getting better now.

When I left residential school, I became confused and saw life from a different perspective. I was not aware of society. I was now living in the world, seeing people other than priests and nuns. I was ashamed of who I was. After nine years of having negative messages drilled into my head at residential school, my mind was tattered by the time I was released. I had been taught that to be Native meant I had no value: that I was not human. I felt defective and did not know how to change this. I was overflowing with shame. When my relatives staggered down the streets, I would pretend I did not know them. I felt embarrassed seeing them drunk. When people saw them staggering down the street, they were not just calling them down, they were also including me. I took this so personally. I often wondered why they were like this. I did not realize they had the same pain I had, maybe more, and that was their way of coping.

Woman is the opposite, the ‘other’ of man: she is non-man, defective man, assigned a chiefly negative value in relation to the male first principle. But equally man is what he is only by virtue of ceaselessly shutting out this other or opposite, defining himself in antithesis to it, and his whole identity is therefore caught up and put at risk in the very gesture by which he seeks to assert his unique, autonomous existence. Woman is not just an other in the sense of something beyond his ken, but an other intimately related to him as the image of what he is not, and therefore as an essential reminder of what he is. Man therefore needs this other even as he spurns it, is constrained to give a positive identity to what he regards as no-thing. Not only is his own being parasitically dependent upon the woman, and upon the act of excluding and subordinating her, but one reason why such exclusion is necessary is because she may not be quite so other after all. Perhaps she stands as a sign of something in man himself which he needs to repress, expel beyond his own being, relegate to a securely alien region beyond his own definitive limits. Perhaps what is outside is also somehow inside, what is alien also intimate — so that man needs to police the absolute frontier between the two realms as vigilantly as he does just because it may always be transgressed, has always been transgressed already, and is much less absolute than it appears.

Intimacy: May 12 We can let ourselves be close to people. Many of us have deeply ingrained patterns for sabotaging relationships. Some of us may instinctively terminate a relationship once it moves to a certain level of closeness and intimacy. When we start to feel close to someone, we may zero in on one of the person’s character defects, then make it so big it’s all we can see. We may withdraw, or push the person away to create distance. We may start criticizing the other person, a behavior sure to create distance. We may start trying to control the person, a behavior that prevents intimacy. We may tell ourselves we don’t want or need another person, or smother the person with our needs. Sometimes, we defeat ourselves by trying to be close to people who aren’t available for intimacy—people with active addictions, or people who don’t choose to be close to us. Sometimes, we choose people with particular faults so that when it comes time to be close, we have an escape hatch. We’re afraid, and we fear losing ourselves. We’re afraid that closeness means we won’t be able to own our power to take care of ourselves. In recovery, we’re learning that it’s okay to let ourselves be close to people. We’re choosing to relate to safe, healthy people, so closeness is a possibility. Closeness doesn’t mean we have to lose ourselves, or our life. As one man said, we’re learning that we can own our power with people, even when we’re close, even when the other person has something we need.

...element of comedy is never completely eliminated from irony. But irony is something more than comedy. A comic situation is proved to be an ironic one if a hidden relation is discovered in the incongruity. If virtue becomes vice through some hidden defect in the virtue; if strength becomes weakness because of the vanity to which strength may prompt the mighty man or nation; if security is transmuted into insecurity because too much reliance is placed upon it; if wisdom becomes folly because it does not know its own limits – in all such cases the situation is ironic. The ironic situation is distinguished from a pathetic one by the fact that the person involved in it bears some responsibility from it. It is differentiated from tragedy by the fact that the responsibility is related to an unconscious weakness rather than a conscious resolution. While a pathetic or a tragic situation is not dissolved when a person becomes conscious of his involvement in it, an ironic situation must dissolve, if men or nations are made aware of their complicity in it…. or it leads to a desperate accentuation of the vanities to the point where irony turns into pure evil.

To every man, however holy he may be, there always remains some imperfection, because he has been drawn from nothingness: so that we do no injury to the saints when, in recounting their virtues, we relate their sins and defects; but, on the contrary, those who write their lives seem, for this reason, to do a great injury to making by concealing the sins and imperfections of the saints, under pretence of honouring them, not referring to the commencement of their lives, for fear of diminishing the esteem of their sanctity. Oh, no, indeed, this is not to act properly; but it is to wrong the saints and all posterity.

... as Herman (1992b) cogently noted two decades ago, these personality disorders can be iatrogenic, causing harm to individuals as an inadvertent result of the social stigma they carry and the widespread (but not entirely accurate) belief among professionals and insurers that those with Cluster B personality disorders (especially borderline personality disorder[BPD]) cannot be treated successfully, cannot recover, and are a headache to practitioners. For example, the BPD diagnosis continues to be applied predominantly to women often, but not always, in a negative way, usually signifying that they are irrational and beyond help. Describing posttraumatic symptoms as a personality disorder not only can be demoralizing for the client due to its connotation that something is defective with his or her core self (i.e., personality) but also may misdirect the therapist by implying that the patient's core personality should be the focus of treatment rather than trauma-related adaptations that affect but are distinct from the core self. In this way, both therapists and their clients may overlook personality strengths and capacities that are healthy and sources of resilience that can be a basis for building on and enhancing (rather than "fixing" or remaking) the patient's core self and personality.

Those who nod sagely and quote the tragedy of the commons in relation to environmental problems from pollution of the atmosphere to poaching of national parks tend to forget that Garrett Hardin revised his conclusions many times over thirty years. He recognized, most importantly, that anarchy did not prevail on the common pastures of midieval England in the way he had described [in his 1968 essay in 'Science']. The commoners--usually a limited number of people with defined rights in law--organized themselves to ensure it did not. The pastures were protected from ruin by the tradition of 'stinting,' which limited each herdsman to a fixed number of animals. 'A managed commons, though it may have other defects, is not automatically subject to the tragic fate of the unmanaged commons,' wrote Hardin, though he was still clearly unhappy with commoning arrangements. As with all forms of socialism, of which he regarded commoning as an early kind, Hardin said the flaw in the system lay in the quality of the management. The problem was alays how to prevent the managers from furthering their own interests. Quis custodiet ipsos custodes? Who guards the guardians? Hardin observed, crucially, that a successful managed common depended on limiting the numbers of commoners, limiting access, and having penalties that deterred. [...] None of Hardin's requirements for a successfully managed common is fulfilled by high-seas fishery regimes

For the left, the consolation prize is ideological hegemony in the more sentimental area of human relations, especially that of “human rights”. Completely defeated in the area of economic policy, the left gets to define the dominant social doctrine, based on multiculturalism, concern for minorities, and anti-racism. Americans are taught to judge the governments of other countries almost exclusively by how they treat pro-Western dissidents or select minorities. Other qualities or defects, such as whether or not they feed and educate their populations, are of scant interest. The American entertainment industry creates an imaginary world celebrating this doctrine and channeling domestic revolt into artistic dead-ends.

