Deliberative Quotes

– Dime, Catarro, ¿por qué si uno sabe nadar flota sin moverse y cuando no sabe se hunde? – El miedo pesa, hijo.

Cada uno mira demasiado lo propio y olvida que hay cosas que son de todos y que hay que cuidar.

But I should caution that if you seek to plot out all your moves before you make them—if you put your faith in slow, deliberative planning in the hopes it will spare you failure down the line—well, you’re deluding yourself. For one thing, it’s easier to plan derivative work—things that copy or repeat something already out there. So if your primary goal is to have a fully worked out, set-in-stone plan, you are only upping your chances of being unoriginal.

Cuando alguien imprescindible se va de tu lado, vuelves los ojos a tu interior y no encuentras más que banalidad, porque los vivos, comparados con los muertos, resultamos insoportablemente banales

Las cosas podían haber sucedido de cualquier otra manera y, sin embargo, sucedieron así.

Alimentados de pesimismo no vivimos la vida, la sufrimos.

Los hombres se hacen, las montañas están hechas ya

Radical acts of self-transformation do not occur spontaneously, meaningful change requires a specific and deliberative act of will.

Telling a lie is an act with a sharp focus. It is designed to insert a particular falsehood at a particular point in a set or system of beliefs, in order to have that point occupied by the truth. This requires a degree of craftsmanship, in which the teller of the lie submits to objective constraints imposed by what he takes to be the truth. The liar is inescapably concerned with truth-values. In order to invent a lie at all, he must think he knows what is true. And in order to invent an effective lie, he must design his falsehood under the guidance of that truth. On the other hand, a person who takes to bullshit his way through has much more freedom. His focus is panoramic rather than particular. He does not limit himself to inserting a certain falsehood at a specific point, and thus he is not constrained by the truths surrounding that point or intersecting it. He is prepared, so far as is required, to fake the context as well. This freedom from the constraints to which the liar must submit does not necessarily mean, of course, that his task is easier than the task of the liar. But the mode of creativity upon which it relies is less analytical and less deliberative than that which is mobilized in lying. It is more expansive and independent, with more spacious opportunities for improvisation, color and imaginative play. This is less a matter of craft than of art. Hence the familiar notion of the 'bullshit artist'.

Una mujer que con su sola presencia aligeraba la pesadumbre de vivir.

Communicative and deliberative approaches work well as ideals and evaluative yardsticks for decision making, but they are quite defenceless in the face of power.

While there is no definitive formula for success and winning, there exists a deliberative mindset, confidence and emotional strength. For one must believe they are a champion before they can become one.

Empezaba a darse cuenta de que la vida es pródiga en hechos que antes de acontecer parecen inverosímiles y luego, cuando sobrevienen, se percata uno de que no tienen nada de inextricables ni de sorprendentes.

No deliberative body is manifestly less qualified to make decisions about public education than our state Legislature. With a few shining exceptions, most of these clowns don’t read, can’t write, and clearly can’t add.

Algo se marchitó de repente muy dentro de su ser: quizá la fe en la perennidad de la infancia. Advirtió que todos acabarían muriendo, los viejos y los niños. Él nunca se paró a pensarlo y, al hacerlo ahora, una sensación punzante y angustiosa casi le asfixiaba. Vivir de esta manera era algo brillante y, a la vez, terriblemente tétrico y desolado. Vivir era ir muriendo día a día, poquito a poco, inexorablemente.

También a mí me dan miedo las estrellas y todas esas cosas que no se abarcan o no se acaban nunca

The contrast between rapid, automatic moral intuitionism and conscious, deliberative moral reasoning plays out in another crucial realm and is the subject of Greene’s superb 2014 book Moral Tribes: Emotion, Reason, and the Gap Between Us and Them.

If all information is seen as part of a war, out go any dreams of a global information space where ideas flow freely, bolstering deliberative democracy. Instead, the best future one can hope for is an ‘information peace’, in which each side respects the other’s ‘information sovereignty’: a favoured concept of both Beijing and Moscow, and essentially a cover for enforcing censorship.

Es algo que suele suceder con los muertos: lamentar no haberles dicho a tiempo cuánto los amabas, lo necesarios que te eran. Cuando alguien imprescindible se va de tu lado, vuelves los ojos a tu interior y no encuentras más que banalidad, porque los vivos, comparados con los muertos, resultamos insoportablemente banales.

Él no tenía autonomía ni capacidad de decisión. El poder de decisión le llega al hombre cuando ya no le hace falta para nada; cuando ni un solo día puede dejar de guiar un carro o picar piedra si no quiere quedarse sin comer. ¿Para qué le valía, entonces, la capacidad de decisión de un hombre, si puede saberse? La vida era el peor tirano conocido. Cuando la vida le agarra a uno, sobra todo poder de decisión.

We are hyperreactive to even small stimuli in our environment We have trouble distinguishing between information or sensory data that should be ignored versus data that should be carefully considered We are highly focused on details rather than “big picture” concepts We’re deeply and deliberatively analytical Our decision-making process is methodical rather than efficient; we don’t rely on mental shortcuts or “gut feelings

it’s not that certain cruel actions are committed because the perpetrators are self-consciously and deliberatively evil. Rather it is because they think they are doing good. They are fueled by a strong moral sense. As Pinker puts it: “The world has far too much morality. If you added up all the homicides committed in pursuit of self-help justice, the casualties of religious and revolutionary wars, the people executed for victimless crimes and misdemeanors, and the targets of ideological genocides, they would surely outnumber the fatalities from amoral predation and conquest.

