Educational Attainment Quotes

The highest activity a human being can attain is learning for understanding, because to understand is to be free.

Many persons have a wrong idea of what constitutes true happiness. It is not attained through self-gratification but through fidelity to a worthy purpose.

Learning is not attained by chance, it must be sought for with ardor and attended to with diligence.

In order for man to succeed in life, God provided him with two means, education and physical activity. Not separately, one for the soul and the other for the body, but for the two together. With these means, man can attain perfection.

Countries with a high percentage of nonbelievers are among the freest, most stable, best-educated, and healthiest nations on earth. When nations are ranked according to a human-development index, which measures such factors as life expectancy, literacy rates, and educational attainment, the five highest-ranked countries -- Norway, Sweden, Australia, Canada, and the Netherlands -- all have high degrees of nonbelief. Of the fifty countires at the bottom of the index, all are intensly religious. The nations with the highest homicide rates tend to be more religious; those with the greatest levels of gender equality are the least religious. These associations say nothing about whether atheism leads to positive social indicators or the other way around. But the idea that atheists are somehow less moral, honest, or trustworthy have been disproven by study after study.

Nobody can decide for himself whether he is going to be a human being. The only question open to him is whether he will be an ignorant undeveloped one or one who has sought to reach the highest point he is capable of attaining.

The goal of climbing big, dangerous mountains should be to attain some sort of spiritual and personal growth, but this won’t happen if you compromise away the entire process.

In order for man to succeed in life, God provided him with two means, education and physical activity. Not separately, one for the soul and the other for the body, but for the two together. With these two means, man can attain perfection. —Plato

The results of these and other studies were eye-opening. The children who exhibited delayed gratification scored higher on almost every measure of success in life: higher-paying jobs, lower rates of drug addiction, higher test scores, higher educational attainment, better social integration, etc.

Teachers and students (leadership and people), co-intent on reality, are both Subjects, not only in the task of unveiling that reality, and thereby coming to know it critically, but in the task of re-creating that knowledge. As they attain this knowledge of reality through common reflection and action, they discover themselves as its permanent re-creators.

What are the purposes of examinations anyhow? Are they to increase our educational attainment? Or are they instruments used to bring suffering and humiliation and deep hurt to a person who is trying so hard to succeed?

Some skills can be attained by education, and some by practice, and some by time. Those skills will come if you study.

Norway, Iceland, Australia, Canada, Sweden, Switzerland, Belgium, Japan, the Netherlands, Denmark, and the United Kingdom are among the least religious societies on [E]arth. According to the United Nations' Human Development Report (2005) they are also the healthiest, as indicated by life expectancy, adult literacy, per capita income, educational attainment, gender equality, homicide rate, and infant mortality. Insofar as there is a crime problem in Western Europe, it is largely the product of immigration. Seventy percent of the inmates of France's jails, for instance, are Muslim. The Muslims of Western Europe are generally not atheists. Conversely, the fifty nations now ranked lowest in terms of the United Nations' [H]uman [D]evelopment [I]ndex are unwaveringly religious. Other analyses paint the same picture: the United States is unique among wealthy democracies in its level of religious adherence; it is also uniquely beleaguered by high rates of homicide, abortion, teen pregnancy, sexually transmitted disease, and infant mortality. The same comparison holds true within the United States itself: Southern and Midwestern states, characterized by the highest levels of religious literalism, are especially plagued by the above indicators of societal dysfunction, while the comparatively secular states of the Northeast conform to European norms.

A university should not be an island where academics attain higher and higher levels of knowledge without sharing any of this knowledge with its neighbours.

Every reader’s experience of every work is unique, largely because each person will emphasize various elements to differing degrees, and those differences will cause certain features of the text to become more or less pronounced. We bring an individual history to our reading, a mix of previous readings, to be sure, but also a history that includes, but is not limited to, educational attainment, gender, race, class, faith, social involvement, and philosophical inclination. These factors will inevitably influence what we understand in our reading, and nowhere is this individuality clearer than in the matter of symbolism.

[W]hat counts as ‘realistic’, what seems possible at any point in the social field, is defined by a series of political determinations. An ideological position can never be really successful until it is naturalized, and it cannot be naturalized while it is still thought of as a value rather than a fact. Accordingly, neoliberalism has sought to eliminate the very category of value in the ethical sense. Over the past thirty years, capitalist realism has successfully installed a ‘business ontology’ in which it is simply obvious that everything in society, including healthcare and education, should be run as a business. … [E]mancipatory politics must always destroy the appearance of a ‘natural order’, must reveal what is presented as necessary and inevitable to be a mere contingency, just as it must make what was previously deemed to be impossible seem attainable.

In anything at all, perfection is finally attained not when there is no longer anything to add, but when there is no longer anything to take away, when a body has been stripped down to its nakedness. Studying

I recall how miserable I was, and how one day you brought me to a realization of my miserable state. I was preparing to deliver a eulogy upon the emperor in which I would tell plenty of lies with the object of winning favor with the well-informed by my lying; so my heart was panting with anxiety and seething with feverish, corruptive thoughts. As I passed through a certain district in Milan I noticed a poor beggar, drunk, as I believe, and making merry. I groaned and pointed out to the friends who were with me how many hardships our idiotic enterprises entailed. Goaded by greed, I was dragging my load of unhappiness along, and feeling it all the heavier for being dragged. Yet while all our efforts were directed solely to the attainment of unclouded joy, it appeared that this beggar had already beaten us to the goal, a goal which we would perhaps never reach ourselves. With the help of the few paltry coins he had collected by begging this man was enjoying the temporal happiness for which I strove by so bitter, devious and roundabout a contrivance. His joy was no true joy, to be sure, but what I was seeking in my ambition was a joy far more unreal; and he was undeniably happy while I was full of foreboding; he was carefree, I apprehensive. If anyone had questioned me as to whether I would rather be exhilarated or afraid, I would of course have replied, "Exhilarated"; but if the questioner had pressed me further, asking whether I preferred to be like the beggar, or to be as I was then, I would have chosen to be myself, laden with anxieties and fears. Surely that would have been no right choice, but a perverse one? I could not have preferred my condition to his on the grounds that I was better educated, because that fact was not for me a source of joy but only the means by which I sought to curry favor with human beings: I was not aiming to teach them but only to win their favor.

...enslaved black males were socialized by white folks to believe that they should endeabor to become patriarchs by seeking to attain the freedom to provide and protect for black women, to be benevolen patriarchs. Benevolent patriarchs exercise their power without using force. And it was this notion of patriarchy that educated black men coming from slavery into freedom sought to mimic. However, a large majority of black men took as their standard the dominator model set by white masters. When slavery ended these black men often used violence to dominate black women, which was a repetition of the strategies of control white slave masters used.

The purpose of life should be to attain happiness by serving humanity with love and utmost sincerity.

The moral purpose of every human life should be to attain happiness through service to humanity.

one is that you attain the goal and realize the shocking realization that attaining the goal does not complete or redeem you, does not make everything for your life “OK ” as you are, in the culture, educated to assume it will do this, the goal. And then you face this fact that what you had thought would have the meaning does not have the meaning when you get it, and you are impaled by shock.

Happiness will come Today, tomorrow and every year Now, then and every moment For if, we learn to love, care and share. Happiness will come To fill our heart with kindness It is a gift from the universe To touch our life with joyful silence. Happiness will come For if we know, wealth and splendors are illusion But attainment of certain mental state, And Unconditional love is a real possession.

According to their adoptive parents, children who are prenatally exposed to drugs appear to function very much like other adopted children on educational attainment and emotional or behavioral adjustment.

The bold code of the transhumanist will rise. That's an inevitable, undeniable fact. It's embedded in the undemocratic nature of technology and our own teleological evolutionary advancment. It is the future. We are the future like it or not. And it needs to molded, guided, and handled correctly by the strength and wisdom of transhumanist scientists with their nations and resources standing behind them, facilitating them. It needs to be supported in a way that we can make a successful transition into it, and not sacrifice ourselves—either by its overwhelming power or by a fear of harnessing that power. You need to put your resources into the technology. Into our education system. Into our universities, industries, and ideas. Into the strongest of our society. Into the brightest of our society. Into the best of our society So that we can attain the future.

When possession of wealth or splendors brings happiness- it is an illusion, when attainment of certain mental state brings happiness- it is a real possession.

The ultimate purpose of life is peace and happiness. You attain it through service, care, and kindness.

Because you have honored God, He will put you in a position you never could have attained on your own. It’s not just your education, not just your talent, or the family you come from. It’s the hand of God shifting you to a new level of your destiny.

If one divided all of human science into two parts - the one common to all men, the other particular to the learned - the latter would be quite small in comparison with the former. But we are hardly aware of what is generally attained, because it is attained without thought and even before the age of reason; because, moreover, learning is noticed only by its differences, and as in algebraic equations, common quantities count for nothing.