And it was inevitable. In every relation of life with others one has to find some moyen de vivre. In your case, one had either to give up to you or to give you up. There was no alternative. Through deep if misplaced affection for you: through great pity for your defects of temper and temperament: through my own proverbial good-nature and Celtic laziness: through an artistic aversion to coarse scenes and ugly words: through that incapacity to bear resentment of any kind which at that time characterised me: through my dislike of seeing life made bitter and uncomely by what to me, with my eyes really fixed on other things, seemed to be mere trifles too petty for more than a moment's thought or interest – through these reasons, simple as they may sound, I gave up to you always. As a natural result, your claims, your efforts at domination, your exactions grew more and more unreasonable. Your meanest motive, your lowest appetite, your most common passion, became to you laws by which the lives of others were to be guided always, and to which, if necessary, they were to be without scruple sacrificed. Knowing that by making a scene you could always have your way, it was but natural that you should proceed, almost unconsciously I have no doubt, to every excess of vulgar violence. At the end you did not know to what goal you were hurrying, or with what aim in view. Having made your own of my genius, my will-power, and my fortune, you required, in the blindness of an inexhaustible greed, my entire existence. You took it.

On 1 November 1983 Secretary of State George Shultz received intelligence reports showing that Iraq was using chemical weapons almost daily. The following February, Iraq used large amounts of mustard gas and also the lethal nerve agent tabun (this was later documented by the United Nations); Reagan responded (in November) by restoring diplomatic relations with Iraq. He and Bush Sr. also authorized the sale of poisonous chemicals, anthrax, and bubonic plague. Along with French supply houses, American Type Culture Collection of Manassas, Virginia, shipped seventeen types of biological agents to Iraq that were then used in weapons programs. In 1989, ABC-TV news correspondent Charles Glass discovered what the U.S. government had been denying, that Iraq had biological warfare facilities. This was corroborated by evidence from a defecting Iraqi general. The Pentagon immediately denied the facts.

This goal is, briefly, to grasp the native’s point of view, his relation to life, to realise his vision of his world. We have to study man, and we must study what concerns him most intimately, that is, the hold which life has on him. In each culture, the values are slightly different ; people aspire after different aims, follow different impulses, yearn after a different form of happiness. In each culture, we find different institutions in which man pursues his life-interest, different customs by which he satisfies his aspirations, different codes of law and morality which reward his virtues or punish his defections. To study the institutions, customs, and codes or to study the behaviour and mentality without the subjective desire of feeling by what these people live, of realising the substance of their happiness—is, in my opinion, to miss the greatest reward which we can hope to obtain from the study of man.

Body dysmorphic disorder wedges itself between the sufferer’s desperation to connect and the fear that they might be rejected while attempting to do so. This serves the purpose of preventing rejection; if one is constantly dismissing oneself it becomes much more difficult to be rejected by another human being. For many highly sensitive body dysmorphic disorder patients, rejection is experienced as the ultimate proof that something must be inherently defective about them. For this to be the case is often interpreted as absolute confirmation that they can never be loved. Taking the risk of possible rejection might mean experiencing these dire consequences, and to most, the benefits do not out-weigh the consequences. Thus body dysmorphic disorder exists in the space of the relational ambivalence, completely changing the focus from fears of intimacy and fundamental feelings of inadequacy to excessive attention towards perceptible physical features.

When equal sacrifices are required, equal rights must be given likewise. This has been such commonplace of thought for a hundred and twenty years that one is ashamed to find it still in need of emphasis. I any case, if this principle is applied in an army, and the great saying about the Marshal’s baton that every recruit carries in his knapsack is not an mere empty phrase, everybody feels that he is in his place, whether he is born to command or to obey. If I give any offence by this, I may add that this would be an army composed entirely of Fahnenjunker. Democratic sentiments? I hate democracy as I do the plague – besides, the democratic ideal of an army would be one consisting entirely, not of Fahnenjunker, but of officers with lax discipline and great personal liberty. For my taste, on the contrary, and for that of young Germans in general to-day, an army could not be too iron, too dictatorial, ad too absolute – but if it is to be so, then there must be a system of promotion that is not sheltered behind any sort of privilege, but opened up to the keenest competition. If we are to come to grief in this war it can only be from moral causes; for materially, whatever any one may say, we are strong enough. And the decisive factor will be the defects of leadership; or to express it more accurately, the relation in which officers and men stand to each other. It would not be for the first time in our experience, and it would be another proof that peoples too (for it is on the shoulders of the whole people, not jsut the ruling class) always repeat the same mistakes just as individuals do. The battle of Jena is an instance. This defeat should not be regarded as a great disaster, but as a just and well-deserved warning of the fate to cut loose from an impossible state of affairs; for in that battle a new principle of leadership encountered and overthrew an antiquated one. Every war that is lost is lost deservedly. One must always bear that in mind if one wishes to be the winner.

The representation of spirit in the element of essential being has, however, the same defect as regards form which essential being as such has. Essential being is abstraction, and therefore, the negative of its simplicity is an other: in the same way, spirit in the element of essential being is the form of simple unity, which, on that account, is just as essentially a process of becoming something else. Or, what is the same thing, the relation of the eternal essential Being to its self-existence is that of pure thought, an immediately simple relation. In this simple beholding of itself in the Other, otherness therefore is not as such set up independently; it is distinction in the way of distinction, in pure thought, is immediately no distinction - a recognition of Love, where lover and beloved are by their very nature not opposed to each other at all. Spirit, which is expressed in the element of pure thought is essentially just this: not to be merely in that element, but to be concrete, actual existence; for otherness itself, cancelling and supersceding its own pure thought-constituted notion, lies in the very notion of spirit.

Living in 21st century civilisation entails a neo-Faustian bargain. In return for your ‘soul’ (or at least your fundamental authenticity, let’s say), you will receive extensive benefits. Immortality isn’t yet available but relative affluence, a well-distracted sense of amortality and longevity are clear benefits. Freud (1908/2001) understood the bargain involved in surrendering thus, repressing the depths of our instincts and giving huge status to the superego. Society will soothe your anxieties if you smile rather than frown, and always reply ‘Fine’ to the meaningless ‘How are you?’ An occasional, darkly leaky ‘Mustn’t grumble’ may be tolerated. Endorse the status quo, have children and don’t talk about suffering and death. Absolutely avoid ‘that odd shit’ spoken by weirdos like Rust Cohle (see Chapter 4). For the superior neo-Faustian package of enhanced benefits, help to boost capitalism with entrepreneurial projects; support (indeed be part of) religion, psychotherapy, the self-help industry and the rhetoric of well-being and flourishing; distance yourself from civilisation’s discontents, especially DRs; do not get visibly ill, old or die, or be very discreet or upbeat about it when it happens. If you ever consider defecting to the DR club, you may rapidly lose all benefits.

The myriad activities that go into creating, producing, selling, and delivering a product or service are the basic units of competitive advantage. Operational effectiveness means performing these activities better—that is, faster, or with fewer inputs and defects—than rivals. Companies can reap enormous advantages from operational effectiveness, as Japanese firms demonstrated in the 1970s and 1980s with such practices as total quality management and continuous improvement. But from a competitive standpoint, the problem with operational effectiveness is that best practices are easily emulated. As all competitors in an industry adopt them, the productivity frontier—the maximum value a company can deliver at a given cost, given the best available technology, skills, and management techniques—shifts outward, lowering costs and improving value at the same time. Such competition produces absolute improvement in operational effectiveness, but relative improvement for no one. And the more benchmarking that companies do, the more competitive convergence you have—that is, the more indistinguishable companies are from one another. Strategic positioning attempts to achieve sustainable competitive advantage by preserving what is distinctive about a company. It means performing different activities from rivals, or performing similar activities in different ways.

