Emergency Services Quotes

Food security is not in the supermarket. It's not in the government. It's not at the emergency services division. True food security is the historical normalcy of packing it in during the abundant times, building that in-house larder, and resting easy knowing that our little ones are not dependent on next week's farmers' market or the electronic cashiers at the supermarket.

The most common emotional defense is avoidance (an ineffective coping skill for any stressor) as expressed through denial (e.g., "That wasn't really bad, I barely remember it").

May your heart open. May joy emerge. May love flow through you. May you heal and help others.

Outsourcing your autonomy to an attention economy conglomerate—as you do when you mindlessly sign up for whatever new hot service emerges from the Silicon Valley venture capitalist class—is the opposite of freedom, and will likely degrade your individuality.

They were presently on hold with Comcast customer service and might not emerge for hours, if indeed they survived the ordeal at all.

The holistic acupuncturist and the sea turtle rescuer may not be able to explain the feeling, 'We are serving the same thing,' but they are. Both are in service to an emerging story of the People that is the defining mythology of a new kind of civilization.

The idealized market was supposed to deliver ‘friction free’ exchanges, in which the desires of consumers would be met directly, without the need for intervention or mediation by regulatory agencies. Yet the drive to assess the performance of workers and to measure forms of labor which, by their nature, are resistant to quantification, has inevitably required additional layers of management and bureaucracy. What we have is not a direct comparison of workers’ performance or output, but a comparison between the audited representation of that performance and output. Inevitably, a short-circuiting occurs, and work becomes geared towards the generation and massaging of representations rather than to the official goals of the work itself. Indeed, an anthropological study of local government in Britain argues that ‘More effort goes into ensuring that a local authority’s services are represented correctly than goes into actually improving those services’. This reversal of priorities is one of the hallmarks of a system which can be characterized without hyperbole as ‘market Stalinism’. What late capitalism repeats from Stalinism is just this valuing of symbols of achievement over actual achievement. […] It would be a mistake to regard this market Stalinism as some deviation from the ‘true spirit’ of capitalism. On the contrary, it would be better to say that an essential dimension of Stalinism was inhibited by its association with a social project like socialism and can only emerge in a late capitalist culture in which images acquire an autonomous force. The way value is generated on the stock exchange depends of course less on what a company ‘really does’, and more on perceptions of, and beliefs about, its (future) performance. In capitalism, that is to say, all that is solid melts into PR, and late capitalism is defined at least as much by this ubiquitous tendency towards PR-production as it is by the imposition of market mechanisms.

I invoked you, bribing Fate to produce you. Were you conjuring me? I had no idea How I was becoming necessary, Or what emergency surgery Fate would make Of my casual self-service.

When he’d joined the Service he’d been in Psych Eval, which had involved evaluating operational strategies for psychological impact – on targets as well as agents – but had also meant carrying out individual assessments; who was stressed, who’d benefit from a change of routine, and who was a psychopath. Every organisation had a few, usually at management level, and it was handy to know who they were in case there was an emergency, or an office party.

By degrees, however, he fashioned for himself out of this tendency a philosophy that was actually serviceable to life. He gained strength through familiarity with the thought that the emergency exit stood always open, and became curious, too, to taste his suffering to the dregs. If it went too badly with him he could feel sometimes with a grim malicious pleasure: "I am curious to see all the same just how much a man can endure. If the limit of what is bearable is reached, I have only to open the door to escape.

John Frame’s ‘tri-perspectivalism’ helps me understand Willow. The Willow Creek style churches have a ‘kingly’ emphasis on leadership, strategic thinking, and wise administration. The danger there is that the mechanical obscures how organic and spontaneous church life can be. The Reformed churches have a ‘prophetic’ emphasis on preaching, teaching, and doctrine. The danger there is that we can have a naïve and unBiblical view that, if we just expound the Word faithfully, everything else in the church — leader development, community building, stewardship of resources, unified vision — will just happen by themselves. The emerging churches have a ‘priestly’ emphasis on community, liturgy and sacraments, service and justice. The danger there is to view ‘community’ as the magic bullet in the same way Reformed people view preaching.

He had visited his family the evening before, eaten dinner with Renee and Chris, his grandson, in the pretence that everything was ordinary, but in fact to service his end-game ruse. He was going over the mountains, he'd said, to hunt for quail in willow canyons, he had no particular canyons in mind, he intended to return on Thursday evening, though possibly, if the hunting was good, he would return on Friday or Saturday. The lie was open-ended so that his family wouldn't start worrying until he'd been dead for as long as a week - so none would miss or seek him where he rotted silently in the sage. Ben imagined how it might be otherwise, his cancer a pestilent force in their lives, or a pall descending over them like ice, just as they'd begun to emerge from the pall of Rachel's death. The last thing they needed was for Ben to tell hem of his terminal colon cancer.