Will this be in the examination, Mr Hecker?" was the limit of my students' interest in any given subject. If it was going to be in the test they took notes, if it was not going to be in the test they did not take notes. Their silent, depthless stares were unnerving. I told myself that they were not stupid - for how could the final attainment of thousands of years of human progress be stupid?

There was a time when his father had looked like gold to him. Many of his seniors had looked like gold. Anybody who had attained a certain high level of education had looked like gold. Therefore, his own gold plating had been all the more painful, and he had been impatient to become solid gold himself. But once his keen eye penetrated directly to the inner layers of these other people, his efforts suddenly came to seem foolish.

What the deuse do we men go to school for? If our wits were equal to women's, we might spare much time and pains in our education: for nature teaches your sex, what, in a long course of labour and study, ours can hardly attain to.

Consequently, the most perfect education, in my opinion, is such an exercise of the understanding as is best calculated to strengthen the body and form the heart; or, in other words, to enable the individual to attain such habits of virtue as will render it independent. In fact, it is a farce to call any being virtuous whose virtues do not result from the exercise of its own reason.

Each generation exercises power over its successors: and each, in so far as it modifies the environment bequeathed to it and rebels against tradition, resists and limits the power of its predecessors. This modifies the picture which is sometimes painted of a progressive emancipation from tradition and a progressive control of natural processes resulting in a continual increase of human power. In reality, of course, if any one age really attains, by eugenics and scientific education, the power to make its descendants what it pleases, all men who live after it are the patients of that power. They are weaker, not stronger: for though we may have put wonderful machines in their hands we have pre-ordained how they are to use them.

Human nature with all its infirmities and deprivation is still capable of great things. It is capable of attaining to degrees of wisdom and goodness, which we have reason to believe, appear as respectable in the estimation of superior intelligences. Education makes a greater difference between man and man, than nature has made between man and brute. The virtues and powers to which men may be trained, by early education and constant discipline, are truly sublime and astonishing. Isaac Newton and John Locke are examples of the deep sagacity which may be acquired by long habits of thinking and study.

According to our textbook rhetoric, Americans abhor the notion of a social order in which economic privilege and political power are determined by hereditary class. Officially, we have a more enlightened goal in sight: namely, a society in which a family’s wealth has no relation to the probability of future educational attainment and the wealth and station it affords. By this standard, education offered to poor children should be at least as good as that which is provided to the children of the upper-middle class.

The future belongs to only those who would attain excellence in the field of their own choice.

Every human desires peace and happiness, but only a few have the goal to attain those.

Let me love; I will be kind. Let me seek; I will find. Let me try; I will attain. Let me go; I will come again.

Some skills can be attained by education, and some by practice, and some by time. Those skills will come if you study. Soon enough you will master Fading and Sliding and Dreamwalking. But some skills cannot be mastered by the living, and for those you must wait a little longer.

Teaching the layperson (divulgare) is not distorting (tergiversare) the subject, but educating the public; and it is our duty as scientists to educate without distorting the essence of the scientific knowledge attained by humanity. The future of our society depends upon this premise.

Since the days of enslavement, African Americans have fought to gain access to quality education. Education can be transformative. It reshapes the health outcomes of a people; it breaks the cycle of poverty; it improves housing conditions; it raises the standard of living. Perhaps, most meaningfully, educational attainment significantly increases voter participation.135 In short, education strengthens a democracy. As

Then you will make a law that they shall have such an education as will enable them to attain the greatest skill in asking and answering questions? Yes, he said, you and I together will make it. Dialectic, then, as you will agree, is the coping-stone of the sciences, and is set over them; no other science can be placed higher—the nature of knowledge can no further go? I agree, he said. But to whom we

My conception of freedom. -- The value of a thing sometimes does not lie in that which one attains by it, but in what one pays for it -- what it costs us. I shall give an example. Liberal institutions cease to be liberal as soon as they are attained: later on, there are no worse and no more thorough injurers of freedom than liberal institutions. Their effects are known well enough: they undermine the will to power; they level mountain and valley, and call that morality; they make men small, cowardly, and hedonistic -- every time it is the herd animal that triumphs with them. Liberalism: in other words, herd-animalization. These same institutions produce quite different effects while they are still being fought for; then they really promote freedom in a powerful way. On closer inspection it is war that produces these effects, the war for liberal institutions, which, as a war, permits illiberal instincts to continue. And war educates for freedom. For what is freedom? That one has the will to assume responsibility for oneself. That one maintains the distance which separates us. That one becomes more indifferent to difficulties, hardships, privation, even to life itself. That one is prepared to sacrifice human beings for one's cause, not excluding oneself. Freedom means that the manly instincts which delight in war and victory dominate over other instincts, for example, over those of "pleasure." The human being who has become free -- and how much more the spirit who has become free -- spits on the contemptible type of well-being dreamed of by shopkeepers, Christians, cows, females, Englishmen, and other democrats. The free man is a warrior. How is freedom measured in individuals and peoples? According to the resistance which must be overcome, according to the exertion required, to remain on top. The highest type of free men should be sought where the highest resistance is constantly overcome: five steps from tyranny, close to the threshold of the danger of servitude. This is true psychologically if by "tyrants" are meant inexorable and fearful instincts that provoke the maximum of authority and discipline against themselves; most beautiful type: Julius Caesar. This is true politically too; one need only go through history. The peoples who had some value, who attained some value, never attained it under liberal institutions: it was great danger that made something of them that merits respect. Danger alone acquaints us with our own resources, our virtues, our armor and weapons, our spirit, and forces us to be strong. First principle: one must need to be strong -- otherwise one will never become strong. Those large hothouses for the strong -- for the strongest kind of human being that has so far been known -- the aristocratic commonwealths of the type of Rome or Venice, understood freedom exactly in the sense in which I understand it: as something one has and does not have, something one wants, something one conquers

One problem with most current governments is that they prioritize economic growth (as mismeasured by GDP per capita) over citizens’ happiness, quality of life, efficiency of trait display, and breadth and depth of social networks. The latter outcomes are not actually any harder to measure than GDP per capita. For example, the UN Human Development Index (HDI) measures overall quality of life fairly well by taking into account life expectancy, literacy, and educational attainment; this index puts Iceland, Norway, Australia, and Canada at the top, and the Democratic Republic of the Congo at the bottom.

These truths I hold to be self-evident: That man was made to be happy; that happiness is only attainable through useful effort; that the very best way to help ourselves is to help others, and often the best way to help others is to mind our own business; that useful effort means the proper exercise of all our faculties; that we grow only through exercise; that education should continue through life, and the joys of mental endeavor should be, especially, the solace of the old; that where men alternate work, play and study in right proportion, the organs of the mind are the last to fail, and death for such has no terrors. That

While a life like Frederick Douglas’s is remarkable, we must remember that not every person who lived through slavery was like Douglas. Most did not learn to read or write. Most did not engage in hand-to-hand combat with white slave brakers. Most did not live close enough to free states in the North to have any hope of escape. No one, enslaved or otherwise, was like Douglas. There were other brilliant, exceptional people who lived under slavery, and many resisted the institution in innumerable ways, but our country’s teachings about slavery, painfully limited, often focus singularly on heroic slave narratives, at the expense of millions of men and women whose stories might be less sensational but are no less worthy of being told. “I thought of my primary and secondary education. I remembered feeling crippling guilt as I silently wondered why every enslaved person couldn’t simply escape like Douglas, Tubman, and Jacobs had. I found myself angered by the stories of those who did not escape. Had they not tried hard enough? Didn’t they care enough to do something? Did they choose to remain enslaved? This, I now realize, is part of the insidiousness of white supremacy. It illuminates the exceptional in order to implicitly blame those who cannot, despite the most brutal circumstances, attain super-human heights. It does this instead of blaming the system, the people who built it, and the people who maintained it.

In the mass of people, vegetative and animal functions dominate. Their energy of intelligence is so feeble and inconstant that it is constantly overpowered by bodily appetite and passion.Such persons are not truly ends in themselves, for only reason constitutes a final end. Like plants, animals and physical tools, they are means, appliances, for the attaining of ends beyond themselves, although unlike them they have enough intelligence to exercise a certain discretion in the execution of the tasks committed to them. Thus by nature, and not merely by social convention, there are those who are slaves—that is, means for the ends of others.

When I had attained the age of seventeen my parents resolved that I should become a student at the university of Ingolstadt. I had hitherto attended the schools of Geneva, but my father thought it necessary for the completion of my education that I should be made acquainted with other customs than those of my native country. My departure was therefore fixed at an early date, but before the day solved upon could arrive, the first misfortune of my life occurred—an omen, as it were, of my future misery.