Kahneman later codified his research in the 2011 bestseller Thinking, Fast and Slow.3 Man, he wrote, has two systems of thought: System 1, our animal mind, is fast, instinctive, and emotional; System 2 is slow, deliberative, and logical. And System 1 is far more influential. In fact, it guides and steers our rational thoughts.

You, sir, what are the three kinds of particular rhetoric according to subject matter discussed?” But Phaedrus is prepared. “Forensic, deliberative and epideictic,” he answers calmly. “What are the epideictic techniques?” “The technique of identifying likenesses, the technique of praise, that of encomium and that of amplification.

Todos eran efímeros y transitorios, y a la vuelta de cien años no quedaría rastro de ellos sobre las piedras del pueblo. Como ahora no quedaba rastro de los que les habían precedido en una centena de años. Y la mutación se produciría de una manera lenta e imperceptible. Llegarían a desaparecer del mundo todos, absolutamente todos los que ahora poblaban su costra y el mundo no advertiría el cambio. La muerte era lacónica, misteriosa y terrible.

Yo nací en Ávila, la vieja ciudad de las murallas, y creo que el silencio y el recogimiento casi místico de esta ciudad se me metieron en el alma nada más nacer.

A strong and variegated publishing environment helps create deliberative, reflective societies. Publishing

As circumstances grew increasingly desperate for the Democrats, I proposed a “radical idea.” I wanted “the world’s greatest deliberative body” to actually start deliberating. I wanted Senate Democrats to bring to the floor legislation that addressed the needs of working families, and force Republicans to vote for or against these very important and very popular initiatives.

Morir no es malo para el que muere, pensé; es tremendo para el que queda navegando por la estela que el otro trazó, desbrozando, soportando una vida larga, fofa, despojada del menor aliciente...

Social media, by bombarding users with fast-moving social stimuli, pushed them to rely on quick-twitch social intuition over deliberative reason. All people contain the capacity for both, as well as the potential for the former to overwhelm the latter, which is often how misinformation spreads. And platforms compound the effect by framing all news and information within high-stakes social contexts.

Bathsheba's was an impulsive nature under a deliberative aspect. An Elizabeth in brain and a Mary Stuart in spirit, she often performed actions of the greatest temerity with a manner of extreme discretion.

Those who won our independence believed that the final end of the state was to make men free to develop their faculties; and that in its government the deliberative forces should prevail over the arbitrary. They valued liberty both as an end and as a means. They believed liberty to be the secret of happiness and courage to be the secret of liberty. They believed that freedom to think as you will and to speak as you think are means indispensable to the discovery and spread of political truth; that without free speech and assembly discussion would be futile; that with them, discussion affords ordinarily adequate protection against the dissemination of noxious doctrine; that the greatest menace to freedom is an inert people; that public discussion is a political duty; and that this should be a fundamental principle of the American government.

—En el mundo —le dijo Mamá, y el cigarrillo se movía a compás de sus labios como si fuera un apéndice propio— hay personas absorbentes, que creen que sólo lo suyo merece respeto. Huye de ellas, Quico, como de la peste.

It was later, when she got home and lay in the bed after her evening meal, that the day she had just spent would seem like one of the longest of her life as she would find herself going through it scene by scene. Even tiny details stayed in her mind. When she deliberatively tried to think about something else, or leave her mind blank, events from the day would come quickly back. For each day, she thought, she needed a whole other day to contemplate what had happened and store it away, get it out of her system so that it did not keep her awake at night or fill her dreams of what had actually happened and other flashes that had nothing to do with anything familiar, but were full of rushes of colour or crowds or people, everything frenzied and fast.

Joseph wasn’t by nature reflective or deliberative. He conducted his life impulsively, acting according to instinct and emotion. The Lord, it seemed to him, must surely have intended man to know the love of more than one wife or He wouldn’t have made the prospect so enticing.

Beyond the speculative and often fraudulent froth that characterizes much of neoliberal financial manipulation, there lies a deeper process that entails the springing of ‘the debt trap’ as a primary means of accumulation by dispossession. Crisis creation, management, and manipulation on the world stage has evolved into the fine art of deliberative redistribution of wealth from poor countries to the rich. I documented the impact of Volcker’s interest rate increase on Mexico earlier. While proclaiming its role as a noble leader organizing ‘bail-outs’ to keep global capital accumulation on track, the US paved the way to pillage the Mexican economy. This was what the US Treasury–Wall Street–IMF complex became expert at doing everywhere. Greenspan at the Federal Reserve deployed the same Volcker tactic several times in the 1990s. Debt crises in individual countries, uncommon during the 1960s, became very frequent during the 1980s and 1990s. Hardly any developing country remained untouched, and in some cases, as in Latin America, such crises became endemic. These debt crises were orchestrated, managed, and controlled both to rationalize the system and to redistribute assets. Since 1980, it has been calculated, ‘over fifty Marshall Plans (over $4.6 trillion) have been sent by the peoples at the Periphery to their creditors in the Center’. ‘What a peculiar world’, sighs Stiglitz, ‘in which the poor countries are in effect subsidizing the richest.