We also find *physics*, in the widest sense of the word, concerned with the explanation of phenomena in the world; but it lies already in the nature of the explanations themselves that they cannot be sufficient. *Physics* is unable to stand on its own feet, but needs a *metaphysics* on which to support itself, whatever fine airs it may assume towards the latter. For it explains phenomena by something still more unknown than are they, namely by laws of nature resting on forces of nature, one of which is also the vital force. Certainly the whole present condition of all things in the world or in nature must necessarily be capable of explanation from purely physical causes. But such an explanation―supposing one actually succeeded so far as to be able to give it―must always just as necessarily be burdened with two essential imperfections (as it were with two sore points, or like Achilles with the vulnerable heel, or the devil with the cloven foot). On account of these imperfections, everything so explained would still really remain unexplained. The first imperfection is that the *beginning* of the chain of causes and effects that explains everything, in other words, of the connected and continuous changes, can positively *never* be reached, but, just like the limits of the world in space and time, recedes incessantly and *in infinitum*. The second imperfection is that all the efficient causes from which everything is explained always rest on something wholly inexplicable, that is, on the original *qualities* of things and the *natural forces* that make their appearance in them. By virtue of such forces they produce a definite effect, e.g., weight, hardness, impact, elasticity, heat, electricity, chemical forces, and so on, and such forces remain in every given explanation like an unknown quantity, not to be eliminated at all, in an otherwise perfectly solved algebraical equation. Accordingly there is not a fragment of clay, however little its value, that is not entirely composed of inexplicable qualities. Therefore these two inevitable defects in every purely physical, i.e., causal, explanation indicate that such an explanation can be only *relatively* true, and that its whole method and nature cannot be the only, the ultimate and hence sufficient one, in other words, cannot be the method that will ever be able to lead to the satisfactory solution of the difficult riddles of things, and to the true understanding of the world and of existence; but that the *physical* explanation, in general and as such, still requires one that is *metaphysical*, which would furnish the key to all its assumptions, but for that very reason would have to follow quite a different path. The first step to this is that we should bring to distinct consciousness and firmly retain the distinction between the two, that is, the difference between *physics* and *metaphysics*. In general this difference rests on the Kantian distinction between *phenomenon* and *thing-in-itself*. Just because Kant declared the thing-in-itself to be absolutely unknowable, there was, according to him, no *metaphysics* at all, but merely immanent knowledge, in other words mere *physics*, which can always speak only of phenomena, and together with this a critique of reason which aspires to metaphysics." ―from_The World as Will and Representation_. Translated from the German by E. F. J. Payne. In Two Volumes, Volume II, pp. 172-173

According to this view the present state of our warring capacities would not be a state of culture, but only a stage on the way. Opinions will, of course, be divided about this, for by culture one man will understand a state of collective culture, while another will regard this state merely as civilization8 and will expect of culture the sterner demands of individual development. Schiller is, however, mistaken when he allies himself exclusively with the second standpoint and contrasts our collective culture unfavourably with that of the individual Greek, since he overlooks the defectiveness of the civilization of that time, which makes the unlimited validity of that culture very questionable. Hence no culture is ever really complete, for it always swings towards one side or the other. Sometimes the cultural ideal is extraverted, and the chief value then lies with the object and man’s relation to it: sometimes it is introverted, and the chief value lies with subject and his relation to the idea. In the former case, culture takes on a collective character, in the latter an individual one. It is therefore easy to understand how under the influence of Christianity, whose principle is Christian love (and by counter-association, also its counterpart, the violation of individuality), a collective culture came about in which the individual is liable to be swallowed up because individual values are depreciated on principle. Hence there arose in the age of the German classicists that extraordinary yearning for the ancient world which for them was a symbol of individual culture, and on that account was for the most part very much overvalued and often grossly idealized. Not a few attempts were even made to imitate or recapture the spirit of Greece, attempts which nowadays appear to us somewhat silly, but must none the less be appreciated as forerunners of an individual culture.

personal equation. Thorndyke's brain was not an ordinary brain. Facts of which his mind instantly perceived the relation remained to other people unconnected and without meaning. His powers of observation and rapid inference were almost incredible, as I had noticed again and again, and always with undiminished wonder. He seemed to take in everything at a single glance and in an instant to appreciate the meaning of everything that he had seen. Here was a case in point. I had myself seen all that he had seen, and, indeed, much more; for I had looked on the very people and witnessed their actions, whereas he had never set eyes on any of them. I had examined the little handful of rubbish that he had gathered up so carefully, and would have flung it back under the grate without a qualm. Not a glimmer of light had I perceived in the cloud of mystery, nor even a hint of the direction in which to seek enlightenment. And yet Thorndyke had, in some incomprehensible manner, contrived to piece together facts that I had probably not even observed, and that so completely that he had already, in these few days, narrowed down the field of inquiry to quite a small area. From these reflections I returned to the objects on the table. The spectacles, as things of which I had some expert knowledge, were not so profound a mystery to me. A pair of spectacles might easily afford good evidence for identification; that I perceived clearly enough. Not a ready-made pair, picked up casually at a shop, but a pair constructed by a skilled optician to remedy a particular defect of vision and to fit a particular face. And such were the spectacles before me. The build of the frames was peculiar; the existence of a cylindrical lens—which I could easily make out from the remaining fragments—showed that one glass had been cut to a prescribed shape and almost certainly ground to a particular formula, and also that the distance between centres must have

Unable to understand how or why the person we see behaves as he does, we attribute his behavior to a person we cannot see, whose behavior we cannot explain either but about whom we are not inclined to ask questions. We probably adopt this strategy not so much because of any lack of interest or power but because of a longstanding conviction that for much of human behavior there are no relevant antecedents. The function of the inner man is to provide an explanation which will not be explained in turn. Explanation stops with him. He is not a mediator between past history and current behavior, he is a center from which behavior emanates. He initiates, originates, and creates, and in doing so he remains, as he was for the Greeks, divine. We say that he is autonomous—and, so far as a science of behavior is concerned, that means miraculous. The position is, of course, vulnerable. Autonomous man serves to explain only the things we are not yet able to explain in other ways. His existence depends upon our ignorance, and he naturally loses status as we come to know more about behavior. The task of a scientific analysis is to explain how the behavior of a person as a physical system is related to the conditions under which the human species evolved and the conditions under which the individual lives. Unless there is indeed some capricious or creative intervention, these events must be related, and no intervention is in fact needed. The contingencies of survival responsible for man’s genetic endowment would produce tendencies to act aggressively, not feelings of aggression. The punishment of sexual behavior changes sexual behavior, and any feelings which may arise are at best by-products. Our age is not suffering from anxiety but from the accidents, crimes, wars, and other dangerous and painful things to which people are so often exposed. Young people drop out of school, refuse to get jobs, and associate only with others of their own age not because they feel alienated but because of defective social environments in homes, schools, factories, and elsewhere. We can follow the path taken by physics and biology by turning directly to the relation between behavior and the environment and neglecting supposed mediating states of mind. Physics did not advance by looking more closely at the jubilance of a falling body, or biology by looking at the nature of vital spirits, and we do not need to try to discover what personalities, states of mind, feelings, traits of character, plans, purposes, intentions, or the other perquisites of autonomous man really are in order to get on with a scientific analysis of behavior.