G. Davies et al., “Genome-Wide Association Study of Cognitive Functions and Educational Attainment in UK Biobank (N=112 151),” Molecular Psychiatry 21 (2016): 758–67; M. T. Lo et al., “Genome-Wide Analyses for Personality Traits Identify Six Genomic Loci and Show Correlations with Psychiatric Disorders,” Nature Genetics 49 (2017): 152–56.

A beautiful life just like success, is not attained,it is lived

The highest education anyone attains in life is love.

Education attainment is a kind of achievement that nobody can seize from us as the assets we own in our regular lives because we earned it with the use of our own knowledge and creativity.

We learn in school the importance of a general education, but then later in life, many of us seem to disconnect from the idea of learning and just settle for what knowledge we’ve already attained. I believe many of us cease yearning for new information because we may have felt forced to learn things we found to be useless later in life, and as a result experience a level of disenchantment.

Sherlock Holmes closed his eyes and placed his elbows upon the arms of his chair, with his finger-tips together. “The ideal reasoner,” he remarked, “would, when he had once been shown a single fact in all its bearings, deduce from it not only all the chain of events which led up to it but also all the results which would follow from it. As Cuvier could correctly describe a whole animal by the contemplation of a single bone, so the observer who has thoroughly understood one link in a series of incidents should be able to accurately state all the other ones, both before and after. We have not yet grasped the results which the reason alone can attain to. Problems may be solved in the study which have baffled all those who have sought a solution by the aid of their senses. To carry the art, however, to its highest pitch, it is necessary that the reasoner should be able to utilise all the facts which have come to his knowledge; and this in itself implies, as you will readily see, a possession of all knowledge, which, even in these days of free education and encyclopaedias, is a somewhat rare accomplishment. It is not so impossible, however, that a man should possess all knowledge which is likely to be useful to him in his work, and this I have endeavoured in my case to do.

The O.T.O. is an initiatory order similar to freemasonry. It doesn't provide educational monographs or standardized tests. Rather, it offers members the opportunity to experience a series of dramatic and magical initiations artfully designed to awaken and unfold the candidates' spiritual potentialities. If a member did nothing else with the O.T.O. career but undergo these degree experiences, they would be immeasurably rewarded. Serious members know, however, that there is much more to the O.T.O.'s magick than a two-hour ceremony performed once or twice a year. So profound are the Order's inner mysteries that to penetrate them requires not only a rich magical and spiritual education, but also a high level of meditative attainment. Members who wish to truly affiliate at this level are expected to seize responsibility for their own magical education and eventually rend the veil of the Order's mysteries for themselves.

Under the influence of the instinct of the ego for self-preservation it is replaced by the 'reality-principle ', which without giving up the intention of ultimately attaining pleasure yet demands and enforces the postponement of satisfaction, the renunciation of manifold possibilities of it, and the temporary endurance of 'pain' on the long and circuitous road to pleasure. The pleasure-principle however remains for a long time the method of operation of the sex impulses, which are not so easily educable, and it happens over and over again that whether acting through these impulses or operating in the ego itself it prevails over the reality-principle to the detriment of the whole organism.

Asiatic youths are flocking to Western colleges for the equipment of modern education. Our insight does not penetrate your culture deeply, but at least we are willing to learn. Some of my compatriots have adopted too much of your customs and too much of your etiquette, in the delusion that the acquisition of stiff collars and tall silk hats comprised the attainment of your civilisation. Pathetic and deplorable as such affectations are, they evince our willingness to approach the West on our knees.

Don't beg for houses, build them. Don't beg for jobs, create them. Don't beg for degrees, acquire them. Don't beg for titles, earn them. Don't beg for opportunities, provide them. Don't beg for helpers, draw them. Don't beg for possessions, attain them. Don't beg for followers, win them. Don't beg for admirers, multiply them. Don't beg for money, work for it. Don't beg for power, contest for it. Don't beg for success, strive for it. Don't beg for respect, achieve for it. Don't beg for friendship, love for it. Don't beg for eminence, perform for it. Don't beg for honor, accomplish for it. Don't beg for devotion, contest it. Don't beg for love, serve for it. Don't beg for understanding, yearn for it. Don't beg for freedom, struggle for it. Don't beg for equality, vote for it. Don't beg for justice, combat for it. Don't beg for peace, battle for it. Don't beg for change, push for it. Don't beg for education, labor for it. Don't beg for dignity, contend for it. Don't beg for unity, endeavor for it.

It’s impossible to attain much success in politics if you’re the sort of person who can’t abide disingenuousness. This isn’t to say politics is full of lies and liars; it has no more liars than other fields do. Actually one hears very few proper lies in politics. Using vague, slippery, or just meaningless language is not the same as lying: it’s not intended to deceive so much as to preserve options, buy time, distance oneself from others, or just to sound like you’re saying something instead of nothing.

One, one is that you attain the goal and realize the shocking realization that attaining the goal does not complete or redeem you, does not make everything for your life “OK ” as you are, in the culture, educated to assume it will do this, the goal. And then you face this fact that what you had thought would have the meaning does not have the meaning when you get it, and you are impaled by shock. We see suicides in history by people at these pinnacles; the children here are versed in what is called the saga of Eric Clipperton

I still remember—so vividly I can smell the gentle fragrance of the spring air—the afternoon when I decided, after thinking everything over, to abdicate from love as from an insoluble problem. it was in May, a May that was softly summery, with the flowers around my estate already in full bloom, their colors fading as the sun made its slow descent. Escorted by regrets and self-reproach, I walked among my few trees, I had dined early and was wandering, like a symbol, under the useless shadows and faint rustle of leaves. And suddenly I was overwhelmed by a desire to renounce completely, to withdraw once and for all, and I felt an intense nausea for having had so many desires, so many hopes, with so many outer conditions for attaining them and so much inner impossibility of really wanting to attain them.

In reality, of course, if any one age really attains, by eugenics and scientific education, the power to make its descendants what it pleases, all men who live after it are the patients of that power. They are weaker, not stronger: for though we may have put wonderful machines in their hands we have pre-ordained how they are to use them. And if, as is almost certain, the age which had thus attained maximum power over posterity were also the age most emancipated from tradition, it would be engaged in reducing the power of its predecessors almost as drastically as that of its successors. And we must also remember that, quite apart from this, the later a generation comes—the nearer it lives to that date at which the species becomes extinct—the less power it will have in the forward direction, because its subjects will be so few. There is therefore no question of a power vested in the race as a whole steadily growing as long as the race survives. The last men, far from being the heirs of power, will be of all men most subject to the dead hand of the great planners and conditioners and will themselves exercise least power upon the future.

But a further question arises: Is passion different from reason also, or only a kind of reason; in which latter case, instead of three principles in the soul, there will only be two, the rational and the concupiscent; or rather, as the State was composed of three classes, traders, auxiliaries, counsellors, so may there not be in the individual soul a third element which is passion or spirit, and when not corrupted by bad education is the natural auxiliary of reason? Yes, he said, there must be a third. Yes, I replied, if passion, which has already been shown to be different from desire, turn out also to be different from reason. But that is easily proved:—We may observe even in young children that they are full of spirit almost as soon as they are born, whereas some of them never seem to attain to the use of reason, and most of them late enough. Excellent,

There are many people of mature age who are making this kind of major readjustment after having attained a place and profession in their own country and acquired substantial means. Stripped of their possessions and their money, they must start once more at the beginning. They must re-educate themselves, first in the language and second in the new customs. They must re-train themselves in the profession, which, in their own country, they had already mastered. To an older man, this is irksome, but in order to comform to the law and have an opportunity to start life once again, it must be done.

An ever growing part of our major institutions’ functions is the cultivation and maintenance of three sets of illusions which turn the citizen into a client to be saved by experts...The first enslaving illusion is the idea that people are born to be consumers and that they can attain any of their goals by purchasing goods and services. This illusion is due to an educated blindness to the worth of use-values in the total economy. In none of the economic models serving as national guidelines is there a variable to account for non-marketable use-values any more than there is a variable for nature's perennial contribution.

I saw a cartoon that describes this. A head of iceberg lettuce is sitting in a garden saying, “Oh, no, how did I get in this vegetable garden again? I wanted to be a wildflower!” The caption reads, “Oscar is born again as a head of iceberg lettuce in order to overcome his fear of being eaten.” One can think from a bigger perspective than this whole notion of reward and punishment. You could see your life as an adult education course. Some of the curriculum you like and some you don’t like; some of what comes up you find workable, some you don’t. That’s the curriculum for attaining enlightenment. The question is, how do you work with it?

When you stop looking forward to things, you get used to low expectations and you realise, what's the big deal about success anyway? If we're all to attain everything we've been conditioned to desire - wealth, fame, education, prestige, security - then those things will become so prevalent that they'll become meaningless.