We believe that only government has the capacity--not to mention the political and moral responsibility--to promote the general welfare. Father Kramer as quoted in Sweet Charity?

Whoever says girls can't work in emergency services has obviously never dialed 911 and talked to a female dispatcher.

In 2020, first responders were cheered, revered, heckled and jeered. The intensity of the year has brought about change and review of the policies and procedures surrounding first responders.

We're safe enough now,' he thought, 'we're snug and tight, like an air-raid shelter. We can hold out. It's just the food that worries me. Food and coal for the fire. We've enough for two or three days, not more. By that time...' No use thinking ahead as far as that. And they'd be giving directions on the wireless. People would be told what to do. And now, in the midst of many problems, he realised that it was dance music only coming over the air. Not Children's Hour, as it should have been. He glanced at the dial. Yes, they were on the Home Service all right. Dance records. He switched to the Light programme. He knew the reason. The usual programmes had been abandoned. This only happened at exceptional times. Elections, and such. He tried to remember if it had happened in the war... ("The Birds")

And why do we measure the progress of economies by gross domestic product? GDP is simply the total annual value of all goods and services transacted in a country. It rises not only when lives get better and economies progress but also when bad things happen to people or to the environment. Higher alcohol sales, more driving under the influence, more accidents, more emergency-room admissions, more injuries, more people in jail—GDP goes up. More illegal logging in the tropics, more deforestation and biodiversity loss, higher timber sales—again, GDP goes up. We know better, but we still worship high annual GDP growth rate, regardless of where it comes from.

Taxes are what we pay for civilized society, for modernity, and for prosperity. The wealthy pay more because they have benefitted more. Taxes, well laid and well spent, insure domestic tranquility, provide for the common defense, and promote the general welfare. Taxes protect property and the environment; taxes make business possible. Taxes pay for roads and schools and bridges and police and teachers. Taxes pay for doctors and nursing homes and medicine. During an emergency, like an earthquake or a hurricane, taxes pay for rescue workers, shelters, and services. For people whose lives are devastated by other kinds of disaster, like the disaster of poverty, taxes pay, even, for food.

When it first emerged, Twitter was widely derided as a frivolous distraction that was mostly good for telling your friends what you had for breakfast. Now it is being used to organize and share news about the Iranian political protests, to provide customer support for large corporations, to share interesting news items, and a thousand other applications that did not occur to the founders when they dreamed up the service in 2006. This is not just a case of cultural exaptation: people finding a new use for a tool designed to do something else. In Twitter's case, the users have been redesigning the tool itself. The convention of replying to another user with the @ symbol was spontaneously invented by the Twitter user base. Early Twitter users ported over a convention from the IRC messaging platform and began grouping a topic or event by the "hash-tag" as in "#30Rock" or "inauguration." The ability to search a live stream of tweets - which is likely to prove crucial to Twitter's ultimate business model, thanks to its advertising potential - was developed by another start-up altogether. Thanks to these innovations, following a live feed of tweets about an event - political debates or Lost episodes - has become a central part of the Twitter experience. But for the first year of Twitter's existence, that mode of interaction would have been technically impossible using Twitter. It's like inventing a toaster oven and then looking around a year later and discovering that all your customers have, on their own, figured out a way to turn it into a microwave.

Now, this is my little public service announcement: If you get invited to something, it's incumbent upon you to RSVP as soon as possible. A quick “no” is better than a long “maybe.” People go to a lot of trouble to plan a party, and it's a big deal to open up your home. What's more, it's essential to show up if you say you will. I have a busy life, but I still don't cancel unless it's a superduper emergency – I'm talking hospital-visit, in-the-newspapers-the-next-day emergency. Being tired just isn't a good enough excuse. C'mon! Make an effort! One trick I use to determine whether or not to say yes to an invite is: Would I want to go right then and there? If the party were that second, would I get dressed and rush out of the house to go to the party? If the answer is yes, I probably do want to go, but if the answer is no, I don't accept the invitation.

There has now emerged a global call for restoration of deforested lands, given the growing recognition that forests provide a disproportionate amount of the services—drinking and irrigation water, climate change mitigation, stormwater management, and recreation—that allow humanity to survive in the long term.

Reducing social services and replacing them with punitive social control mechanisms works less well and is more expensive. The cost of housing people and providing then with mental health services is actually lower than cycling them through emergency rooms, homeless shelters, and jails, as numerous studies have shown.