Cedar Capital Group Tokyo Review of Stats Shows Decrease in Mortality Rate in Construction Sites Cedar Capital Group in Tokyo Japan construction industry is one of the riskiest industries to work with. Not only do they have to deal with falling debris but workers also have to be aware of faulty wirings, defective equipment and weather warnings. Workers even sometimes have to lose their lives in the midst of construction. These circumstances are inevitable and precautions were already implemented even at the start of training. Yet, it cannot be denied that construction is one of the most lucrative businesses in the world today. Everywhere we go, we see buildings being built and establishments being constructed. We see new structures in developed nations. New York, America, Tokyo, Japan, Beijing, China and Seoul, South Korea are some of the leading cities which feature new construction projects almost everyday. Singapore is also not left behind. Considered as one of the most flourishing countries in the world, the little island-city has prided itself with new infrastructure projects and promise a thousand more to come. It came no surprise that the country’s journey towards urbanization was held liable for the deaths of hundreds of construction workers in the previous years. Just recently, though, Singapore has declared their concern on the number of fatalities there are in a construction project. If not of deaths, accidents resulting to fractures and minor and major injuries are also experienced in other neighboring countries. Cedar Capital Group in Tokyo Japan, one the distributor of heavy capital equipment in the country, reports to have dozens of death in the last 4 years of their operation. This, as they claim, is one of the reasons why there is a large scarcity in job application related to construction. Many companies are also faced with numerous complaints because of these deaths and injuries. According to further review, approximately one-quarter of the deaths result from exposure to hazardous substances which cause such disabling illnesses as cancer and cardiovascular, respiratory and nervous-system disorders. Analysts even warn that work-related diseases are expected to double by the year 2020 and that if improvements are not implemented now, exposures today will kill people by the year 2020. Surprisingly, though, while people are being troubled with the number of casualties in the construction sector, recent studies and statistics show fewer deaths in construction sector in the first half of the year. Specifically in Singapore, Manpower Ministry has announced only 8 death reports compared to the 17 deaths in 2014. Although this is not a reason to celebrate since there are still fatalities, Singapore’s Contractual Association stated that this is an improvement as it shows the effectiveness of the recent awareness programs and training seminars conducted across the island-city. The country aims to clear all fatalities for the next succeeding years.

A Family Affair: Essential Fatty Acids More chemical clues to the nature of alcoholism come from research focusing on alcoholics with at least one grandparent who was Welsh, Irish, Scottish, Scandinavian, or native American. Typically, these alcoholics have a history of depression going back to childhood and close relatives who suffered from depression or schizophrenia. Some may have relatives who committed suicide. There also may be a family history of eczema, cystic fibrosis, premenstrual syndrome, diabetes, irritable bowel syndrome, or benign breast disease. The common denominator here is a genetic abnormality in the way the body handles certain essential fatty acids (EFAs) derived from foods. Normally, these EFAs are converted in the brain to various metabolites such as prostaglandin E1 (PGE1), which plays a vital role in the prevention of depression, convulsions, and hyperexcitability. When the EFA conversion process is defective, brain levels of prostaglandin E1 are lower than normal, which results in depression. In affected individuals, alcohol acts as a double-edged sword. It activates the PGE1 within the brain, which immediately lifts depression and creates feelings of well-being. Because the brain cannot make new PGE1 efficiently, its meager supply of PGE1 is gradually depleted. Over time, the ability of alcohol to lift depression slowly diminishes. Several years ago, researchers hit upon a solution to this problem. They discovered that a natural substance, oil of evening primrose, contains large amounts of gamma-linolenic acid (GLA), which can help the brain convert EFAs to PGE1. The results are quite dramatic. In a recent study in Scotland, researcher David Horrobin, M.D., matched two groups of alcoholics whose EFA levels were 50 percent below normal. The first group got EFA replacement, the second, a placebo. Marked differences between the two groups emerged in the withdrawal stage. The group that got EFA replacement had far fewer symptoms, while the placebo group displayed the full range of withdrawal symptoms associated with prostaglandin deficiency: tremors, irritability, tension, hyperexcitability, and convulsions. At the outset of the study, members of both groups had some degree of alcohol-related liver damage. Three months later, the researchers found that liver function among the EFA replacement group was almost normal. There was no significant improvement among the placebo group. A year later, the placebo group was still deficient in the natural ability to convert essential fatty acids into PGE1. What’s more, only 28 percent of this group had remained sober; the rest had resumed drinking. Results were dramatically better among the EFA replacement group: 83 percent remained sober and depression free.

Moreover, the bodies of Thoroughbreds are too large for their slender legs and relatively small feet, which have remained like those of a typical Arabian. Hence they are extremely top-heavy, which goes a long way toward explaining the high frequency of leg injuries, often catastrophic.79 This configurational defect may set the limit on performance, especially as concern for animal welfare increases. We are now at a stage where a complete rethinking of future Thoroughbred evolution is in order.

But if ncRNAs are so important for cellular function, surely we would expect to find that sometimes diseases are caused by problems with them. Shouldn’t there be lots of examples where defects in production or expression of ncRNAs lead to clinical disorders, aside from the imprinting or X inactivation conditions? Well, yes and no. Because these ncRNAs are predominantly regulatory molecules, acting in networks that are rich in compensatory mechanisms, defects may only have relatively subtle impacts. The problem this creates experimentally is that most genetic screens are good at detecting the major phenotypes caused by mutations in proteins, but may not be so useful for more subtle effects.

Flash back to early 2012. How likely is the Assad regime to fall? Arguments against a fall include (1) the regime has well-armed core supporters; (2) it has powerful regional allies. Arguments in favor of a fall include (1) the Syrian army is suffering massive defections; (2) the rebels have some momentum, with fighting reaching the capital. Suppose you weight the strength of these arguments, they feel roughly equal, and you settle on a probability of roughly 50%. But notice what’s missing? The time frame. It obviously matters. To use an extreme illustration, the probability of the regime falling in the next twenty-four hours must be less—likely a lot less—than the probability that it will fall in the next twenty-four months. To put this in Kahneman’s terms, the time frame is the “scope” of the forecast. So we asked one randomly selected group of superforecasters, “How likely is it that the Assad regime will fall in the next three months?” Another group was asked how likely it was in the next six months. We did the same experiment with regular forecasters. Kahneman predicted widespread “scope insensitivity.” Unconsciously, they would do a bait and switch, ducking the hard question that requires calibrating the probability to the time frame and tackling the easier question about the relative weight of the arguments for and against the regime’s downfall. The time frame would make no difference to the final answers, just as it made no difference whether 2,000, 20,000, or 200,000 migratory birds died. Mellers ran several studies and found that, exactly as Kahneman expected, the vast majority of forecasters were scope insensitive. Regular forecasters said there was a 40% chance Assad’s regime would fall over three months and a 41% chance it would fall over six months.

Proneness to forget God causes our memory to be as if immersed in time, whose relation to eternity, to the benefits and promises of God, it no longer sees. This defect inclines our memory to see all things horizontally on the line of time that flees, of which the present alone is real, between the past that is gone and the future that is not yet. Forgetfulness of God prevents us from seeing that the present moment is also on a vertical line which attaches it to the single instant of immobile eternity, and that there is a divine manner of living the present moment in order that by merit it may enter into eternity. Whereas forgetfulness of God leaves us in this banal and horizontal view of things on the line of time which passes, the contemplation of God is like a vertical view of things which pass and of their bond with God who does not pass. To be immersed in time, is to forget the value of time, that is to say, its relation to eternity.