My conception of freedom. — The value of a thing sometimes does not lie in that which one attains by it, but in what one pays for it — what it costs us. I shall give an example. Liberal institutions cease to be liberal as soon as they are attained: later on, there are no worse and no more thorough injurers of freedom than liberal institutions. Their effects are known well enough: they undermine the will to power; they level mountain and valley, and call that morality; they make men small, cowardly, and hedonistic — every time it is the herd animal that triumphs with them. Liberalism: in other words, herd-animalization. These same institutions produce quite different effects while they are still being fought for; then they really promote freedom in a powerful way. On closer inspection it is war that produces these effects, the war for liberal institutions, which, as a war, permits illiberal instincts to continue. And war educates for freedom. For what is freedom? That one has the will to assume responsibility for oneself. That one maintains the distance which separates us. That one becomes more indifferent to difficulties, hardships, privation, even to life itself. That one is prepared to sacrifice human beings for one's cause, not excluding oneself. Freedom means that the manly instincts which delight in war and victory dominate over other instincts, for example, over those of "pleasure." The human being who has become free — and how much more the spirit who has become free — spits on the contemptible type of well-being dreamed of by shopkeepers, Christians, cows, females, Englishmen, and other democrats. The free man is a warrior. How is freedom measured in individuals and peoples? According to the resistance which must be overcome, according to the exertion required, to remain on top. The highest type of free men should be sought where the highest resistance is constantly overcome: five steps from tyranny, close to the threshold of the danger of servitude. This is true psychologically if by "tyrants" are meant inexorable and fearful instincts that provoke the maximum of authority and discipline against themselves; most beautiful type: Julius Caesar. This is true politically too; one need only go through history. The peoples who had some value, attained some value, never attained it under liberal institutions: it was great danger that made something of them that merits respect. Danger alone acquaints us with our own resources, our virtues, our armor and weapons, our spirit, and forces us to be strong. First principle: one must need to be strong — otherwise one will never become strong. Those large hothouses for the strong — for the strongest kind of human being that has so far been known — the aristocratic commonwealths of the type of Rome or Venice, understood freedom exactly in the sense in which I understand it: as something one has or does not have, something one wants, something one conquers.

The savage deals largely with crude stimuli; we have weighted stimuli. Prior human efforts have made over natural conditions. As they originally existed they were indifferent to human endeavors. Every domesticated plant and animal, every tool, every utensil, every appliance, every manufactured article, every esthetic decoration, every work of art means a transformation of conditions once hostile or indifferent to characteristic human activities into friendly and favoring conditions. Because the activities of children today are controlled by these selected and charged stimuli, children are able to traverse in a short lifetime what the race has needed slow, tortured ages to attain. The dice have been loaded by all the successes which have preceded.

Or take school attendance. Everybody seems to have different ideas on how to raise it. We should pay for uniforms. Advance school fees on credit. Offer free meals. Install toilets. Raise public awareness of the value of education. Hire more teachers. And on and on. All of these suggestions sound perfectly logical. Thanks to RCTs, however, we know that $100 worth of free meals translates into an additional 2.8 years of educational attainment – three times as much as free uniforms. Speaking of proven impact, deworming children with intestinal complaints has been shown to yield 2.9 years of additional schooling for the absurdly small investment of $10 worth of treatment. No armchair philosopher could have predicted that, but since this finding was revealed, tens of millions of children have been dewormed.

While man exists in this mortal state he needs some of the things of the world; he must have food and clothing and provision for shelter; and beside these bare necessities he may righteously desire the facilities of education, the incidentals of advancing civilization, and the things that are conducive to refinement and culture; yet all of these are but aids to achievement, not the end to attain which man was made mortal.

I fancy my father thought me an odd child, and had little fondness for me; though he was very careful in fulfilling what he regarded as a parent's duties. But he was already past the middle of life, and I was not his only son. My mother had been his second wife, and he was five-and-forty when he married her. He was a firm, unbending, intensely orderly man, in root and stem a banker, but with a flourishing graft of the active landholder, aspiring to county influence: one of those people who are always like themselves from day to day, who are uninfluenced by the weather, and neither know melancholy nor high spirits. I held him in great awe, and appeared more timid and sensitive in his presence than at other times; a circumstance which, perhaps, helped to confirm him in the intention to educate me on a different plan from the prescriptive one with which he had complied in the case of my elder brother, already a tall youth at Eton. My brother was to be his representative and successor; he must go to Eton and Oxford, for the sake of making connexions, of course: my father was not a man to underrate the bearing of Latin satirists or Greek dramatists on the attainment of an aristocratic position. But intrinsically, he had slight esteem for "those dead but sceptred spirits"; having qualified himself for forming an independent opinion by reading Potter's Aeschylus, and dipping into Francis's Horace. To this negative view he added a positive one, derived from a recent connexion with mining speculations; namely, that scientific education was the really useful training for a younger son. Moreover, it was clear that a shy, sensitive boy like me was not fit to encounter the rough experience of a public school. Mr. Letherall had said so very decidedly. Mr. Letherall was a large man in spectacles, who one day took my small head between his large hands, and pressed it here and there in an exploratory, suspicious manner - then placed each of his great thumbs on my temples, and pushed me a little way from him, and stared at me with glittering spectacles. The contemplation appeared to displease him, for he frowned sternly, and said to my father, drawing his thumbs across my eyebrows - 'The deficiency is there, sir-there; and here,' he added, touching the upper sides of my head, 'here is the excess. That must be brought out, sir, and this must be laid to sleep.' I was in a state of tremor, partly at the vague idea that I was the object of reprobation, partly in the agitation of my first hatred - hatred of this big, spectacled man, who pulled my head about as if he wanted to buy and cheapen it. ("The Lifted Veil")

The Measure of America, a report of the Social Science Research Council, ranks every state in the United States on its “human development.” Each rank is based on life expectancy, school enrollment, educational degree attainment, and median personal earnings. Out of the 50 states, Louisiana ranked 49th and in overall health ranked last. According to the 2015 National Report Card, Louisiana ranked 48th out of 50 in eighth-grade reading and 49th out of 50 in eighth-grade math. Only eight out of ten Louisianans have graduated from high school, and only 7 percent have graduate or professional degrees. According to the Kids Count Data Book, compiled by the Annie E. Casey Foundation, Louisiana ranked 49th out of 50 states for child well-being. And the problem transcends race; an average black in Maryland lives four years longer, earns twice as much, and is twice as likely to have a college degree as a black in Louisiana. And whites in Louisiana are worse off than whites in Maryland or anywhere else outside Mississippi. Louisiana has suffered many environmental problems too: there are nearly 400 miles of low, flat, subsiding coastline, and the state loses a football field–size patch of wetland every hour. It is threatened by rising sea levels and severe hurricanes, which the world’s top scientists connect to climate change.

It is recognised now that Freud never gave proper attention, even in man, to growth of the ego or self: 'the impulse to master, control or come to self-fulfilling terms with the environment'. Analysts who have freed themselves from Freud's bias and joined other behavioural scientists in studying the human need, and that interference with it, in any dimension, is the source of psychic trouble. The sexual is only one dimension of the human potential. Freud saw women only in terms of their sexual relationship with men. But in all those women in whom he saw sexual problems, there must have been very severe problems of blocked growth, growth short of full human identity -- an immature, incomplete self. Society as it was then, by explicit denial of education and independence, prevented women from realising their full potential, or from attaining those interests and ideals that might stimulated their growth. Freud reported these deficiencies, but could only explain them as the toll of 'penis envy'. He saw that women who secretly hungered to be man's equal would not enjoy being his object; and in this, he seemed to be describing a fact. But when he dismissed woman's yearning for equality as 'penis envy', was he not merely stating his own view that woman could never really be man's equal, any more than she could wear his penis?

I am sure the principal end why we are to get knowledge here, is to make use of it for the benefit of ourselves and others in this world; but if by gaining it we destroy our health, we labour for a thing that will be useless in our hands, and if by harnessing our bodies (though with a design to render ourselves more useful)we deprive ourselves of the abilities and opportunities of doing that good we might have done with a meaner talent, which God thought sufficient for us by having denied us the strength to iprove it to that pitch which men of higher constitutions can attain to, we rob God of so much service, and our neighbor of all that help, which, in a state of health, with moderate knowledge, we might have been able to perform. He that sinks his vessel by overloading it, though it be with gold and silver and precious stones, will gives his owner but an ill account of his voyage.