The old pattern of silencing served old-time religion, and old-time religion is in the service of old-time politics of domination and old-time economics of privilege. Strict constructionism and originalism are always in the service of old-time religion, old-time economics, and old-time politics. The breaking of that silence for women and for many others depends on Re-imagining, More Light, and Still Speaking. It turns out that these emergent new readings place everything “old time” in jeopardy.

At the point where he, today's Ivan Ilyich, began to emerge, all the pleasures that had seemed so real melted away now before his eyes and turned into something trivial and often disgusting. And the further he was from childhood, the nearer he got to the present day, the more trivial and dubious his pleasures appeared. It started with law school. That had retained a little something that was really good: there was fun, there was friendship, there was hope. But in the last years the good times had become more exceptional. Then, at the beginning of his service with the governor, some good times came again: memories of making love to a woman. Then it became all confused, and the good times were not so many. After that there were fewer still; the further he went the fewer there were. Marriage. . .an accident and such a disappointment, and his wife's bad breath, and all that sensuality and hypocrisy! And the deadlines of his working life, and those money worries, going on for a year, two years, ten, twenty - always the same old story. And the longer it went on the deadlier it became. 'It's as if I had been going downhill when I thought I was going uphill. That's how it was. In society's opinion I was heading uphill, but in equal measure life was slipping away from me...And now it's all over. Nothing left but to die!

What paralyzes life is lack of faith and lack of courage. The difficulty lies not in solving problems but in expressing them correctly; and we can now see that it is biologically undeniable that unless we harness passion to the service of spirit there can be no progress. Sooner or later, then, and in spite of all our incredulity, the world will take this step— because the greater truth always prevails and the greater good emerges in the end. The day will come when, after mastering the ether, the winds, the tides, gravity, we shall master the energies of love, for God. And then, for the second time in the history of the world, man will have made fire his servant.

It is important to understand that the stigma around mental health creates barriers for those who most need mental health services.

How has the United States survived its terrible past and emerged smelling so sweet? Not by owning up to it, not by making reparations, not by apologizing to black Americans or native Americans, and certainly not by changing its ways (it exports its cruelties now). Like most other countries, the United States has rewritten its history. But what sets the United States apart from other countries, and puts it ahead in the race, is that it has enlisted the services of the most powerful, most successful publicity firm in the world: Hollywood.

I consider myself a “social ecologist,” concerned with man’s man-made environment the way the natural ecologist studies the biological environment.....the discipline itself boasts an old and distinguished lineage. Its greatest document is Alexis de Tocqueville’s Democracy in America. But no one is as close to me in temperament, concepts, and approach as the mid-Victorian Englishman Walter Bagehot. Living (as I have) in an age of great social change, Bagehot first saw the emergence of new institutions: civil service and cabinet government, as cores of a functioning democracy, and banking as the center of a functioning economy. A hundred years after Bagehot, I was first to identify management as the new social institution of the emerging society of organizations and, a little later, to spot the emergence of knowledge as the new central resource, and knowledge workers as the new ruling class of a society that is not only “postindustrial” but postsocialist and, increasingly, post-capitalist. As it had been for Bagehot, for me too the tension between the need for continuity and the need for innovation and change was central to society and civilization.

Trust does not emerge simply because a seller makes a rational case why the customer should buy a product or service, or because an executive promises change. Trust is not a checklist. Fulfilling all your responsibilities does not create trust. Trust is a feeling, not a rational experience. We trust some people and companies even when things go wrong, and we don’t trust others even though everything might have gone exactly as it should have. A completed checklist does not guarantee trust. Trust begins to emerge when we have a sense that another person or organization is driven by things other than their own self-gain. With trust comes a sense of value—real value, not just value equated with money. Value, by definition, is the transference of trust. You can’t convince someone you have value, just as you can’t convince someone to trust you. You have to earn trust by communicating and demonstrating that you share the same values and beliefs. You have to talk about your WHY and prove it with WHAT you do.

It is in the sphere of the media that we most clearly see the event short-circuited by its immediate image-feedback. Information, news coverage, is always already there. When there are catastrophes, the reporters and photojournalists are there before the emergency services. If they could be, they would be there before the catastrophe, the best thing being to invent or cause the event so as to be first with the news.

There is a lot of money in Africa. There’s a lot of value being created by the people of Africa, from Egypt to Ghana to Zambia and everywhere in between. Ideas are flowing from African minds, innovations are emerging from African intellect, African businesses are providing solutions and valuable products and services. We are seeing it now and we will see it even more as the century progresses. As an investor, I’m putting big bets on Africa.