French sought reforms before liberties... They hate, not certain specific privileges, but all distinctions of classes; they would insist upon equality of rights in the midst of slavery. They respect neither contracts nor private rights; indeed, they hardly recognize individual rights at all in their absorbing devotion to the public good... They conceived all the social and administrative reforms effected by the Revolution before the idea of free institutions had once flashed upon their mind… Most of them were strongly opposed to deliberative assemblies, to local and subordinate authorities, and to the various checks which have been established from time to time in free countries to counterbalance the supreme government... French nation is prepared to tolerate in a government, that favors and flatters its desire for equality, practices and principles that are, in fact, the tools of despotism.

Amaba el libro, pero el libro espontáneamente elegido. Ella entendía que el vicio o la virtud de leer dependían del primer libro. Aquel que llegaba a interesarse por un libro se convertía inevitablemente en esclavo de la lectura. Un libro te remitía a otro libro, un autor a otro autor, porque, en contra de lo que solía decirse, los libros nunca te resolvían problemas sino que te los creaban, de modo que la curiosidad del lector siempre quedaba insatisfecha.

The most emerging religion in India is “Religion of News agency”, Though the reality is most of them are driven by asinine deliberative political rhetoric. So, your allegiance towards the nation cannot be impelled by these news outlets, it has to be with living and breathing document “The Constitution of India

Often, the biologically modern deliberative system is powerless to restrain the ancient associative system it’s built on. It makes no difference how clever you are or how reasonable you try to be: research shows little correlation between people’s levels of rationality or intelligence and their susceptibility to magical thinking.

He turns to her, his lethal blue eyes reduced to a squint. “Kathy.” “Lester. Be brief.” “I have the votes in the House,” he says. “The House is wrapped up like a bow. Is that brief enough?” One of the things she has learned over the years is the art of not responding too quickly. It buys you time and makes you seem more deliberative.

The American constitutional order is meant to create a deliberative democracy, in which debate and discussion accompany accountability. This is not merely a system of majority rule, through which majorities get to do as they like simply because they are majorities. Reason-giving is central, and a deliberative democracy gives reasons.

Para el que no tiene nada, la política es una tentación comprensible, porque es una manera de vivir con bastante facilidad

-Qué quiere, señor cura. Ninguna sabe cuándo le va a llegar la hora. El amor y la muerte, a traición.

Las cosas aprendidas por gusto se pegan más a la memoria que las aprendidas por obligación.

Flower Duet by Delibes, from the opera Lakmé.

The Flower Duet’ by Delibes, from the opera Lakmé.

Vivir era ir muriendo día a día, poquito a poco, inexorablemente.

It’s Delibes’s “Flower Duet,” from the opera Lakmé.

La afición a la lectura ha llegado a ser tan sospechosa que el analfabetismo se hace deseable y honroso.

La vida era el peor tirano conocido. Cuando la vida le agarra a uno, sobra todo poder de decisión.

When it comes to weighing up evidence, we like to think of ourselves as deliberative and detached. We think carefully about the arguments and form an opinion or a belief in a dispassionate way. In reality, though, our beliefs often come first and then we search for evidence to support them. When the evidence supports a belief, we are proud of being right in the first place.

The cultural Left has contributed to the formation of this politically useless unconscious not only by adopting “power” as the name of an invisible, ubiquitous, and malevolent presence, but by adopting ideals which nobody is yet able to imagine being actualized. Among these ideals are participatory democracy and the end of capitalism. Power will pass to the people, the Sixties Left believed only when decisions are made by all those who may be affected by the results. This means, for example, that economic decisions will be made by stakeholders rather than by shareholders, and that entrepreneurship and markets will cease to play their present role. When they do, capitalism as we know it will have ended, and something new will have taken its place. […] Sixties leftists skipped lightly over all the questions which had been raised by the experience of non market economies in the so-called socialist countries. They seemed to be suggesting that once we were rid of both bureaucrats and entrepreneurs, “the people” would know how to handle competition from steel mills or textile factories in the developing world, price hikes on imported oil, and so on. But they never told us how “the people” would learn how to do this. The cultural Left still skips over such questions. Doing so is a consequence of its preference for talking about “the system” rather than about specific social practices and specific changes in those practices. The rhetoric of this Left remains revolutionary rather than reformist and pragmatic. Its insouciant use of terms like “late capitalism” suggests that we can just wait for capitalism to collapse, rather than figuring out what, in the absence of markets, will set prices and regulate distribution. The voting public, the public which must be won over if the Left is to emerge from the academy into the public square, sensibly wants to be told the details. It wants to know how things are going to work after markets are put behind us. It wants to know how participatory democracy is supposed to function. The cultural Left offers no answers to such demands for further information, but until it confronts them it will not be able to be a political Left. The public, sensibly, has no interest in getting rid of capitalism until it is offered details about the alternatives. Nor should it be interested in participatory democracy –– the liberation of the people from the power of technocrats –– until it is told how deliberative assemblies will acquire the same know-how which only the technocrats presently possess. […] The cultural Left has a vision of an America in which the white patriarchs have stopped voting and have left all the voting to be done by members of previously victimized groups, people who have somehow come into possession of more foresight and imagination than the selfish suburbanites. These formerly oppressed and newly powerful people are expected to be as angelic as the straight white males were diabolical. If I shared this expectation, I too would want to live under this new dispensation. Since I see no reason to share it, I think that the left should get back into the business of piecemeal reform within the framework of a market economy. This was the business the American Left was in during the first two-thirds of the century. Someday, perhaps, cumulative piecemeal reforms will be found to have brought about revolutionary change. Such reforms might someday produce a presently unimaginable non market economy, and much more widely distributed powers of decision making. […] But in the meantime, we should not let the abstractly described best be the enemy of the better. We should not let speculation about a totally changed system, and a totally different way of thinking about human life and affairs, replace step-by-step reform of the system we presently have.