While a life like Frederick Douglas’s is remarkable, we must remember that not every person who lived through slavery was like Douglas. Most did not learn to read or write. Most did not engage in hand-to-hand combat with white slave brakers. Most did not live close enough to free states in the North to have any hope of escape. No one, enslaved or otherwise, was like Douglas. There were other brilliant, exceptional people who lived under slavery, and many resisted the institution in innumerable ways, but our country’s teachings about slavery, painfully limited, often focus singularly on heroic slave narratives, at the expense of millions of men and women whose stories might be less sensational but are no less worthy of being told. I thought of my primary and secondary education. I remembered feeling crippling guilt as I silently wondered why every enslaved person couldn’t simply escape like Douglas, Tubman, and Jacobs had. I found myself angered by the stories of those who did not escape. Had they not tried hard enough? Didn’t they care enough to do something? Did they choose to remain enslaved? This, I now realize, is part of the insidiousness of white supremacy. It illuminates the exceptional in order to implicitly blame those who cannot, despite the most brutal circumstances, attain super-human heights. It does this instead of blaming the system, the people who built it, and the people who maintained it.

I thought of my primary and secondary education. I remembered feeling crippling guilt as I silently wondered why every enslaved person couldn’t simply escape like [Frederick] Douglass, [Harriet] Tubman, and [Harriet] Jacobs had. I found myself angered by the stories of those who did not escape. Had they not tried hard enough? Didn’t they care enough to do something? Did they choose to remain enslaved? This, I now realize, is part of the insidiousness of white supremacy; it illuminates the exceptional in order to implicitly blame those who cannot, in the most brutal circumstances, attain superhuman heights. It does this instead of blaming the system, the people who built it, the people who maintained it. In overly mythologizing our ancestors, we forget an all-too-important reality: the vast majority were ordinary people, which is to say they were people just like everyone else. This ordinariness is only shameful when used to legitimate oppression. This is its own quiet violence.

The ideal reasoner,” he remarked, “would, when he had once been shown a single fact in all its bearings, deduce from it not only all the chain of events which led up to it but also all the results which would follow from it. As Cuvier could correctly describe a whole animal by the contemplation of a single bone, so the observer who has thoroughly understood one link in a series of incidents should be able to accurately state all the other ones, both before and after. We have not yet grasped the results which the reason alone can attain to. Problems may be solved in the study which have baffled all those who have sought a solution by the aid of their senses. To carry the art, however, to its highest pitch, it is necessary that the reasoner should be able to utilise all the facts which have come to his knowledge; and this in itself implies, as you will readily see, a possession of all knowledge, which, even in these days of free education and encyclopaedias, is a somewhat rare accomplishment.

To a foreigner, it must have seemed that Russia had become the land of ten thousand lines. For there were lines at the tram stops, lines before the grocer, lines at the agencies of labor, education, and housing. But in point of fact, there were not ten thousand lines, or even ten. There was one all-encompassing line, which wound across the country and back through time. This had been Lenin’s greatest innovation: a line that, like the Proletariat itself, was universal and infinite. He established it by decree in 1917 and personally took the first slot as his comrades jostled to line up behind him. One by one every Russian took his place, and the line grew longer and longer until it shared all of the attributes of life. In it friendships were formed and romances kindled; patience was fostered; civility practiced; even wisdom attained. If one is willing to stand in line for eight hours to purchase a loaf of bread, the lone figure thought, what is an hour or two to see the corpse of a hero free of charge?

Written culture itself, up to its recently implemented universal literacy, has had sharply selective effects. It has riven its host societies and formed a divide between literate and illiterate human beings, whose unbridgeability almost attained the firmness of a species differentiation. If one wished, despite Heidegger’s dissuasions, to speak anthropologically again, then the human beings of historical times could be defined as the animals of whom some can read and write while the others cannot. From here it is only a single step, if a demanding one, to the thesis that human beings are the animals of whom some breed those like them, while the others are bred—a thought that belongs to the pastoral folklore of Europeans since the time of Plato’s reflections on education and the state. Something of this is still heard in Nietzsche’s statement that few of the human beings in the small houses will, but most are willed. But to be only willed means to exist merely as an object, not as a subject, of selection.

Had she been able to listen to her body, the true Virginia would certainly have spoken up. In order to do so, however, she needed someone to say to her: “Open your eyes! They didn’t protect you when you were in danger of losing your health and your mind, and now they refuse to see what has been done to you. How can you love them so much after all that?” No one offered that kind of support. Nor can anyone stand up to that kind of abuse alone, not even Virginia Woolf. Malcolm Ingram, the noted lecturer in psychological medicine, believed that Woolf’s “mental illness” had nothing to do with her childhood experiences, and her illness was genetically inherited from her family. Here is his opinion as quoted on the Virginia Woolf Web site: As a child she was sexually abused, but the extent and duration is difficult to establish. At worst she may have been sexually harassed and abused from the age of twelve to twenty-one by her [half-]brother George Duckworth, [fourteen] years her senior, and sexually exploited as early as six by her other [half-] brother… It is unlikely that the sexual abuse and her manic-depressive illness are related. However tempting it may be to relate the two, it must be more likely that, whatever her upbringing, her family history and genetic makeup were the determining factors in her mood swings rather than her unhappy childhood [italics added]. More relevant in her childhood experience is the long history of bereavements that punctuated her adolescence and precipitated her first depressions.3 Ingram’s text goes against my own interpretation and ignores a large volume of literature that deals with trauma and the effects of childhood abuse. Here we see how people minimize the importance of information that might cause pain or discomfort—such as childhood abuse—and blame psychiatric disorders on family history instead. Woolf must have felt keen frustration when seemingly intelligent and well-educated people attributed her condition to her mental history, denying the effects of significant childhood experiences. In the eyes of many she remained a woman possessed by “madness.” Nevertheless, the key to her condition lay tantalizingly close to the surface, so easily attainable, and yet neglected. I think that Woolf’s suicide could have been prevented if she had had an enlightened witness with whom she could have shared her feelings about the horrors inflicted on her at such an early age. But there was no one to turn to, and she considered Freud to be the expert on psychic disorders. Here she made a tragic mistake. His writings cast her into a state of severe uncertainty, and she preferred to despair of her own self rather than doubt the great father figure Sigmund Freud, who represented, as did her family, the system of values upheld by society, especially at the time.   UNFORTUNATELY,

The last time the "best and brightest" got control of the country, they dragged it into a protracted, demoralizing war in Southeast Asia, from which the country has still not fully recovered. Yet Reich seems to believe that a new generation of Whiz Kids can do for the faltering American economy what Robert McNamara's generation failed to do for American diplomacy: to restore, through sheer brainpower, the world leadership briefly enjoyed by the United States after World War II and subsequently lost not, of course, through stupidity so much as through the very arrogance the "arrogance of power," as Senator William Fulbright used to call it to which the "best and brightest" are congenitally addicted. This arrogance should not be confused with the pride characteristic of aristocratic classes, which rests on the inheritance of an ancient lineage and on the obligation to defend its honor. Neither valor and chivalry nor the code of courtly, romantic love, with which these values are closely associated, has any place in the world view of the best and brightest. A meritocracy has no more use for chivalry and valor than a hereditary aristocracy has for brains. Although hereditary advantages play an important part in the attainment of professional or managerial status, the new class has to maintain the fiction that its power rests on intelligence alone. Hence it has little sense of ancestral gratitude or of an obligation to live up to responsibilities inherited from the past. It thinks of itself as a self-made elite owing its privileges exclusively to its own efforts. Even the concept of a republic of letters, which might be expected to appeal to elites with such a large stake in higher education, is almost entirely absent from their frame of reference.

There used to be a saying “In individuals, insanity is rare; but in groups, parties, nations and epochs, it is the rule.” But as the world became networked first through newspapers, then radio, television and then the Internet mass neurosis spread more and more rapidly until a generation into the internet the average neurosis level of young adults was the same as mental patients had been in their grandparents time. The popular consensus was that knowledge was available for all, but the trade-off had become that intellectual rigour was lost and all knowledge regardless of veracity become regarded as the same worth. What was more, in the West a concept came about that knowledge should be free. This rapidly eliminated the resources which would have allow talented individuals to generate intellectual property rather than be wage slaves. The anti-intellectual trend which stemmed from the origins of universal free education expanded and insulting terms were applied to intellectuals confabulating intelligence and knowledge with poor social skills and inadequate emotional development. While this was attractive to the masses who felt that everyone had a right to equal intelligence and that any tests purporting to show differences were by definition false this offset any benefits that broader access to knowledge might have brought deterring many of the more able from high levels of attainment in a purely intellectual sphere. Combined with a belief that internalization of knowledge was no longer necessary – that it was all there on the Internet reduced the possible impact substantially as ideas on an external network could never cross pollinate and form a network of concepts in the minds of those whose primary skill was to search rather than to link concepts already internalized.