...the story of liberty and its future is not only about the raw assertion of rights but also about grace, aesthetics, beauty, complexity, service to others, community, the gradual emergence of cultural norms, and the spontaneous development of extended orders of commercial and private relationships. Freedom is what gives life to the human imagination and enables the working out of love as it extends from our most benevolent and highest longings.

It seemed as if the people of our nation had decided - or, as if it had been decided on behalf of the people of our nation - that the only way to counter the political narrative of 'dynasty' was to spin the opposite narrative if 'bachelorhood'. A man free of a visible woman would be free of visible progeny who would lay claim to his legacy. Maybe it was meant to signal that, having no heirs, these men would have no impulse to be corrupt, to amass wealth, to build dynasties. Maybe it meant that not having any domestic responsibilities, these men would devote all their time to the service of society. These bachelor politicians emerged in every tiny village and every tiny ward-councillor election - flaunting the absence of a family.

THERE ARE HUGE DIFFERENCES in living standards around the world. Even the poorest citizens of the United States have incomes and access to health care, education, public services, and economic and social opportunities that are far superior to those available to the vast mass of people living in sub-Saharan Africa, South Asia, and Central America. The contrast of South and North Korea, the two Nogaleses, and the United States and Mexico reminds us that these are relatively recent phenomena. Five hundred years ago, Mexico, home to the Aztec state, was certainly richer than the polities to the north, and the United States did not pull ahead of Mexico until the nineteenth century. The gap between the two Nogaleses is even more recent. South and North Korea were economically, as well as socially and culturally, indistinguishable before the country was divided at the 38th parallel after the Second World War. Similarly, most of the huge economic differences we observe around us today emerged over the last two hundred years. Did

But there is a more catholic understanding of the term apostolic: it means missional. The apostles were those called together to learn (as disciples) so they could be sent out on a mission (which is what both the Greek root for apostle and the Latin root for mission mean). From this vantage point, disciples are apostles-in-training; Christian discipleship (or spiritual formation ) is training for apostleship, training for mission. From this understanding we place less emphasis on whose lineage, rites, doctrines, structures, and terminology are right and more emphasis on whose actions, service, outreach, kindness, and effectiveness are good.

Under the notion that unregulated market-driven values and relations should shape every domain of human life, the business model of governance has eviscerated any viable notion of social responsibility while furthering the criminalization of social problems and cutbacks in basic social services, especially for young people, the elderly, people of color, and the impoverished.36 At this historical juncture there is a merging of violence and governance along with the systemic disinvestment in and breakdown of institutions and public spheres that have provided the minimal conditions for democracy. This becomes obvious in the emergence of a surveillance state in which social media not only become new platforms for the invasion of privacy but further legitimate a culture in which monitoring functions are viewed as both necessary and benign. Meanwhile, the state-sponsored society of hyper-fear increasingly regards each and every person as a potential terrorist suspect.

The virus doesn’t herald the end of the world, or of the United States, or even of the commonwealth of Massachusetts. In the coming days, conditions will continue to deteriorate. Emergency services and other public safety nets will be stretched to their breaking points, exacerbated by the wily antagonists of fear, panic, misinformation; a myopic, sluggish federal bureaucracy further hamstrung by a president unwilling and woefully unequipped to make the rational, science-based decisions necessary; and exacerbated, of course, by plain old individual everyday evil. But there will be many heroes, too, including ones who don’t view themselves as such.

Another key feature? Thanks to the commitment and common sense of Dr. Randy Dupont, clinical director of emergency psychiatric services at the University of Tennessee Medical Center and a founding member of the Memphis CIT, if the cops brought someone to the center for an assessment, they were not turned away with some bureaucratic excuse.

I want to make it clear that I am not implying here that all housing issues can be solved through market solutions. Many cases of homelessness, for instance, particularly in affluent cities, stem from social welfare policies and require and immediate government action. It is important from the beginning to clearly separate emergency social welfare from housing policy. Too often, housing policy is conceived as an extension of social welfare applied to the middle class. In every large city, a small number of households - some may be one-person households - are unable to pay for their housing. They end up in the streets. These households may be permanently or temporarily disabled - physically or mentally - or may have experienced bad luck that results in long unemployment periods. It is certainly the duty of the government to provide a shelter for them as an emergency service. Once in an emergency shelter, social workers can identify those who are likely to be permanently unable to earn an income and then direct them toward a social housing shelter, where specialized staff will follow up on their case. Other homeless households may need only temporary help to find a job and a house they can afford before they rejoin the city's active population. The provision of homeless shelters is not part of housing policy, as it has little to do with supply and demand.