A few columns stand out as Adams’s; he had not yet perfected his prose style, but he had found his voice. He is calm, deliberative, and precise. He is unassailably logical. The sentences are long; the embrace of the semicolon ardent. He did not revert, as did his contemporaries, to the exclamation point, or to long ribbons of capital letters. He trusted muscular reasoning to stand on its own.

La imposibilidad de poder replantearte el pasado y rectificarlo, es una de las limitaciones más crueles de la condición humana. La vida sería más llevadera si dispusiéramos de una segunda oportunidad.

Does optimizing for multitasking result in better functioning—that is, creativity, inventiveness, productiveness? The answer is, in more cases than not, no,” says Grafman. “The more you multitask, the less deliberative you become; the less able to think and reason out a problem.” You become, he argues, more likely to rely on conventional ideas and solutions rather than challenging them with original lines of thought.

When people think of “emotion” and “rationality” as opposed, I suspect that they are really thinking of System 1 and System 2—fast perceptual judgments versus slow deliberative judgments. Deliberative judgments aren’t always true, and perceptual judgments aren’t always false; so it is very important to distinguish that dichotomy from “rationality.” Both systems can serve the goal of truth, or defeat it, depending on how they are used.

These unprecedented powers and the scales they can command appear as especially favorable to elitism, to the quick-witted and manipulative, but uncongenial to democratic values and deliberative practices. These new tempos make for strange bedfellows. Thus modern technology and communications represent the means of “hurrying time” in the sense that less time is required to achieve a desired end—for instance, a Wall Street speculator can communicate instantly with a Shanghai banker.

Perhaps I can follow a heroic existential nihilist’s sterling example of surviving the harshness of reality by employing an attentive narrative examination of my recalcitrant life to extract shards of personal truth and elicit a synthesizing purposefulness of my being from the darkness, anarchy, and chaos of existence. Perhaps through the act of engaging in a deliberative examination of the ontological mystery of being and investigating the accompanying stark brutal doubt that renders a materialistic life intolerably senseless, absurd, and meaningless, I can confront the baffle of being and establish a guiding set of personal values to live by in an indifferent world. Perhaps by using the contemplative tools of narrative storytelling, I can strictly scrutinize the key leaning rubrics veiled within an array of confusing personal life experiences. Perhaps by engaging in a creative act of discovery I can blunt the pain and anguish that comes from the nightmarish experience of suffering from an existential crisis.

There is an alternative approach to being wrong as fast as you can. It is the notion that if you carefully think everything through, if you are meticulous and plan well and consider all possible outcomes, you are more likely to create a lasting product. But I should caution that if you seek to plot out all your moves before you make them—if you put your faith in slow, deliberative planning in the hopes it will spare you failure down the line—well, you’re deluding yourself. For one thing, it’s easier to plan derivative work—things that copy or repeat something already out there. So if your primary goal is to have a fully worked out, set-in-stone plan, you are only upping your chances of being unoriginal. Moreover, you cannot plan your way out of problems. While planning is very important, and we do a lot of it, there is only so much you can control in a creative environment. In general, I have found that people who pour their energy into thinking about an approach and insisting that it is too early to act are wrong just as often as people who dive in and work quickly. The overplanners just take longer to be wrong (and, when things inevitably go awry, are more crushed by the feeling that they have failed). There’s a corollary to this, as well: The more time you spend mapping out an approach, the more likely you are to get attached to it. The nonworking idea gets worn into your brain, like a rut in the mud. It can be difficult to get free of it and head in a different direction. Which, more often than not, is exactly what you must do.

Le dolía que los hechos pasasen con esta facilidad a ser recuerdos; notar la sensación de que nada, nada de lo pasado, podría reproducirse. Era aquella una sensación angustiosa de dependencia, le ponía nervioso la imposibilidad de dar marcha atrás en el reloj del tiempo.

Deliberative assemblies shall be widely established and all matters decided by open discussion. 3. All classes, high and low, shall be united in vigorously carrying out the administration of affairs of state. 4. The common people, no less than the civil and military officials, shall all be allowed to pursue their own calling so that there may be no discontent. 5. Evil customs of the past shall be broken off and everything based upon the just laws of Nature. 6. Knowledge shall be sought throughout the world so as to strengthen the foundation of imperial rule.

Los ricos siempre se encariñan, cuando son ricos, por el lugar donde antes han sido pobres. Parece ser esta la mejor manera de demostrar su cambio de posición y fortuna y el más viable procedimiento para sentirse felices al ver que otros que eran pobres siguen siendo pobres a pesar del tiempo.

Recent advances in experimental psychology and neuroimaging have allowed us to study the boundary between conscious and unconscious mental processes with increasing precision. We now know that at least two systems in the brain—often referred to as “dual processes”—govern human cognition, emotion, and behavior. One is evolutionarily older, unconscious, and automatic; the other evolved more recently and is both conscious and deliberative. When you find another person annoying, sexually attractive, or inadvertently funny, you are experiencing the percolations of System 1. The heroic efforts you make to conceal these feelings out of politeness are the work of System 2.