Why do we trust men who have sought and attained high office by innumerable acts of vanity and self-will? When a work colleague makes a habit of insisting on his own competence and virtue, we may tolerate him, we may even admire his work, but his vanity is not an inducement to trust him. Why, then, do we trust the men who make careers of persuading us of their goodness and greatness, and who compete for our votes? Catherine Zuckert makes this point powerfully in an essay on Tom Sawyer. Tom, remember, is brave and clever and has a firm sense of the right thing to do, but he is animated mainly by a hunger for glory. He is, in short, the essence of an able politician. “People like Tom Sawyer serve others not for the sake of the others,” writes Zuckert. “They serve because they glory in receiving glory. . . . We should reward such people with the fame they so desire—if and when they perform real public services. But we should not trust them.”II I feel the force of that last sentence now: we go badly wrong when we trust them. Indeed much of the hand-wringing commentary about the loss of trust in government resulting from Vietnam and Watergate is simply, I now think, a failure to appreciate the simple truth that politicians should never have been trusted in the first place. They may be lauded when they’re right and venerated when they’re dead, but they should never be trusted.

In adopting these attitudes and practices, a parent will accomplish a large part of educating a child for responsibility. And yet, example alone is not enough. A sense of responsibility is attained by each child through his or her own efforts and experience. While the parents' example creates the favorable attitude and climate for learning, specific experiences consolidate the learning to make it part of the child's character. Therefore, it is important to give specific responsibilities to children matched to their different levels of maturity. In most homes children present problems, but parents find the solutions. If children are to mature, they must be given the opportunity to solve their own problems.

These educated parents subjected the poor five-year old girl to every possible torture. They beat her, flogged her, kicked her, not knowing why themselves, until her whole body was nothing but bruises; finally they attained the height of finesse: in the freezing cold, they locked her all night in the outhouse, because she wouldn't ask to get up and go in the middle of the night (as if a five-year-old child sleeping its sound angelic sleep could have learned to ask by that age)--for that they smeared her face with her excrement and made her eat the excrement, and it was her mother, her mother who made her! And this mother could sleep while her poor little child was moaning all night in that vile place! Can you understand that a small creature, who cannot even comprehend what is being done to her, in a vile place, in the dark and the cold, beats herself on her strained little chest with her tiny fist and weeps with her anguished, gentle, meek tears for 'dear God' to protect her--can you understand such nonsense, my friend and my brother, my godly and humble novice, can you understand why this nonsense is needed and created? Without it, they say, man could not even have lived on earth, for he would not have known good and evil. Who wants to know this damned good and evil at such a price? The whole world of knowledge is not worth the tears of that little child to 'dear God.' I'm not talking about the suffering of grown-ups, they ate the apple and to hell with them, let the devil take them all, but these little ones!

Where were you yesterday?" "Yesterday? Where was I-let me see...." "I thought you took a powder." "Me? How could that be?" "You mean, you wouldn't run out on me?" Run out on fragrant, sexual, high-minded Ramona? Never in a million years. Ramona had passed through the hell of profligacy and attained the seriousness of pleasure. For when will we civilized beings become really serious? said Kierkegaard. Only when we have known hell through and through. Without this, hedonism and frivolity will diffuse hell through all our days. Ramona, however, does not believe in any sin but the sin against the body, for her the true and only temple of the spirit. "But you did leave town yesterday," said Ramona. "How do you know-are you having me tailed by a private eye?" "Miss Schwartz saw you in Grand Central with a valise in your hand." "Who? Ramona said, "Perhaps some lovely woman scared you on the train, and you turned back to your Ramona." "Oh..." said Herzog. Her theme was her power to make him happy. Thinking of Ramona with her intoxicating eyes and robust breasts, her short but gentle legs, her Carmen airs, thievishly seductive, her skill in the sack (defeating invisible rivals), he felt she did not exaggerate. The facts supported her claim. "Well, were you running away?" she said. "Why should I? You're a marvelous woman, Ramona." "In that case you're being very odd, Moses." "Well, I suppose I am one of the odder beasts." "But I know better than to be proud and demanding.” “Life has taught me to be humble." Moses shut his eyes and raised his brows. Here we go. "Perhaps you feel a natural superiority because of your education." "Education! But I don't know anything..." "Your accomplishments. You're in Who's Who. I'm only a merchant-a petit-bourgeois type." "You don't really believe this. Ramona." "Then why do you keep aloof, and make me chase you? I realize you want to play the field. After great disappointments, I've done it myself, for ego-reinforcement." "A high-minded intellectual ninny, square ..." "Who?" "Myself, I mean." She went on. "But as one recovers self-confidence, one learns the simple strength of simple desires.” “Please, Ramona, Moses wanted to say-you're lovely, fragrant, sexual, good to touch-everything. Ramona paused, and Herzog said, "It's true-I have a lot to learn.” Excerpt From: Bellow, Saul. “Herzog.” iBooks. This material may be protected by copyright.

What is most characteristically human is not guaranteed to us by our species or by our culture but given only in potential. A spiritual master once expressed it this way: A person must work to become human. What is most distinctly human in us is something more than the role we play in society and more than the conditioning, whether for good or bad, of our culture. It is our essential Self, which is our point of contact with Infinite Spirit. This Spirit is not to be understood as a metaphysical assertion requiring belief, but as something we can experience for ourselves. What if you, as a human being, represent the final result of a process in which this Spirit has evolved better and better reflectors of itself? If the human being is the most evolved carrier of the Creative Spirit – possessing conscious love, will, and creativity – then our humanity is the degree to which this physical and spiritual vehicle, and particularly our nervous system, can reflect or manifest Spirit. That which is most sacred in us, that which is deeper than our individual personality, is our connection to this Spirit, this Creative Power. Whereas conventional religious belief has the tendency to anthropomorphize God/Spirit, this process consists of the human being becoming qualified by the attributes of God. It could be called the „sanctification“ of the human being. Our human nature is realized through the understanding and awareness that the essential human Self is a reflection of Spirit. To become truly human is to attain a tangible awareness of Spirit, to realize oneself as a reflection of Spirit, or God. The education of the Soul is the Great Work. The beginning of this Work consists of awakening a transcending awareness...

A Spinoza in poetry becomes a Machiavelli in philosophy. Mysticism is the scholastic of the heart, the dialectic of the feelings. So long as our scholastic education takes us back to antiquity and furthers the study of the Greek and Latin languages, we may congratulate ourselves that these studies, so necessary for the higher culture, will never disappear. If we set our gaze on antiquity and earnestly study it, in the desire to form ourselves thereon, we get the feeling as if it were only then that we really became men. The pedagogue, in trying to write and speak Latin, has a higher and grander idea of himself than would be permissible in ordinary life. If one has not read the newspapers for some months and then reads them all together, one sees, as one never saw before, how much time is wasted with this kind of literature. The classical is health; and the romantic, disease. When Nature begins to reveal her open secret to a man, he feels an irresistible longing for her worthiest interpreter, Art. For all other Arts we must make some allowance; but to Greek Art alone we are always debtors. The dignity of Art appears perhaps most conspicuously in Music; for in Music there is no material to be deducted. It is wholly form and intrinsic value, and it raises and ennobles all that it expresses. Art rests upon a kind of religious sense: it is deeply and ineradicably in earnest. Thus it is that Art so willingly goes hand in hand with Religion. Art is essentially noble; therefore the artist has nothing to fear from a low or common subject. Nay, by taking it up, he ennobles it; and so it is that we see the greatest artists boldly exercising their sovereign rights. Ignorant people raise questions which were answered by the wise thousands of years ago. To praise a man is to put oneself on his level. In science it is a service of the highest merit to seek out those fragmentary truths attained by the ancients, and to develop them further.