Reprogramming is what John Gurdon demonstrated in his ground-breaking work when he transferred the nuclei from adult toads into toad eggs. It’s what happened when Keith Campbell and Ian Wilmut cloned Dolly the Sheep by putting the nucleus from a mammary gland cell into an egg. It’s what Yamanaka achieved when he treated somatic cells with four key genes, all of which code for proteins highly expressed naturally during this reprogramming phase. The egg is a wonderful thing, honed through hundreds of millions of years of evolution to be extraordinarily effective at generating vast quantities of epigenetic change, across billions of base-pairs. None of the artificial means of reprogramming cells comes close to the natural process in terms of speed or efficiency. But the egg probably doesn’t quite do everything unaided. At the very least, the pattern of epigenetic modifications in sperm is one that allows the male pronucleus to be reprogrammed relatively easily. The sperm epigenome is primed to be reprogrammed6. Unfortunately, these priming chromatin modifications (and many other features of the sperm nucleus), are missing if an adult nucleus is reprogrammed by transferring it into a fertilised egg. That’s also true when an adult nucleus is reprogrammed by treating it with the four Yamanaka factors to create iPS cells. In both these circumstances, it’s a real challenge to completely reset the epigenome of the adult nucleus. It’s just too big a task. This is probably why so many cloned animals have abnormalities and shortened lifespans. The defects that are seen in these cloned animals are another demonstration that if early epigenetic modifications go wrong, they may stay wrong for life. The abnormal epigenetic modification patterns result in permanently inappropriate gene expression, and long-term ill-health.

Toxic shame is multigenerational. It is passed from one generation to the next. Shame-based people find other shame-based people and get married. As each member of a couple carries the shame from his or her own family system, their marriage will be grounded in their shame-core. The major outcome of this will be a lack of intimacy. It’s difficult to let someone get close to you if you feel defective and flawed as a human being. Shame-based couples maintain nonintimacy through poor communication, nonproductive circular fighting, games, manipulation, vying for control, withdrawal, blaming and confluence. Confluence is the agreement never to disagree. Confluence creates pseudointimacy. When a child is born to these shame-based parents, the deck is stacked from the beginning. The job of parents is to model. Modeling includes how to be a man or woman; how to relate intimately to another person; how to acknowledge and express emotions; how to fight fairly; how to have physical, emotional and intellectual boundaries; how to communicate; how to cope and survive life’s unending problems; how to be self-disciplined; and how to love oneself and another. Shame-based parents cannot do any of these. They simply don’t know how.

defective relations with other human beings have nearly always been the immediate cause of our woes,

As the more intelligent and ambitious people moved out of the plateau the percentage of mental defectives relative to the total population rose sharply. Their low intelligence added to their employment woes, but their votes were as potent as those of the wealthiest merchants in the county seats. The doctors and Welfare workers were sympathetic to them—and it is difficult for one to be otherwise. When a man and his wife are unemployed and unemployable, public assistance is the only alternative to cold and starvation and they inevitably wind up on the relief rolls.

Chakra balance is the process of restoring a harmonious energy flow through the chakra system. Often the effect of well-balanced chakras translates into a feeling of well-being, relaxation, centeredness, increased vitality and self-incarnation. When we talk about balancing the chakra, we might actually refer to different techniques and meanings. A commonly accepted definition of chakra balancing is the process by which the chakra energy is brought into a well-functioning, harmonious state. The notion of calming a chakra tackles only part of the picture: Each chakra part of a system that works as a whole. When we look at how the chakras work, we see that they have a fluid relation and an active relationship with one another. Therefore, it is not only important to consider each chakra when doing chakra balancing, but also the neighboring centers and the energy throughout the body. Why balancing your chakras? The aim of balancing the chakra is to maintain a balanced flow which will preserve our overall energy level. We are subjected to a number of activities, sources of stress and demands in our daily lives that result in fluctuations in our energy level. Some may feel draining, others may experience fulfillment or nourishment. Moreover, past events and experiences often leave a long-lasting influence on how we feel and are in the world and thus influence how we manage our day-to-day energy. Stresses imposed on us by life demands will result in interruptions and changes in our energy flow and imbalances in the chakras. A chakra imbalance can affect: • How much energy flows through the chakra or chakra network • A chakra is defective when the energy is "blocked" or "closed" •       A chakra is overactive when the energy flow is increased excessively and is not controlled •       The direction of the energy field associated with one or more chakras is displaced. Balancing consists of maintaining appropriate and stable flow where there is not enough, controlling energy where there is too much, and aligning where imbalance or displacement is present. How to balance your chakras? Chakra balancing strategies fall into three categories: those based on a physical process or action, a meditative or introspective exercise, and energy transfer from or on your own.

I avoid making sentences with “is” or its relatives in them because all such sentences have definite semantic defects, the first of which consists in the fact that they make it appear as if one has reached the unreachable 1/1 of proven truth, when in fact one usually only has strong maybe, and (especially in politics and Ideology) sometimes only a weak maybe.

I found that people with addictions weren’t driven only by drugs. Moreover, they weren’t any more antisocial or criminal than people I’d grown up with, many of whom rarely or never got high; in fact, their behavior wasn’t much different from what I’d engaged in myself with my friends back home. They didn’t seem overwhelmed by craving: they basically sought drug rewards in the same way that they sought sex or food. I began to see that their drug-related behavior wasn’t really that special and to think that perhaps their drive to take drugs obeyed the same rules that applied to these other human desires. The notion that addiction was some kind of “character defect” or extreme condition that created completely unpredictable and irrational actions began to seem misguided.

All the ancient dissimilarities, conflicts and antagonisms were solely due to the fragmentary fashion in which people had been content, until then, to study the universe. When all these divergent rays of thought had found their common focal point in the four-dimensional synthesis, natural variations were no longer anything but harmonic manifestations of a single common thought. And from matter, formerly judged inert, to the noblest speculations of the human mind, the world was now no more than a single soul, living the same life, an emanation of a single diverse thought that was named, in memory of the naïve beliefs of old, the Golden Eagle. This union of minds, of the same time and all times, by the direct path of the fourth dimension—by the subconscious, as one would once have put it—had nothing blissful or passive about it, though, although no one had believed otherwise in the times when humankind still dreamed of naïve celestial sentimentality and eternal paradisal adoration. More than ever, contradiction engendered an intense intellectual life in which opposition alone, as in all the mind’s operations, was able to motivate thought. What ensured that all effort became useful and positive, however, was that each individual action of intelligence concurred with the same continuous whole—just as, in a statue, all the lines, because they are opposed, unite to perfect a single masterpiece—and that love had replaced hatred since the language of the four-dimensional soul had been substituted for the fragmentary hypocrisies of three-dimensional modes of expression: hypocrisies contained in the concrete words of language as in the relative formulas of science. After overturning all human traditions and mores, sincerity, imposed by the direct reading of thoughts, had engendered love and created, in the spiritual domain, a sort of state of nature, this time transcendental, that marked the definitive liberation of the human mind. Every man understood, in the Age of the Golden Eagle, that he was but one fragment of a single statue—whether an eye, nose or finger did not matter—that he was only one act of the same intelligence, and that he desired the beauty of the whole with all his heart, his duty was to devote all his strength to make the part that was confided to him as beautiful as possible. That detail of the whole, his personality, immortal as the whole outside time, was the art-work signed with his name for all eternity within the universal art-work; it was the “I” marking his place in the universal continuum. It was not important whether the act was one of intelligence, faith, revolt or kindness, provided it was worthy of the whole; on the contrary, woe betide the man if his “I” was nothing but a defect, a lack or a fault, forever.