There are black-letter lawyers and lawyers who bring a greater measure of inventiveness to their task. There are activist lawyers and those who believe that the law should impose as little as possible on human affairs. There are instinctive believers in legal solutions and instinctive sceptics. The intensely deliberative nature of judicial decision-making, at any rate at the appellate level, usually irons out the grosser personal idiosyncracies. However, most of the problems with which lawyers have to deal are not about law at all. They are about fact and evidence. Lawyers are formed by experience to analyse complex factual issues in which they have no pre-existing expertise, often concerned with arcane scientific, economic or statistical concepts. It is a valuable discipline.

Autism is associated with a deliberative processing style. When making sense of the world, Autistic people usually defer to logic and reason rather than emotion or intuition. We dive deep into all the pros and cons, sometimes excessively so, not knowing where to draw the line between an important variable and an unimportant one. We tend not to get habituated to familiar situations or stimuli as readily as other people, so we often think through a situation as if it’s completely new to us, even if it isn’t.[25] All of this requires a lot of energy, focus, and time, so we get exhausted and overloaded quite easily. However, it also makes us less prone to errors. Experimental research shows that Autistic people are far less susceptible to the biases allistic people commonly fall prey to.[26]

Yaşam boyu ölümle ilişkisi olan, ölemediği için yaşamak zorunda kalan insanlardandım ben. Bir asalak gibi yapışıp kalmıştım hayata. Ardımda anımsanmak için bırakacağım hatırı sayılı arkadaşlıklar ya da bir statü yoktu. Ne bir sanat eseri ne de bilim adına bir şeyler yaratabilirdim. Benden, iyi bir baba da olmazdı. Geride bırakabileceğim tek eser, müphem ve her dem merak uyandıracak intiharım olabilirdi.

But the real cause was, that the people, in electing their representatives to the grand council, were particular in choosing them for their talents at talking, without inquiring whether they possessed the more rare, difficult, and oft-times important talent of holding their tongues. The consequence was, that this deliberative body was composed of the most loquacious men in the community. As they considered themselves placed there to talk, every man concluded that his duty to his constituents, and, what is more, his popularity with them, required that he should harangue on every subject, whether he understood it or not. There was an ancient mode of burying a chieftain, by every soldier throwing his shield full of earth on the corpse, until a mighty mound was formed; so, whenever a question was brought forward in this assembly, every member pressing forward to throw on his quantum of wisdom, the subject was quickly buried under a mountain of words.

It was Ephialtes, in fact, who initiated democratic reforms that involved paying citizens for jury service. Shortly afterwards, he was assassinated (allegedly by his political opponents), and Pericles, his second-in-command, then took over. So, although it was hardly the ideal omen, we could say that Ephialtes was the true originator of the basic income, or at least the ‘citizen’s income’ variant. The essence of ancient Greek democracy was that the citizens were expected to participate in the polis, the political life of the city. Pericles instituted a sort of basic income grant that rewarded them for their time and was intended to enable the plebs – the contemporary equivalent of the precariat – to take part. The payment was not conditional on actual participation, which was nevertheless seen as a moral duty. Sadly, this enlightened system of deliberative democracy, facilitated by the basic income, was overthrown by an oligarchic coup in 411 BC. The road was blocked for a very long time.

En mi pueblo no se da demasiada importancia a las cosas y si uno se va, ya volverá; y si uno enferma, ya sanará; y si no sana, que se muera y que le entierren. Después de todo, el pueblo permanece y algo queda de uno agarrado a los cuetos, los chopos y los rastrojos. En las ciudades se muere uno del todo; en los pueblos, no; y la carne y los huesos de uno se hacen tierra, y si los trigos y las cebadas, los cuervos y las urracas medran y se reproducen es porque uno les dio su sangre y su calor y nada más.

Y empecé a darme cuenta, entonces, de que ser de pueblo era un don de Dios y que ser de ciudad era un poco como ser inclusero y que los tesos y el nido de la cigüeña y los chopos y el riachuelo y el soto eran siempre los mismos, mientras las pilas de ladrillo y los bloques de cemento y las montañas de piedra de la ciudad cambiaban cada día y con los años no restaba allí un solo testigo del nacimiento de uno, porque mientras el pueblo permanecía, la ciudad se desintegraba por aquello del progreso y las perspectivas de futuro.

De súbito me vi agarrando la cruz de granito de Cuatro Postes. Apenas me atrevía a darme la vuelta y tender la vista sobre la ciudad nevada. Cuando lo hice, un sentimiento amplio, inconcreto, me resbaló por la espalda. La ciudad, ebria de luna, era un bello producto de contrastes. Brotaba de la tierra dibujada en claroscuros ofensivos. Era un espectáculo fosforescente y pálido, con algo de endeble, de exinanido y de nostálgico. La torre de la Catedral sobresalía al fondo como un capitán de un ejército de piedra. En su derredor las moles, en blanco y negro, de la torre de Velasco, del torreón de los Guzmanes, del Mosén Rubí... Ávila emergía de la nieve mística y escandalosamente blanca, como una monja o una niña vestida de primera comunión. Tenía un sello antiguo, hermético, de maciza solidez patriarcal. La villa, centrada en plena y opulenta civilización, era como una armadura detonando en una reunión de fraques. Imaginé que no otra, en todo el mundo, podía ser la cuna de Santa Teresa. Porque su espíritu impregnaba, una por una, cada una de sus piedras y sus torres.