Excellence itself, aretē as the Greeks, virtus as the Romans would have called it, has always been assigned to the public realm where one could excel, could distinguish oneself from all others. Every activity performed in public can attain an excellence never matched in privacy; for excellence, by definition, the presence of others is always required, and this presence needs the formality of the public, constituted by one’s peers, it cannot be the casual, familiar presence of one’s equals or inferiors.40 Not even the social realm—though it made excellence anonymous, emphasized the progress of mankind rather than the achievements of men, and changed the content of the public realm beyond recognition—has been able altogether to annihilate the connection between public performance and excellence. While we have become excellent in the laboring we perform in public, our capacity for action and speech has lost much of its former quality since the rise of the social realm banished these into the sphere of the intimate and the private. This curious discrepancy has not escaped public notice, where it is usually blamed upon an assumed time lag between our technical capacities and our general humanistic development or between the physical sciences, which change and control nature, and the social sciences, which do not yet know how to change and control society. Quite apart from other fallacies of the argument which have been pointed out so frequently that we need not repeat them, this criticism concerns only a possible change in the psychology of human beings—their so-called behavior patterns—not a change of the world they move in. And this psychological interpretation, for which the absence or presence of a public realm is as irrelevant as any tangible, worldly reality, seems rather doubtful in view of the fact that no activity can become excellent if the world does not provide a proper space for its exercise. Neither education nor ingenuity nor talent can replace the constituent elements of the public realm, which make it the proper place for human excellence. 7

I can hardly believe that our nation’s policy is to seek peace by going to war. It seems that President Donald J. Trump has done everything in his power to divert our attention away from the fact that the FBI is investigating his association with Russia during his campaign for office. For several weeks now he has been sabre rattling and taking an extremely controversial stance, first with Syria and Afghanistan and now with North Korea. The rhetoric has been the same, accusing others for our failed policy and threatening to take autonomous military action to attain peace in our time. This gunboat diplomacy is wrong. There is no doubt that Secretaries Kelly, Mattis, and other retired military personnel in the Trump Administration are personally tough. However, most people who have served in the military are not eager to send our young men and women to fight, if it is not necessary. Despite what may have been said to the contrary, our military leaders, active or retired, are most often the ones most respectful of international law. Although the military is the tip of the spear for our country, and the forces of civilization, it should not be the first tool to be used. Bloodshed should only be considered as a last resort and definitely never used as the first option. As the leader of the free world, we should stand our ground but be prepared to seek peace through restraint. This is not the time to exercise false pride! Unfortunately the Trump administration informed four top State Department management officials that their services were no longer needed as part of an effort to "clean house." Patrick Kennedy, served for nine years as the “Undersecretary for Management,” “Assistant Secretaries for Administration and Consular Affairs” Joyce Anne Barr and Michele Bond, as well as “Ambassador” Gentry Smith, director of the Office for Foreign Missions. Most of the United States Ambassadors to foreign countries have also been dismissed, including the ones to South Korea and Japan. This leaves the United States without the means of exercising diplomacy rapidly, when needed. These positions are political appointments, and require the President’s nomination and the Senate’s confirmation. This has not happened! Moreover, diplomatically our country is severely handicapped at a time when tensions are as hot as any time since the Cold War. Without following expert advice or consent and the necessary input from the Unites States Congress, the decisions are all being made by a man who claims to know more than the generals do, yet he has only the military experience of a cadet at “New York Military Academy.” A private school he attended as a high school student, from 1959 to 1964. At that time, he received educational and medical deferments from the Vietnam War draft. Trump said that the school provided him with “more training than a lot of the guys that go into the military.” His counterpart the unhinged Kim Jong-un has played with what he considers his country’s military toys, since April 11th of 2012. To think that these are the two world leaders, protecting the planet from a nuclear holocaust….

Christianity has been the means of reducing more languages to writing than have all other factors combined. It has created more schools, more theories of education, and more systems than has any other one force. More than any other power in history it has impelled men to fight suffering, whether that suffering has come from disease, war or natural disasters. It has built thousands of hospitals, inspired the emergence of the nursing and medical professions, and furthered movement for public health and the relief and prevention of famine. Although explorations and conquests which were in part its outgrowth led to the enslavement of Africans for the plantations of the Americas, men and women whose consciences were awakened by Christianity and whose wills it nerved brought about the abolition of slavery (in England and America). Men and women similarly moved and sustained wrote into the laws of Spain and Portugal provisions to alleviate the ruthless exploitation of the Indians of the New World. Wars have often been waged in the name of Christianity. They have attained their most colossal dimensions through weapons and large–scale organization initiated in (nominal) Christendom. Yet from no other source have there come as many and as strong movements to eliminate or regulate war and to ease the suffering brought by war. From its first centuries, the Christian faith has caused many of its adherents to be uneasy about war. It has led minorities to refuse to have any part in it. It has impelled others to seek to limit war by defining what, in their judgment, from the Christian standpoint is a "just war." In the turbulent Middle Ages of Europe it gave rise to the Truce of God and the Peace of God. In a later era it was the main impulse in the formulation of international law. But for it, the League of Nations and the United Nations would not have been. By its name and symbol, the most extensive organization ever created for the relief of the suffering caused by war, the Red Cross, bears witness to its Christian origin. The list might go on indefinitely. It includes many another humanitarian projects and movements, ideals in government, the reform of prisons and the emergence of criminology, great art and architecture, and outstanding literature.

I tell you I am sometimes sick of my trade when I see how perpetually it means merely a war upon the ignorant and the desperate. But this new movement of ours is a very different affair. We deny the snobbish English assumption that the uneducated are the dangerous criminals. We remember the Roman Emperors. We remember the great poisoning princes of the Renaissance. We say that the dangerous criminal is the educated criminal. We say that the most dangerous criminal now is the entirely lawless modern philosopher. Compared to him, burglars and bigamists are essentially moral men; my heart goes out to them. They accept the essential ideal of man; they merely seek it wrongly. Thieves respect property. They merely wish the property to become their property that they may more perfectly respect it. But philosophers dislike property as property; they wish to destroy the very idea of personal possession. Bigamists respect marriage, or they would not go through the highly ceremonial and even ritualistic formality of bigamy. But philosophers despise marriage as marriage. Murderers respect human life; they merely wish to attain a greater fulness of human life in themselves by the sacrifice of what seems to them to be lesser lives. But philosophers hate life itself, their own as much as other people's.

Perhaps..." Resuming his rake's persona, investing every movement with languid grace, he shifted forward, closer. Held her gaze. "You could teach me what it is you need." He let his gaze drift from her eyes to her lips. "I've always been considered a fast learner, and if I'm willing to learn, to devote myself to the study of what you truly want..." Her lips parted slightly. He raised his gaze once more to her eyes, to the stormy blue. Read her interest, knew he had her undivided attention. Inwardly smiled. "If I swear I'll do all I can to meet your requirements, shouldn't you accept the...challenge, if you like, to take me as I am and reshape me to your need?" Holding her gaze, resisting the urge to lower his to her tempting lips, he raised a hand, touched the backs of his fingers to her cheek in a tantalizingly light caress. "You could, if you wished, take on the challenge of taming the ton's foremost rake, of making me your devoted slave...but you'd have to work at it, make the effort and take the time to educate me-arrogantly oblivious male that I am-all of which will be much easier, facilitated as it were, by us marrying. After all, nothing worthwhile is ever attained easily or quickly. If I'm willing to give you free rein to mold me to your liking, shouldn't you be willing to engage?" She was thinking, considering he could see it in her eyes. She was following his arguments, her mind following the path he wanted it to take. Shifting his fingers to lightly frame her chin, he held her face steady as if for a kiss. "And just think," he murmured, his eyes still locked with hers, his lips curving in a practiced smile, "of the cachet you'll be able to claim as the lady who captured me.

this I say,—we must never forget that all the education a man's head can receive, will not save his soul from hell, unless he knows the truths of the Bible. A man may have prodigious learning, and yet never be saved. He may be master of half the languages spoken round the globe. He may be acquainted with the highest and deepest things in heaven and earth. He may have read books till he is like a walking cyclopædia. He may be familiar with the stars of heaven,—the birds of the air,—the beasts of the earth, and the fishes of the sea. He may be able, like Solomon, to "speak of trees, from the cedar of Lebanon to the hyssop that grows on the wall, of beasts also, and fowls, and creeping things, and fishes." (1 King iv. 33.) He may be able to discourse of all the secrets of fire, air, earth, and water. And yet, if he dies ignorant of Bible truths, he dies a miserable man! Chemistry never silenced a guilty conscience. Mathematics never healed a broken heart. All the sciences in the world never smoothed down a dying pillow. No earthly philosophy ever supplied hope in death. No natural theology ever gave peace in the prospect of meeting a holy God. All these things are of the earth, earthy, and can never raise a man above the earth's level. They may enable a man to strut and fret his little season here below with a more dignified gait than his fellow-mortals, but they can never give him wings, and enable him to soar towards heaven. He that has the largest share of them, will find at length that without Bible knowledge he has got no lasting possession. Death will make an end of all his attainments, and after death they will do him no good at all. A man may be a very ignorant man, and yet be saved. He may be unable to read a word, or write a letter. He may know nothing of geography beyond the bounds of his own parish, and be utterly unable to say which is nearest to England, Paris or New York. He may know nothing of arithmetic, and not see any difference between a million and a thousand. He may know nothing of history, not even of his own land, and be quite ignorant whether his country owes most to Semiramis, Boadicea, or Queen Elizabeth. He may know nothing of the affairs of his own times, and be incapable of telling you whether the Chancellor of the Exchequer, or the Commander-in-Chief, or the Archbishop of Canterbury is managing the national finances. He may know nothing of science, and its discoveries,—and whether Julius Cæsar won his victories with gunpowder, or the apostles had a printing press, or the sun goes round the earth, may be matters about which he has not an idea. And yet if that very man has heard Bible truth with his ears, and believed it with his heart, he knows enough to save his soul. He will be found at last with Lazarus in Abraham's bosom, while his scientific fellow-creature, who has died unconverted, is lost for ever. There is much talk in these days about science and "useful knowledge." But after all a knowledge of the Bible is the one knowledge that is needful and eternally useful. A man may get to heaven without money, learning, health, or friends,—but without Bible knowledge he will never get there at all. A man may have the mightiest of minds, and a memory stored with all that mighty mind can grasp,—and yet, if he does not know the things of the Bible, he will make shipwreck of his soul for ever. Woe! woe! woe to the man who dies in ignorance of the Bible! This is the Book about which I am addressing the readers of these pages to-day. It is no light matter what you do with such a book. It concerns the life of your soul. I summon you,—I charge you to give an honest answer to my question. What are you doing with the Bible? Do you read it? HOW READEST THOU?