Time to Defect (The Sonnet) It's time to defect, my friend - from the side of passport to the side of heartport, from the side of prison to the side of reason, from the side of nationality to the side of sanity, from the side of myopia to the side of motion, from the side of crutches to the side of conscience, from the side of coffins to the side of character, from the side of bombs to the side of backbone, from the side of barbwire to the side of brainwire, from the side of flag to the side of fervor, from the side of parasites to the side of paragons, from the side of pacemakers to the side of peacemakers, from the side of ideology to the side of illumination. It's time to defect, my friend - from the side of caves to the side of kind, from the side of tribe to the side of life.

It's time to defect, my friend - from the side of tribe to the side of life.

Richard F. Lovelace develops this train of thought: Only a fraction of the present body of professing Christians are solidly appropriating the justifying work of Christ in their lives. Many… have a theoretical commitment to this doctrine, but in their day-to-day existence they rely on their sanctification for justification… drawing their assurance of acceptance with God from their sincerity, their past experience of conversion, their recent religious performance or the relative infrequency of their conscious, willful disobedience. Few know enough to start each day with a thoroughgoing stand upon Luther’s platform: you are accepted, looking outward in faith and claiming the wholly alien righteousness of Christ as the only ground for acceptance, relaxing in that quality of trust which will produce increasing sanctification as faith is active in love and gratitude… Much that we have interpreted as a defect of sanctification in church people is really an outgrowth of their loss of bearing with respect to justification. Christians who are no longer sure that God loves and accepts them in Jesus, apart from their present spiritual achievements, are subconsciously radically insecure persons… Their insecurity shows itself in pride, a fierce defensive assertion of their own righteousness and defensive criticism of others. They come naturally to hate other cultural styles and other races in order to bolster their own security and discharge their suppressed anger.

A more concrete example happened in 1984, when a surgeon at Loma Linda University in California attempted to replace the defective heart of “Baby Fae” with the heart of a baboon. Not surprisingly, the poor baby died a few days later due to immune rejection. An Australian radio crew interviewed the surgeon, Dr. Leonard Bailey, and asked him why he didn’t use a more closely related primate, such as a chimpanzee, and avoid the possibility of immune rejection, given the baboon’s great evolutionary distance from humans. Bailey said, “Er, I find that difficult to answer. You see, I don’t believe in evolution.” If Bailey had performed the same experiment in any other medical institution except Loma Linda (which is run by the creationist Seventh-Day Adventist Church), his experiments would be labeled dangerous and unethical, and he would have been sued for malpractice and his medical license revoked

The inaugural issue of Harijan was dated 11 February 1933. Gandhi wrote as many as seven pieces, on various aspects of the problem of untouchability. One related to the growing divergence between him and Dr B.R. Ambedkar. When they met on 4 February, Gandhi had asked him for a message for the first issue of Harijan. Ambedkar complied, but in characteristically blunt terms. This was his message: ‘The outcaste is a bye-product of the caste system. There will be outcastes so long as there are castes. Nothing can emancipate the outcaste except the destruction of the caste system. Nothing can help to save Hinduism....except the purging of the Hindu faith of this odious and vicious dogma.’ Gandhi was unnerved by the message. For, it struck at the root of his own idealized conception of varnashramadharma, the division of labour according to caste. He wanted untouchability to go, he wanted all occupations to have the same value—for a Bhangi to have the same status as a Brahmin—but he wasn’t yet prepared to let go of the idea of varna altogether. Gandhi printed Ambedkar’s message, with an explanation and response of his own, ten times the length. He accepted that the caste system ‘has its limitations and its defects, but there is nothing sinful about it, as there is about untouchability, and, if it is a bye-product of the caste system it is only in the same sense as an ugly growth is of a body, or weeds of the crop.... It is an excess to be removed, if the whole system is not to perish. Untouchability is the product, therefore, not of the caste system, but of the distinction of high and low that has crept into Hinduism and is corroding it.’ Gandhi ended by asking for all reformers to come together on a common platform. Whether they believed in varnashrama (as he did) or rejected caste altogether (as Ambedkar did), 'the opposition to untouchability is common to both. Therefore, the present joint fight is restricted to the removal of untouchability, and I would invite Dr. Ambedkar and those who think with him to throw themselves, heart and soul, into the campaign against the monster of untouchability. It is highly likely at the end of it we shall find that there is nothing to fight against in varnashrama. If, however, varnashrama even then looks like an ugly thing, the whole of Hindu society will fight it.

It is not too much to say that, in light of advancing science, many of the infirmities that beset us, whether of heart, intellect or temper, are the results of defective education. ... The principle which underlies the possibility of all education is discovered to us: we are taught that the human frame, brain as well as muscle, grows to the uses it is earliest put to. ... We find that we can work definitely towards the formation of character; that the habits of the good life, of the alert intelligence ... are somehow related in the very distance of his brain. Education is an atmosphere, a discipline, a life. ... education is a life; all life must have its appropriate nourishment ... the spiritual life is nourished by ideas; and it is the parent's duty to sustain a child's inner life with ideas as they sustain the body with food.

The solfeggio is a six-note scale and is also nicknamed “the creational scale.” Traditional Indian music calls this scale the saptak, or seven steps, and relates each note to a chakra. These six frequencies, and their related effects, are as follows: Do 396 Hz Liberating guilt and fear Re 417 Hz Undoing situations and facilitating change Mi 528 Hz Transformation and miracles (DNA repair) Fa 639 Hz Connecting/relationships Sol 741 Hz Awakening intuition La 852 Hz Returning to spiritual order Mi has actually been used by molecular biologists to repair genetic defects.115 Some researchers believe that sound governs the growth of the body. As Dr. Michael Isaacson and Scott Klimek teach in a sound healing class at Normandale College in Minneapolis, Dr. Alfred Tomatis believes that the ear’s first in utero function is to establish the growth of the rest of the body. Sound apparently feeds the electrical impulses that charge the neocortex. High-frequency sounds energize the brain, creating what Tomatis calls “charging sounds.”116 Low-frequency sounds drain energy and high-frequency sounds attract energy. Throughout all of life, sound regulates the sending and receiving of energy—even to the point of creating problems. People with attention deficit hyperactivity disorder listen too much with their bodies, processing sound through bone conduction rather than the ears. They are literally too “high in sound.”117 Some scientists go a step further and suggest that sound not only affects the body but also the DNA, actually stimulating the DNA to create information signals that spread throughout the body. Harvard-trained Dr. Leonard Horowitz has actually demonstrated that DNA emits and receives phonons and photons, the electromagnetic waves of sound and light. As well, three Nobel laureates in medical research have asserted that the primary function of DNA is not to synthesize proteins, but to perform bioacoustic and bioelectrical signaling.118 While research such as that by Dr. Popp shows that DNA is a biophoton emitter, other research suggests that sound actually originates light. In a paper entitled “A Holographic Concept of Reality,” which was featured in Stanley Krippner’s book Psychoenergetic Systems, a team of researchers led by Richard Miller showed that superposed coherent waves in the cells interact and form patterns first through sound, and secondly through light.119 This idea dovetails with research by Russian scientists Peter Gariaev and Vladimir Poponin, whose work with torsion energies was covered in Chapter 25. They demonstrated that chromosomes work like holographic biocomputers, using the DNA’s own electromagnetic radiation to generate and interpret spiraling waves of sound and light that run up and down the DNA ladder. Gariaev and his group used language frequencies such as words (which are sounds) to repair chromosomes damaged by X-rays. Gariaev thus concludes that life is electromagnetic rather than chemical and that DNA can be activated with linguistic expressions—or sounds—like an antenna. In turn, this activation modifies the human bioenergy fields, which transmit radio and light waves to bodily structures.120