In this world, this life, "flow" [the times when our work or play so absorbs and attunes our energies that we lose track of time] comes to an end. The canvas is dry, the fugue is complete, the band plays the tag one more time and then resolves on the final chord. And, too, the book is finished, the service is over, the lights go up in the darkened theater and we emerge blinking into the bright lights of the "real world." But what if the timeless, creative world we had glimpsed is really the real world -- and it is precisely its reality that gave it such power to captivate us for a while? What if our ultimate destiny is that moment of enjoyment and engagement we glimpse in the artist's studio?

We are told that we are sinning (by emitting CO2), that we have original sin (human greed), which has banished us from Eden (the pre-industrial world), for which we must confess (by condemning irresponsible consumerism), atone (by paying carbon taxes), repent (insisting that politicians pay lip service to climate-change alarm), and seek salvation (sustainability). The wealthy can buy indulgences (carbon offsets) so as to keep flying their private jets, but none must depart from faith (in carbon dioxide) as set out in scripture (the reports of the Intergovernmental Panel on Climate Change). It is the duty of all to condemn heretics (the ‘deniers’), venerate saints (Al Gore), heed the prophets (of the IPCC). If we do not, then surely Judgement Day will find us out (with irreversible tipping points), when we will feel the fires of hell (future heatwaves) and experience divine wrath (worsening storms). Fortunately, God has sent us a sign of the sacrifice we must make – I have sometimes been struck by the way a wind farm looks like Golgotha.

I know you,” he added, helping to arrange the blanket over my shoulders. “You won’t drop the subject until I agree to check on your cousin, so I’ll do it. But only under one condition.” “John,” I said, whirling around to clutch his arm again. “Don’t get too excited,” he warned. “You haven’t heard the condition.” “Oh,” I said, eagerly. “Whatever it is, I’ll do it. Thank you. Alex has never had a very good life-his mother ran away when he was a baby, and his dad spent most of his life in jail…But, John, what is all this?” I swept my free hand out to indicate the people remaining on the dock, waiting for the boat John had said was arriving soon. I’d noticed some of them had blankets like the one he’d wrapped around me. “A new customer service initiative?” John looked surprised at my change of topic…then uncomfortable. He stooped to reach for the driftwood Typhon had dashed up to drop at his feet. “I don’t know what you mean,” he said, stiffly. “You’re giving blankets away to keep them warm while they wait. When did this start happening?” “You mentioned some things when you were here the last time….” He avoided meeting my gaze by tossing the stick for his dog. “They stayed with me.” My eyes widened. “Things I said?” “About how I should treat the people who end up here.” He paused at the approach of a wave-though it was yards off-and made quite a production of moving me, and my delicate slippers, out of its path. “So I decided to make a few changes.” It felt as if one of the kind of flowers I liked-a wild daisy, perhaps-had suddenly blossomed inside my heart. “Oh, John,” I said, and rose onto my toes to kiss his cheek. He looked more than a little surprised by the kiss. I thought I might actually have seen some color come into his cheeks. “What was that for?” he asked. “Henry said nothing was the same after I left. I assumed he meant everything was much worse. I couldn’t imagine it was the opposite, that things were better.” John’s discomfort at having been caught doing something kind-instead of reckless or violet-was sweet. “Henry talks too much,” he muttered. “But I’m glad you like it. Not that it hasn’t been a lot of added work. I’ll admit it’s cut down on the complaints, though, and even the fighting amongst our rowdier passengers. So you were right. Your suggestions helped.” I beamed up at him. Keeper of the dead. That’s how Mr. Smith, the cemetery sexton, had referred to John once, and that’s what he was. Although the title “protector of the dead” seemed more applicable. It was totally silly how much hope I was filled with by the fact that he’d remembered something I’d said so long ago-like maybe this whole consort thing might work out after all. I gasped a moment later when there was a sudden rush of white feathers, and the bird he’d given me emerged from the grizzly gray fog seeming to engulf the whole beach, plopping down onto the sand beside us with a disgruntled little humph. “Oh, Hope,” I said, dashing tears of laughter from my eyes. Apparently I had only to feel the emotion, and she showed up. “I’m sorry. I didn’t mean to leave you behind. It was his fault, you know.” I pointed at John. The bird ignored us both, poking around in the flotsam washed ashore by the waves, looking, as always, for something to eat. “Her name is Hope?” John asked, the corners of his mouth beginning to tug upwards. “No.” I bristled, thinking he was making fun of me. Then I realized I’d been caught. “Well, all right…so what if it is? I’m not going to name her after some depressing aspect of the Underworld like you do all your pets. I looked up the name Alastor. That was the name of one of the death horses that drew Hades’s chariot. And Typhon?” I glanced at the dog, cavorting in and out of the waves, seemingly oblivious of the cold. “I can only imagine, but I’m sure it means something equally unpleasant.