the scientific rulers will provide one kind of education for ordinary men and women, and another for those who are to become holders of scientific power. Ordinary men and women will be expected to be docile, industrious, punctual, thoughtless, and contented. Of these qualities, probably contentment will be considered the most important. In order to produce it, all the researches of psycho-analysis, behaviourism, and biochemistry will be brought into play…. All the boys and girls will learn from an early age to be what is called “co-operative”, i.e., to do exactly what everybody is doing. Initiative will be discouraged in these children, and insubordination, without being punished, will be scientifically trained out of them…. Except for the one matter of loyalty to the world State and to their own order, members of the governing class will be encouraged to be adventurous and full of initiative. It will be recognized that it is their business to improve scientific technique, and to keep the manual workers contented by means of continual new amusements…. In normal cases, children of sufficient heredity will be admitted to the governing class from the moment of conception. I start with this moment rather than birth since it is from this moment and not merely the moment of birth that the treatment of the two classes will be different. If, however, by the time the child reaches the age of three it is fairly clear that he does not attain the required standard, he will be degraded at that point. [T]here would be a very strong tendency for the governing classes to become hereditary, and that after a few generations not many children would be moved from either class into the other. This is especially likely to be the case if embryological methods of improving the breed are applied to the governing class, but not to the others. In this way the gulf between the two classes as regards native intelligence will become continually wider and wider…. Assuming that both kinds of breeding are scientifically carried out, there will come to be an increasing divergence between the two types, making them in the end almost different species. (pp. 181–188, emphasis added)

What exogenous causes are shifting the allocation of moral intuitions away from community, authority, and purity and toward fairness, autonomy, and rationality? One obvious force is geographic and social mobility. People are no longer confined to the small worlds of family, village, and tribe, in which conformity and solidarity are essential to daily life, and ostracism and exile are a form of social death. They can seek their fortunes in other circles, which expose them to alternative worldviews and lead them into a more ecumenical morality, which gravitates to the rights of individuals rather than chauvinistic veneration of the group. By the same token, open societies, where talent, ambition, or luck can dislodge people from the station in which they were born, are less likely to see an Authority Ranking as an inviolable law of nature, and more likely to see it as a historical artifact or a legacy of injustice. When diverse individuals mingle, engage in commerce, and find themselves on professional or social teams that cooperate to attain a superordinate goal, their intuitions of purity can be diluted. One example, mentioned in chapter 7, is the greater tolerance of homosexuality among people who personally know homosexuals. Haidt observes that when one zooms in on an electoral map of the United States, from the coarse division into red and blue states to a finer-grained division into red and blue counties, one finds that the blue counties, representing the regions that voted for the more liberal presidential candidate, cluster along the coasts and major waterways. Before the advent of jet airplanes and interstate highways, these were the places where people and their ideas most easily mixed. That early advantage installed them as hubs of transportation, commerce, media, research, and education, and they continue to be pluralistic—and liberal—zones today. Though American political liberalism is by no means the same as classical liberalism, the two overlap in their weighting of the moral spheres. The micro-geography of liberalism suggests that the moral trend away from community, authority, and purity is indeed an effect of mobility and cosmopolitanism.202

Page 25: …Maimonides was also an anti-Black racist. Towards the end of the [Guide to the Perplexed], in a crucial chapter (book III, chapter 51) he discusses how various sections of humanity can attain the supreme religious value, the true worship of God. Among those who are incapable of even approaching this are: "Some of the Turks [i.e., the Mongol race] and the nomads in the North, and the Blacks and the nomads in the South, and those who resemble them in our climates. And their nature is like the nature of mute animals, and according to my opinion they are not on the level of human beings, and their level among existing things is below that of a man and above that of a monkey, because they have the image and the resemblance of a man more than a monkey does." Now, what does one do with such a passage in a most important and necessary work of Judaism? Face the truth and its consequences? God forbid! Admit (as so many Christian scholars, for example, have done in similar circumstances) that a very important Jewish authority held also rabid anti-Black views, and by this admission make an attempt at self-education in real humanity? Perish the thought. I can almost imagine Jewish scholars in the USA consulting among themselves, ‘What is to be done?’ – for the book had to be translated, due to the decline in the knowledge of Hebrew among American Jews. Whether by consultation or by individual inspiration, a happy ‘solution’ was found: in the popular American translation of the Guide by one Friedlander, first published as far back as 1925 and since then reprinted in many editions, including several in paperback, the Hebrew word Kushim, which means Blacks, was simply transliterated and appears as ‘Kushites’, a word which means nothing to those who have no knowledge of Hebrew, or to whom an obliging rabbi will not give an oral explanation. During all these years, not a word has been said to point out the initial deception or the social facts underlying its continuation – and this throughout the excitement of Martin Luther King’s campaigns, which were supported by so many rabbis, not to mention other Jewish figures, some of whom must have been aware of the anti-Black racist attitude which forms part of their Jewish heritage. Surely one is driven to the hypothesis that quite a few of Martin Luther King’s rabbinical supporters were either anti-Black racists who supported him for tactical reasons of ‘Jewish interest’ (wishing to win Black support for American Jewry and for Israel’s policies) or were accomplished hypocrites, to the point of schizophrenia, capable of passing very rapidly from a hidden enjoyment of rabid racism to a proclaimed attachment to an anti-racist struggle – and back – and back again.

What are the great poetical names of the last hundred years or so? Coleridge, Wordsworth, Byron, Shelley, Landor, Keats, Tennyson, Browning, Arnold, Morris, Rossetti, Swinburne—we may stop there. Of these, all but Keats, Browning, Rossetti were University men, and of these three, Keats, who died young, cut off in his prime, was the only one not fairly well to do. It may seem a brutal thing to say, and it is a sad thing to say: but, as a matter of hard fact, the theory that poetical genius bloweth where it listeth, and equally in poor and rich, holds little truth. As a matter of hard fact, nine out of those twelve were University men: which means that somehow or other they procured the means to get the best education England can give. As a matter of hard fact, of the remaining three you know that Browning was well to do, and I challenge you that, if he had not been well to do, he would no more have attained to write Saul or The Ring and the Book than Ruskin would have attained to writing Modern Painters if his father had not dealt prosperously in business. Rossetti had a small private income; and, moreover, he painted. There remains but Keats; whom Atropos slew young, as she slew John Clare in a mad-house, and James Thomson by the laudanum he took to drug disappointment. These are dreadful facts, but let us face them. It is—however dishonouring to us as a nation—certain that, by some fault in our commonwealth, the poor poet has not in these days, nor has had for two hundred years, a dog’s chance. Believe me—and I have spent a great part of ten years in watching some three hundred and twenty elementary schools, we may prate of democracy, but actually, a poor child in England has little more hope than had the son of an Athenian slave to be emancipated into that intellectual freedom of which great writings are born.’ (cit. The Art of Writing, Sir Arthur Quiller-Couch) Nobody could put the point more plainly. ‘The poor poet has not in these days, nor has had for two hundred years, a dog’s chance . . . a poor child in England has little more hope than had the son of an Athenian slave to be emancipated into that intellectual freedom of which great writings are born.’ That is it. Intellectual freedom depends upon material things. Poetry depends upon intellectual freedom. And women have always been poor, not for two hundred years merely, but from the beginning of time. Women have had less intellectual freedom than the sons of Athenian slaves. Women, then, have not had a dog’s chance of writing poetry. That is why I have laid so much stress on money and a room of one’s own. However, thanks to the toils of those obscure women in the past, of whom I wish we knew more, thanks, curiously enough to two wars, the Crimean which let Florence Nightingale out of her drawing-room, and the European War which opened the doors to the average woman some sixty years later, these evils are in the way to be bettered. Otherwise you would not be here tonight, and your chance of earning five hundred pounds a year, precarious as I am afraid that it still is, would be minute in the extreme.