In any portion of the state, when laws relating to public lands are defied and set at naught, our first duty is to re-examine the laws, with the view of ascertaining what defects, if any, have produced this condition of society and, upon discovery of any defect, to apply a remedy,

When we become lost in this process, we miss out on our crucial emotional need to experience a sense of belonging. We live in permanent estrangement oscillating between the extremes of too good for others or too unlikeable to be included. This is the excruciating social perfectionism of the Janus-faced critic: others are too flawed to love and we are too defective to be lovable. A verbal diagram of a typical critic-looping scenario looks like this. The outer critic’s judgmentalness is activated by the need to escape the “in-danger” feeling that is triggered by socializing. Even the thought of relating can set off our disapproval programs so that we feel justified in isolating. Extended withdrawal however, reawakens our relational hunger and our impulses to connect. This simultaneously reverses the critic from outer to inner mode. The critic then laundry lists our inadequacies, convincing us that we are too odious to others to socialize. This then generates self-pitying persecution fantasies, which eventually re-invites the outer critic to build a case about how awful people are…ad infinitum…ad nauseam. This looping then keeps us “safe” in the hiding of silent disengagement. When it emanates from the inner critic direction, the vacillating critic can look like this. The survivor’s negative self-noticing drives her to strive to be perfect. She works so hard and incessantly at it that she begins to resent others who do not. Once the resentment accumulates enough, a minor faux pas in another triggers her to shift into extreme outer critic disappointment and frustration. She then silently perseverates and laundry lists “people” for all their faults and betrayals.

There is also some evidence indicating specificity, wherein certain adverse experiences appear to be related to specific psychic phenomena. For instance, being bullied as a child is closely related to intense paranoia, while sexual abuse is more closely related to hearing voices (Bentall et al., 2012). Yet, most research and treatment continues to focus on individual internal defects (i.e., “illness”) that exist separate from one’s developmental context or life circumstances, and a search for the ever-elusive genetic basis for these purported defects.

In addition to labeling kids who learn differently as problematic, sometimes defective, most schools classify, track, and categorize students from very early ages. As an abundance of research studies confirm, these classifications tend to become self-perpetuating and self-confirming. My interviewees illuminate the ways in which grades, tests, and opportunities to learn are often arbitrary or related to class, race, and gender. In the supposed meritocracy of schooling, these markers and estimations have profound impact, not just structuring how we fit into the learning hierarchy of an individual classroom, but who we are who whom we believe we will become.

First, as shown in Table 2.1, the amount of time when value is actually being created (3 hours) is infinitesimal in relation to the total time (319 days) from bauxite to recycling bin. More than 99 percent of the time the value stream is not flowing at all: the muda of waiting. Second, the can and the aluminum going into it are picked up and put down thirty times. From the customer’s standpoint none of this adds any value: the muda of transport. Similarly, the aluminum and cans are moved through fourteen storage lots and warehouses, many of them vast, and the cans are palletized and unpalletized four times: the muda of inventories and excess processing. Finally, fully 24 percent of the energy-intensive, expensive aluminum coming out of the smelter never makes it to the customer: the muda of defects (causing scrap).

The boy, Max Rüst, will later on become a tinker, father of seven more Rüsts, he will go to work for the firm of Hallis & Co., Plumbing and Roofing, in Grünau. At the age of 52 he will win a quarter of a prize in the Prussian Class Lottery, then he will retire from business and die during an adjustment suit which he has started against the firm of Hallis & Co., at the age of 55. His obituary will read as follows: On September, suddenly, from heart-disease, my beloved husband, our dear father, son, brother, brother-in-law, and uncle, Paul Rüst, in his 55th year. This announcement is made with deep grief on behalf of his sorrowing family by Marie Rüst. The notice of thanks after the funeral will read as follows: Acknowledgment. Being unable to acknowledge individually all tokens of sympathy in our bereavement, we hereby express our profound gratitude to all relatives, friends, as well as to the tenants of No. 4 Kleiststrasse and to all our acquaintances. Especially do we thank Herr Deinen for his kind words of sympathy. At present his Max Rüst is 14 years old, has just finished public school, is supposed to call by on his way there at the clinic for the defective in speech, the hard of hearing, the weak-visioned, the weak-minded, the in-corrigible, he has been there at frequent intervals, because he stutters, but he is getting better now.

For a while Ignatius was relatively still, reacting to the unfolding plot with only an occasional subdued snort. Then what seemed to be the film’s entire cast was up on the wires. In the foreground, on a trapeze, was the heroine. She swung back and forth to a waltz. She smiled in a huge close-up. Ignatius inspected her teeth for cavities and fillings. She extended one leg. Ignatius rapidly surveyed its contours for structural defects. She began to sing about trying over and over again until you succeeded. Ignatius quivered as the philosophy of the lyrics became clear. He studied her grip on the trapeze in the hope that the camera would record her fatal plunge to the sawdust far below. On the second chorus the entire ensemble joined in the song, smiling and singing lustily about ultimate success while they swung, dangled, flipped, and soared. “Oh, good heavens!” Ignatius shouted, unable to contain himself any longer. Popcorn spilled down his shirt and gathered in the folds of his trousers. “What degenerate produced this abortion?

Perhaps the most important point made in this context is the distinction between two kinds of the art of measurement: one kind which considers the greater and less in relation to one another, and another kind which considers the greater and less (now understood as excess and defect) in relation to the mean or, say, the fitting, or something similar. All arts, and especially the kingly art, make their measurements with a view to the right mean or the fitting, i.e., they are not mathematical.

Socialism’s main defects are the inability of political decision-makers to make rational decisions without the information provided by prices generated by marketplace transactions; the misalignment of incentives and resources; and the subjugation of economic necessities to political mandates with no basis in material economic reality. It is the last of these, above all, that makes socialism dangerous. As Mises’s colleague F. A. Hayek argued in The Road to Serfdom, central planners frustrated by their inability to mold the economic world to their will inevitably are tempted to run roughshod over the rights and interests of the individuals they purport to serve. Sometimes this takes the relatively innocuous form of high-handed officials in the Canadian public-health service denying a procedure or timely access to care; sometimes it takes one of the diverse forms explored with such horrific vigor by Kim Jong Il.

During observance of the bicentennial of the Constitution in 1987, Justice Thurgood Marshall made a public attack upon the celebration in which he disparaged the achievements of the Constitutional Convention and said that he did not "find the wisdom, foresight, and sense of justice exhibited by the framers particularly profound." According to Marshall, the original Constitution was defective because it excluded women and Negroes from the right of suffrage, and, most egregiously, it perpetuated and reinforced the institution of slavery. The men of 1787 actually contributed little, he maintained, to the modern American constitutional system, with its "respect for individual freedoms and human rights."sl

Closely examined, whether historically or in the contemporary laboratory, that enterprise seems an attempt to force nature into the preformed and relatively inflexible box that the paradigm supplies. No part of the aim of normal science is to call forth new sorts of phenomena; indeed those that will not fit the box are often not seen at all. Nor do scientists normally aim to invent new theories, and they are often intolerant of those invented by others.1 Instead, normal-scientific research is directed to the articulation of those phenomena and theories that the paradigm already supplies. Perhaps these are defects. The areas investigated by normal science are, of course, minuscule; the enterprise now under discussion has drastically restricted vision. But those restrictions, born from confidence in a paradigm, turn out to be essential to the development of science. By focusing attention upon a small range of relatively esoteric problems, the paradigm forces scientists to investigate some part of nature in a detail and depth that would otherwise be unimaginable.