Innovation management is about more than just planning new products, services, brand extensions, technological inventions, or novelties. It’s about imagining, organizing, mobilizing, and competing in new ways. To do that with any degree of success, organizations should heed the words of American countercultural poet Tuli Kupferberg: “When patterns are broken, new worlds emerge.

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

Although these actors and their views were part of the strategic landscape, our strategic planning still seldom factored them into the equation. Third, at an operational, even tactical level, the battlefield was now global. An enemy group could plot and plan on one side of the planet and execute on the other side in days, if not hours. In cyberspace, impact could be measured in seconds. If these emerging and converging factors were changing the nature of warfare, then what was the role of intelligence? How would we identify and discern these micro-actors with macro-impact bouncing around a global battlefield, burrowing into the human terrain and employing deception and denial tactics? Intelligence seemed to be getting harder even as it was becoming more important.

One on February 5, 2002, on our way back from a speech that he gave in Pittsburgh about early warning systems for bioterror attacks, he asked me, “Tony, what keeps you awake at night?” “It’s not so much the possibility of another deliberate bioterror attack, Mr. President,” I said, “but more the possibility of a naturally occurring disaster such as a brand-new emerging respiratory virus that has pandemic potential.

Yes, I thought it was wonderful,” he lied and looked away; the sight of her transfigured face was at once an accusation and an ironical reminder of his own separateness. He was as miserably isolated now as he had been when the service began ― more isolated by reason of his unreplenished emptiness, his dead satiety. Separate and unatoned, while the others were being fused into the Greater Being; alone even in Morgana’s embrace ― much more alone, indeed, more hopelessly himself than he had ever been in his life before. He had emerged from that crimson twilight into the common electric glare with a self-consciousness intensified to the pitch of agony. He was utterly miserable, and perhaps (her shining eyes accused him), perhaps it was his own fault. “Quite wonderful,” he repeated; but the only thing he could think of was Morgana’s eyebrow.

Humans have two types of abilities – physical and cognitive. In the past, machines competed with humans mainly in raw physical abilities, while humans retained an immense edge over machines in cognition. Hence as manual jobs in agriculture and industry were automated, new service jobs emerged that required the kind of cognitive skills only humans possessed: learning, analysing, communicating and above all understanding human emotions.

Humans have two types of abilities—physical and cognitive. In the past, machines competed with humans mainly in raw physical abilities, while humans retained an immense edge over machines in cognition. Therefore, as manual jobs in agriculture and industry were automated, new service jobs emerged that required the kind of cognitive skills only humans possessed: learning, analyzing, communicating, and above all understanding human emotions.

What paralyzes life is lack of faith and lack of courage. The difficulty lies not in solving problems but in expressing them correctly; and we can now see that it is biologically undeniable that unless we harness passion to the service of spirit there can be no progress. Sooner or later, then, and in spite of all our incredulity, the world will take this step— because the greater truth always prevails and the greater good emerges in the end.

But the general trends of the products and services in 30 years are currently visible. Their basic forms are rooted in directions generated by emerging technologies now on their way to ubiquity. This wide, fast-moving system of technology bends the culture subtly, but steadily, so it amplifies the following forces: Becoming, Cognifying, Flowing, Screening, Accessing, Sharing, Filtering, Remixing, Interacting, Tracking, Questioning, and then Beginning.