Some Conseil meetings lasted eight to ten hours, and Chaptal recalled that it was always Napoleon ‘who expended the most in terms of words and mental strain. After these meetings, he would convene others on different matters, and never was his mind seen to flag.’68 When members were tired during all-night sessions he would say: ‘Come, sirs, we haven’t earned our salaries yet!’69 (After they ended, sometimes at 5 a.m., he would take a bath, in the belief that ‘One hour in the bath is worth four hours of sleep to me.’70) Other than on the battlefield itself, it was here that Napoleon was at his most impressive. His councillors bear uniform witness – whether they later supported or abandoned him, whether they were writing contemporaneously or long after his fall – to his deliberative powers, his dynamism, the speed with which he grasped a subject, and the tenacity never to let it go until he had mastered its essentials and taken the necessary decision. ‘Still young and rather untutored in the different areas of administration,’ recalled one of them of the early days of the Consulate, ‘he brought to the discussions a clarity, a precision, a strength of reason and range of views that astonished us. A tireless worker with inexhaustible resources, he linked and co-ordinated the facts and opinions scattered throughout a large administration system with unparalleled wisdom.’71 He quickly taught himself to ask short questions that demanded direct answers. Thus Conseil member Emmanuel Crétet, the minister of public works, would be asked ‘Where are we with the Arc de Triomphe?’ and ‘Will I walk on the Jena bridge on my return?’72

The Comte de Chagny was right; no gala performance ever equalled this one. All the great composers of the day had conducted their own works in turns. Faure and Krauss had sung; and on that evening, Christine Daaé had revealed her true self, for the first time, to the astonished and and enthusiastic audience. Gounod had conducted the Funeral March of a Marionette; Reyer, his beautiful overture to Siguar; Saint Saëns, the Danse Macabre and a Rêverie Orientale, Massenet, an unpublished Hungarian march; Guiraud, his Carnaval; Delibes, the Valse lente from Sylvia and the Pizzicati from Coppelia. Mlle. Krauss had sung the bolero in the Vespri Siciliani; and Mlle. Denise Bloch the drinking song in Lucrezia Borgia. But the real triumph was reserved for Christine Daaé, who had begun by singing a few passages from Romeo and Juliet. It was the first time that the young artist sang in this work of Gounod, which had not been transferred to the Opera and which was revived at the the old Theatre Lyrique by Mme. Carvalho. Those who heard her say that her voice, in these passages, was seraphic; but this was nothing to the superhuman notes that she gave forth in the prison scene and the final trio in Faust, which she sang in the place of La Carlotta, who was ill. No one had ever heard or seen anything like it. Daaé revealed a new Margarita that night, a Margarita of a splendor, a radiance hitherto unsuspected. The whole house went mad, rising to it its feet, shouting, cheering, clapping, while Christine sobbed and fainted in the arms of her fellow-singers and had to be carried to her dressing-room. A few subscribers, however, protested. Why had so great a treasure been kept from them all that time? Till then, Christine Daaé had played a good Siebel to Carlotta's rather too splendidly material Margarita. And it had needed Carlotta's incomprehensible and inexcusable absence from this gala night for the little Daaé, at a moment's warning, to show all that she could do in a part of the programme reserved for the Spanish diva! Well, what the subscribers wanted to know was, why had Debienne and Poligny applied to Daaé, when Carlotta was taken ill? Did they know of her hidden genius? And, if they knew of it, why had they kept it hidden? And why had she kept it hidden? Oddly enough, she was not known to have a professor of singing at that moment. She had often said she meant to practice alone for the future. The whole thing was a mystery.