He had the fault of thinking too well of himself--which who has not who thinks of himself at all, apart from his relation to the holy force of life, within yet beyond him? It was the almost unconscious, assuredly the undetected, self-approbation of the ordinarily righteous man, the defect of whose righteousness makes him regard himself as upright, but the virtue of whose uprightness will at length disclose to his astonished view how immeasurably short of rectitude he comes. At the age of thirty, Godfrey Wardour had not yet become so displeased with himself as to turn self-roused energy upon betterment; and until then all growth must be of doubtful result. … His friends notwithstanding gave him credit for great imperturbability; but in such willfully undemonstrative men the evil burrows the more insidiously that it is masked by a constrained exterior.

Pe scurt, cel mai important defect geopolitic al priorității ”străinătății apropiate” era acela că Rusia nu era suficient de puternică politic pentru a-și impune voința și nici suficient de atrăgătoare economic pentru a putea seduce noile state independente... O coaliție care să lege Rusia de China și Iran se poate dezvolta numai dacă Statele Unite sunt atât de mioape încât să își facă dușmani China și Iranul în același timp... Mai mult, China ar fi partenerul principal în orice efort serios..., ar fixa inevitabil Rusia într-un statut de partener subordonat... Rusia ar deveni astfel un stat-tampon între o Europă în dezvoltare și o Chină expansionistă…

The intimate connection between Christianity and Judaism - between the Old Israel and the New - is the central theme of the Catholic liturgy, so that the Two Testaments or Covenants are shown as integral parts of one divine experience. It is not merely that Israel was for more than a thousand years the unique vehicle of divine revelation, it is also that in the tradition of Israel a unique relation was established between God and man and human society and history, a relation which was not broken by the defection of Israel but was carried on and extended in the Christian Church and its history. Thus the Old and the New Testaments or Covenants form a single integrated development which has no parallel among the religions of the world.

Influential scholars since the mid-twentieth century have argued that the essential character of Ottoman modernity was reactive, imitative, defensive, and ultimately defective relative to the presumably more successful modernization projects of Germany, Britain, France, the Soviet Union, and America, where while exemplifying and eventually monopolizing claims to modernity, also brought two world wars, the Holocaust, the nuclear immolation of Japanese cities, and the Cold War, among other worldwide cataclysms.

How the Twelve Steps Relate to Soulmaking 1. We admitted we were powerless over alcohol—that our lives had become unmanageable. This prompts the ego to yield its ego centrism. 2. Came to believe that a Power greater than ourselves could restore us to sanity. This introduces the idea of a higher unconscious/nous being present as a resource for change. 3. Made a decision to turn our will and our lives over to the care of God as we understood Him. Here is further letting go by the ego. This links the higher unconscious to God, but it allows those not yet theistic to participate. If one cannot believe in God yet, at least they can still activate the higher unconscious. 4. Made a searching and fearless moral inventory of ourselves. In these next steps, we see that purgation is necessary for deeper illumination: 5. Admitted to God, to ourselves, and to another human being the exact nature of our wrongs. 6. Were entirely ready to have God remove all these defects of character. 7. Humbly asked Him to remove our shortcomings. 8. Made a list of all persons we had harmed, and became willing to make amends to them all. 9. Made direct amends to such people wherever possible, except when to do so would injure them or others. This follows Jesus’ instruction: “So if you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift (Matthew 5:23, 24, RSV).” 10. Continued to take personal inventory and when we were wrong promptly admitted it. 11. Sought through prayer and meditation to improve our conscious contact with God, as we understood Him, praying only for knowledge of His will for us and the power to carry that out. Here we see the main point I am making at this time—acknowledgement that meditation is an important, necessary step. Taking the issues raised in the above steps to the still point and offering them to God for healing, aids transformation. 12. Having had a spiritual awakening as the result of these Steps, we tried to carry this message to alcoholics, and to practice these principles in all our affairs.

A defective filter permits the “grounds to get mixed up with the coffee.” An ADDer experiences the world as a barrage to his senses—noises, sights and smells rush in without barriers or protection. Normal noise levels can interfere with his ability to hear conversations or maintain a train of thought. Even in a relatively quiet restaurant, background noises compete for attention and interfere with the ability to listen to the server. During a telephone call, the ADDer may snap at a spouse who makes the slightest noise in the room. Unfiltered visual distractions can make shopping a nightmare. The process of scanning the contents of a large department store can be agonizing. The quantity of choices is overwhelming and often creates feelings of intense anxiety and irritation.

If a woman does not comply, then she is the problem, the ‘feminist killjoy’, the Old Dragon, the Battleaxe, the Termagant, the Nippy Sweety, the Uppity Cow, the Bitch. I’ve come to understand all that, and also to understand that ableism works in the same way, that as an autistic person I am not supposed to make assertions that cause non-autistic people–parents of autistic children, autistic professionals–to feel bad about themselves. If, as an autistic person, I make a non-autistic person feel bad about themselves in relation to autism, it must be because I am a defective person, lacking both an adult understanding of my own condition and empathy for the individuals who are trying so patiently to cope with the consequences of it. I see this very argument–if I must dignify it with that word–used on social media again and again, whenever an autistic person seeks to advocate for autistic people as a group.

Now imagine that an anthropologist specializing in primitive cultures beams herself down to the natives in Silicon Valley, whose way of life has not advanced a kilobyte beyond the Google age and whose tools have remained just as primitive as they were in the twenty-first century. She brings along with her a tray of taste samples called the Munsell Taste System. On it are representative samples of the whole taste space, 1,024 little fruit cubes that automatically reconstitute themselves on the tray the moment one picks them up. She asks the natives to try each of these and tell her the name of the taste in their language, and she is astonished at the abject poverty of their fructiferous vocabulary. She cannot comprehend why they are struggling to describe the taste samples, why their only abstract taste concepts are limited to the crudest oppositions such as “sweet” and “sour,” and why the only other descriptions they manage to come up with are “it’s a bit like an X,” where X is the name of a certain legacy fruit. She begins to suspect that their taste buds have not yet fully evolved. But when she tests the natives, she establishes that they are fully capable of telling the difference between any two cubes in her sample. There is obviously nothing wrong with their tongue, but why then is their langue so defective? Let’s try to help her. Suppose you are one of those natives and she has just given you a cube that tastes like nothing you’ve ever tried before. Still, it vaguely reminds you of something. For a while you struggle to remember, then it dawns on you that this taste is slightly similar to those wild strawberries you had in a Parisian restaurant once, only this taste seems ten times more pronounced and is blended with a few other things that you can’t identify. So finally you say, very hesitantly, that “it’s a bit like wild strawberries.” Since you look like a particularly intelligent and articulate native, the anthropologist cannot resist posing a meta-question: doesn’t it feel odd and limiting, she asks, not to have precise vocabulary to describe tastes in the region of wild strawberries? You tell her that the only things “in the region of wild strawberry” that you’ve ever tasted before were wild strawberries, and that it has never crossed your mind that the taste of wild strawberries should need any more general or abstract description than “the taste of wild strawberries.” She smiles with baffled incomprehension.