The person is both a self and a body, and from the beginning there is the confusion about where "he" really "is"-in the symbolic inner self or in the physical body. Each phenomenological realm is different. The inner self represents the freedom of thought, imagination, and the infinite reach of symbolism. the body represents determinism and boundness. The child gradually learns that his freedom as a unique being is dragged back by the body and its appendages which dictate "what" he is. For this reason sexuality is as much a problem for the adult as for the child: the physical solution to the problem of who we are and why we have emerged on this planet is no help-in fact, it is a terrible threat. It doesn't tell the person what he is deep down inside, what kind of distinctive gift he is to work upon the world. This is why it is so difficult to have sex without guilt: guilt is there because the body casts a shadow on the person's inner freedom, his "real self" that-through the act of sex-is being forced into a standardized, mechanical, biological role. Even worse, the inner self is not even being called into consideration at all; the body takes over completely for the total person, and this kind of guilt makes the inner self shrink and threaten to disappear. This is why a woman asks for assurance that the man wants "me" and "not only my body"; she is painfully conscious that her own distinctive inner personality can be dispensed with in the sexual act. If it is dispensed with, it doesn't count. The fact is that the man usually does want only the body, and the woman's total personality is reduced to a mere animal role. The existential paradox vanishes, and one has no distinctive humanity to protest. One creative way of coping with this is, of course, to allow it to happen and to go with it: what the psychoanalysts call "regression in the service of the ego." The person becomes, for a time, merely his physical self and so absolves the painfulness of the existential paradox and the guilt that goes with sex. Love is one great key to this kind of sexuality because it allows the collapse of the individual into the animal dimension without fear and guilt, but instead with trust and assurance that his distinctive inner freedom will not be negated by an animal surrender.

One part of my life was given over to the service of destruction; it belonged to hate, to enmity, to killing. But life remained in me. And that in itself is enough, of itself almost a purpose and a way. I will work in myself and be ready; I will bestir my hands and my thoughts. I will not take myself very seriously, nor push on when sometimes I should like to be still. There are many things to be built and almost everything to repair; it is enough that I work to dig out again what was buried during the years of shells and machine guns. Not every one need be a pioneer; there is employment for feebler hands, lesser powers. It is there I mean to look for my place. Then the dead will be silenced and the past not pursue me any more; it will assist me instead. How simple it is—but how long it has taken to arrive there! And I might still be wandering in the wilderness, have fallen victim to the wire snares and the detonators, had Ludwig’s death not gone up before us like a rocket, lighting to us the way. We despaired when we saw how that great stream of feeling common to us all—that will to a new life shorn of follies, a life recaptured on the confines of death—did not sweep away before it all survived half-truth and self-interest, so to make a new course for itself, but instead of that merely trickled away in the marshes of forgetfulness, was lost among the bogs of fine phrases, and dribbled away along the ditches of social activities, of cares and occupations. But to-day I know that all life is perhaps only a getting ready, a ferment in the individual, in many cells, in many channels, each for himself; and if the cells and channels of a tree but take up and carry farther the onward urging sap, there will emerge at the last rustling and sunlit branches—crowns of leaves and freedom. I will begin. It will not be that consummation of which we dreamed in our youth and that we expected after the years out there. It will be a road like other roads, with stones and good stretches, with places torn up, with villages and fields—a road of toil. And I shall be alone. Perhaps sometimes I shall find some one to go with me a stage of the journey—but for all of it, probably no one. And I may often have to hump my pack still, when my shoulders are already weary; often hesitate at the crossways and boundaries; often have to leave something behind me, often stumble and fall. But I will get up again and not just lie there; I will go on and not look back. —Perhaps I shall never be really happy again; perhaps the war has destroyed that, and no doubt I shall always be a little inattentive and nowhere quite at home—but I shall probably never be wholly unhappy either—for something will always be there to sustain me, be it merely my own hands, or a tree, or the breathing earth. The

Reading his autobiography many years later, I was astonished to find that Edward since boyhood had—not unlike Isaiah Berlin—often felt himself ungainly and ill-favored and awkward in bearing. He had always seemed to me quite the reverse: a touch dandyish perhaps but—as the saying goes—perfectly secure in his masculinity. On one occasion, after lunch in Georgetown, he took me with him to a renowned local tobacconist and asked to do something I had never witnessed before: 'try on' a pipe. In case you ever wish to do this, here is the form: a solemn assistant produces a plastic envelope and fits it over the amber or ivory mouthpiece. You then clamp your teeth down to feel if the 'fit' and weight are easy to your jaw. If not, then repeat with various stems until your browsing is complete. In those days I could have inhaled ten cigarettes and drunk three Tanqueray martinis in the time spent on such flaneur flippancy, but I admired the commitment to smoking nonetheless. Taking coffee with him once in a shopping mall in Stanford, I saw him suddenly register something over my shoulder. It was a ladies' dress shop. He excused himself and dashed in, to emerge soon after with some fashionable and costly looking bags. 'Mariam,' he said as if by way of explanation, 'has never worn anything that I have not bought for her.' On another occasion in Manhattan, after acting as a magnificent, encyclopedic guide around the gorgeous Andalusia (Al-Andalus) exhibition at the Museum of Modern Art, he was giving lunch to Carol and to me when she noticed that her purse had been lost or stolen. At once, he was at her service, not only suggesting shops in the vicinity where a replacement might be found, but also offering to be her guide and advisor until she had selected a suitable new sac à main. I could no more have proposed myself for such an expedition than suggested myself as a cosmonaut, so what this says about my own heterosexual confidence I leave to others.