 Ahora pienso que podrás entender mejor lo que últimamente preguntaba al informarme de si era opera­ción propia de cada cosa aquello que realiza ella sola o ella mejor que las demás.  Lo entiendo  dijo , y me parece que ésa es, efec­tivamente, la operación propia de cada una.  Bien  dije ; ¿te parece que hay también una virtud en cada una de las cosas a que se atribuye una operación? Volvamos a los mismos ejemplos: ¿hay una operación propia de los ojos?  La hay.  Y así, ¿hay también una virtud en ellos?  También una virtud.  ¿Y qué? ¿No había también una operación propia de los oídos?  Sí.  ¿Y, por tanto, también una virtud?  También.  ¿Y no ocurrirá lo mismo con todas las otras cosas?  Lo mismo.  Bien está: ¿acaso los ojos podrán realizar bien su operación sin su propia virtud, con vicio en lugar de ella?  ¿Qué quieres decir?  preguntó . Acaso hablas de la ceguera en vez de la visión.  De la virtud de ellos, sea cual sea  dije yo ; porque todavía no pregunto esto, sino si se realizará bien su ope­ración con su propia virtud y mal con el vicio contrario.  Dices bien  respondió.  ¿Y del mismo modo los oídos privados de su virtud realizarán mal su propia operación?  Bien de cierto.  ¿Ponemos, en fin, todas las demás cosas en la misma cuenta?  Eso creo.  Vamos, pues, adelante y atiende a esto otro: ¿hay una operación propia del alma que no puedes realizar sino por ella? Pongo por caso: el dirigir, el gobernar, el delibe­rar y todas las cosas de esta índole, podríamos atribuírse­las a algo que no sea el alma misma o diríamos que son propias de ésta?  De ella sólo.  ¿Y respecto de la vida? ¿No diremos que es operación del alma?  Sin duda  dijo.  ¿No diremos, pues, que existe una virtud propia del alma?  Lo diremos.  ¿Y acaso, oh Trasímaco, el alma realizará bien sus ope­raciones privada de su propia virtud o será ello imposible?  Imposible.  Fuerza será, por tanto, que el alma mala dirija y go­bierne mal y que la buena haga bien todas estas cosas.  Fuerza será.  ¿Y no convinimos en que la justicia era virtud del alma y la injusticia vicio?  En eso convinimos, en efecto.  Por tanto, el alma justa y el hombre justo vivirá bien; y el injusto mal.  Así aparece conforme a lo argumento  dijo.  Y, por otra parte, el que vive bien es feliz y dichoso, y el que vive mal, lo contrario.  ¿Cómo no?  Y así, el justo es dichoso; y el injusto, desgraciado.  Sea  dijo.  Por otro lado, no conviene ser desgraciado, sino di­choso.  ¿Qué duda tiene?  Por tanto, bendito Trasímaco, jamás es la injusticia más provechosa que la justicia.  Banquetéate con todo eso, ¡oh, Sócrates!, en las fies­tas Bendidias di dijo.  Banquete que tú me has preparado, ¡oh, Trasímaco!  observé yo , pues lo aplacaste conmigo y cesaste en lo enfado. Mezquino va a ser, sin embargo, no por lo culpa, sino por la mía; y es que, así como los golosos gustan siempre con arrebato del manjar que en cada momento se les sirve sin haber gozado debidamente del anterior, así me parece que yo, sin averiguar lo que primeramente considerábamos, qué cosa sea lo justo, me desprendí del asunto y me lancé a investigar acerca de ello, si era vicio e ignorancia o discreción y virtud; y presentándose luego un nuevo aserto, que la injusticia es más provechosa que la justicia, no me retraje de pasar a él, dejando el otro, de modo que ahora me acontece no saber nada como resul­tado de la discusión. Porque no sabiendo lo que es lo justo, difícil es que sepa si es virtud o no y si el que la po­see es desgraciado o dichoso.

We believe that we should openly and aggressively present our best ideas, programs, strategies, tactics and plans to the working class and to our communities in open forums, discussions, town halls, assemblies and other deliberative spaces, and debate them out in a principled democratic fashion to allow the working class and our communities to decide for themselves whether they make sense and are worth pursuing and implementing.

An argument can be made that while all people are born and die and during their lifetime they will lead almost identical lives devoted to fulfilling their will by eating, sleeping, procreating, taking care of their children, and building shelters. This still allows for innumerable personal decisions how to conduct our lives. For instance, identical twins share many physical traits but their personalities vary. How everybody reacts to a physical world, and the mental decisions that they make affects the trajectory of their life. Given the vast world that we must operate within our choices regarding how to live are only limited by our knowledge, ethics, abilities, imagination, and physical constraints. Accordingly, the outcome of our lives is not certain, fixed, ordained, or fated, but rather a mystery that we can assist pen with our conscious, deliberative actions. In other words, we might do what we do in certain situations because who we are, but we have some say in what we are.

Spontaneity, intuition, happenstance, instinct, and even occasional dumb luck are often valued highly by artists, but only insofar as these things can be utilized to serve a larger, deliberative vision. All art is intentional, not incidental, and therefore art does not happen by accident, even if artists are willing to exploit accidents.

Will the quality of our attention change as we read on mediums that advantage immediacy, dart-quick task switching, and continuous monitoring of distraction, as opposed to the more deliberative focusing of our attention? What concerns me as

government is legitimate not so much because it represents the 'general will', but because its policies are, ideally and counterfactually, the result of the public deliberation of all who are concerned by the decision

Dormir poco es perder vida también, ya que la que se vive a costa del sueño se vive sólo a medias.

-No olvide lo que le digo, el primer hijo embaraza tanto al padre como a la madre.

one of our basic moral responsibilities is to hear people out, to at least take seriously the reasons they give for wanting to be treated differently, even if we ultimately object. The expectation, in other words, is for us to recognize the person objecting, in something like the way a deliberative body grants someone in the room the right to speak before the group. This is, as we might put it, part and parcel of basic moral respect—that is, respect not simply for the person’s complaint but for the person who makes it. The

Men represent the deliberative and democratic element in life. Woman represents the despotic.

La cosa pública es un desastre -voceaba, a la menor oportunidad, don Ramón- Cada uno mira demasiado lo propio y olvida que hay cosas que son de todos y que hay que cuidar", añadía. Y no había quien le metiera en la cabeza que ese egoísmo era flor o espina, o vicio o virtud de toda una raza. [...]Don José, el cura, que era un gran santo, solía manifestar, contristado: "Es una lástima que vivamos uno a uno para todas las cosas y necesitemos emparejarnos para ofende al Señor". Pero tampoco don José, el cura, quería entender que esa sensualidad era flor o espina, o vicio o pecado de toda una raza.

Sabía también que la asiduidad y la constancia terminan por mellar el hierro.

Pero existen, flotando constantemente en el aire unos entes diabólicos que gozan enredando los actos inocentes de los niños, complicándoles las situaciones más normales y simples.

Los grandes cambios rara vez resultan oportunos y consecuentes con nuestro particular estado de ánimo.

There is a subtle snobbery at play here. It's not so much that anyone denies outright that accounts of deliberative politics reflect historical reality; it's just that no one seems to find this fact particularly interesting. What seems interesting to historians is invariably the relation of these accounts to European textual traditions, or European expectations.

There is an alternative approach to being wrong as fast as you can. It is the notion that if you carefully think everything through, if you are meticulous and plan well and consider all possible outcomes, you are more likely to create a lasting product. But I should caution that if you seek to plot out all your moves before you make them—if you put your faith in slow, deliberative planning in the hopes it will spare you failure down the line—well, you’re deluding yourself. For one thing, it’s easier to plan derivative work—things that copy or repeat something already out there. So if your primary goal is to have a fully worked out, set-in-stone plan, you are only upping your chances of being unoriginal. Moreover, you cannot plan your way out of problems. While planning is very important, and we do a lot of it, there is only so much you can control in a creative environment. In general, I have found that people who pour their energy into thinking about an approach and insisting that it is too early to act are wrong just as often as people who dive in and work quickly.

This research, and research that followed on from it, showed that strong arguments can be persuasive, but only when people are motivated to deliberate on the issue. Recently, a team led by Joseph Paxton of Harvard University showed that, in the domain of moral arguments, strong arguments were only persuasive if people were given some deliberation time before being forced to answer. Like crimes, it seems, reasoning requires both motive and opportunity. If both are there, even in crude psychology experiments, we can show that strong arguments alone have power to persuade.

Un día, todavía en Navarra, un pueblo bien organizado atacó con piedras a los presos. Eran hombres y mozos armados con hondas que surgían de las bocacalles y los apedreaban, sin compasión. Los cuatro oficiales les perseguían a caballo, pero, tan pronto desaparecían, otro grupo surgía en la encrucijada siguiente con nuevos bríos y pedruscos de mayor tamaño. (...) Las mujeres arrojaban desde los balcones herradas de agua hirviendo y llamaban cabrones, herejes hijos de puta a los presos. (...) Entonces el vecindario empezó a vocear: ¡Quemarlos aquí! ¡Quemarlos aquí!, cercándoles en la plaza de tal modo que los soldados tuvieron que disparar de nuevo sus arcabuces. (...)

Indeed, some argue that the myth of pure evil gets things backward. That is, it’s not that certain cruel actions are committed because the perpetrators are self-consciously and deliberatively evil. Rather it is because they think they are doing good. They are fueled by a strong moral sense. As Pinker puts it: “The world has far too much morality. If you added up all the homicides committed in pursuit of self-help justice, the casualties of religious and revolutionary wars, the people executed for victimless crimes and misdemeanors, and the targets of ideological genocides, they would surely outnumber the fatalities from amoral predation and conquest.

Entremezclados con el pueblo se veían carruajes lujosos, mulas enjaezadas portando matrimonios artesanos y hasta una dama oronda, con sombrero de plumas y rebocinos de oro, que arreaba a su borrico para mantenerse a la altura de los reos y poder insultarlos. Mas a medida que éstos iban llegado al Campo crecían la expectación y el alboroto. El gran broche final de la fiesta se aproximaba. Damas y mujeres del pueblo, hombres con niños de pocos años al hombro, cabalgaduras y hasta carruajes tomaban posiciones, se desplazaban de palo a palo, preguntando quién era su titular, entretenían los minutos de espera en las casetas de baratijas, el tiro al pimpampum o la pesca del barbo. Otros se habían estacionado hacía rato ante los postes y defendían sus puestos con uñas y dientes. En cualquier caso el humo de freír churros y buñuelos se difundía por el quemadero mientras los asnos iban llegando.

Hemos matado la cultura campesina pero no la hemos sustituido por nada, al menos, por nada noble

There is an alternative approach to being wrong as fast as you can. It is the notion that if you carefully think everything through, if you are meticulous and plan well and consider all possible outcomes, you are more likely to create a lasting product. But I should caution that if you seek to plot out all your moves before you make them—if you put your faith in slow, deliberative planning in the hopes it will spare you failure down the line—well, you’re deluding yourself.

Escribe la siguiente frase de Séneca y mantenla a mano, leéla, guárdala en la memoria, en la gaveta del automóvil en la pantalla del computador y trata de que te cale lo más profundo posible: mientras se espera vivir, la vida pasa.

Buber’s language no doubt differed from the rhetoric that dominated the political culture of West Germany, a plain and unadorned rhetoric that expressed the greatest possible distance from the emotional amalgam of Nazi mass propaganda with its ideologically inflated, triumphalist pathos. In this historical context, Buber’s Peace Prize address stands out as a wisely and cautiously deliberative speech in the garb of conventional epideictic rhetoric.

Autism is associated with a deliberative processing style. When making sense of the world, Autistic people usually defer to logic and reason rather than emotion or intuition. We dive deep into all the pros and cons, sometimes excessively so, not knowing where to draw the line between an important variable and an unimportant one. We tend not to get habituated to familiar situations or stimuli as readily as other people, so we often think through a situation as if it’s completely new to us, even if it isn’t.[25] All of this requires a lot of energy, focus, and time, so we get exhausted and overloaded quite easily.

Dos cosas no deben separarse nunca cuando han logrado hacerse la una al modo y medida de la otra.