Ultimately the main idea that lies behind happiness repertoires and techniques is that happier people are not only more productive and efficient workers but, most importantly, better citizens. In twenty-first-century capitalism, a powerful happiness industry has indeed emerged and expanded with the simply but alluring promise that by transforming into happier selves through the vast myriad of happiness products and services available, individuals will increase their value as social, political and economic subjects.

Blockchains for all What are these enthusiasts on about? The ‘blockchain’ technology behind bitcoin could prove to be an ingredient of an entire new world of technology, as big as the internet itself, a wave of innovation that drives the middleman out of much commerce and leaves us much more free to exchange goods and services with people all over the world without going through corporate intermediaries. It could radically decentralise society itself, getting rid of the need for banks, governments, even companies and politicians. Take

Many people are bothered about the number of privately owned guns in the United States, but what about publicly owned ones? In recent years the United States government (not the military) has purchased 1.6 billion rounds of ammunition, enough to shoot the entire population five times over. The Social Security Administration ordered 174,000 rounds of hollow-point bullets. The Internal Revenue Service, the Department of Education, the Bureau of Land Management, even the National Oceanographic and Atmospheric Administration, all have guns.

He was putting on his old clothes, and as he pulled the shirt over his head he saw the doctor stuff the blue and yellow "sleeping clothes" into the "trash" bin. Shevek puased, the collar still over his nose. He emerged fully, knelt, and opened the bin. It was empty. "The clothes are burned?" Oh, those are cheap pajamas, service issue- wear 'em and throw 'em away, it costs less than cleaning." "It costs less," Shevek repeated meditatively. He sad the words the way a paleontontologist looks at a fossil, the fossil that date a whole stratum.

The secret of the Lord is with them that fear him; [80] the secret, the mystery of the right use of fear. Dost thou not mean this when thou sayest, we shall understand the fear of the Lord? [81] Have it, and have benefit by it; have it, and stand under it; be directed by it, and not be dejected with it. And dost thou not propose that church for our example when thou sayest, the church of Judea walked in the fear of God; [82] they had it, but did not sit down lazily, nor fall down weakly, nor sink under it. There is a fear which weakens men in the service of God.

The suspicion that something is structurally wrong with the vision of homo faber is common to a growing minority in capitalist, communist, and "underdeveloped" countries alike. This suspicion is the shared characteristic of a new elite. To it belong people of all classes, incomes, faiths, and civilizations. They have become wary of the myths of the majority: of scientific utopias, of ideological diabolism, and of the expectation of the distribution of goods and services with some degree of equality. They share with the majority the awareness that most new policies adopted by broad consensus consistently lead to results which are glaringly opposed to their stated aims. Yet whereas the Promethean majority of would-be spacemen still evades the structural issue, the emergent minority is critical of the scientific deus ex machina, the ideological panacea, and the hunt for devils and witches. This minority begins to formulate its suspicion that our constant deceptions tie us to contemporary institutions as the chains bound Prometheus to his rock. Hopeful trust and classical irony must conspire to expose the Promethean fallacy.

Some of us enter deconstruction willingly. We sat through too many church services that made us queazy with songs-with-words-we-stopped-feeling-good-about-singing, predictable messages, certainty, and focus on belief instead of practice. Something stirred within us, and we started asking the questions swirling around in our head. Others of us were pushed into deconstruction by wounding church experiences. We saw one too many inconsistencies, abuses of power, or crazy-stuff-that-only-insiders-sometimes-see that pushed us over the edge and called everything into question.

Clinicians like Anna Hutchinson and Melissa Midgen have posited that ‘there are multiple, interweaving factors bearing down on girls and young women’ that help explain why so many are experiencing gender-related distress. They say they have witnessed a ‘toxic collision of factors: a world telling these children they are “wrong”; they are not doing girlhood (or boyhood) correctly’, girls struggling with their emerging sexuality, and girls who ‘struggle in puberty because it is uncomfortable, weird and unpredictable (particularly heightened if they happen to be on the autistic spectrum)’.

Security is a big and serious deal, but it’s also largely a solved problem. That’s why the average person is quite willing to do their banking online and why nobody is afraid of entering their credit card number on Amazon. At 37signals, we’ve devised a simple security checklist all employees must follow: 1. All computers must use hard drive encryption, like the built-in FileVault feature in Apple’s OS X operating system. This ensures that a lost laptop is merely an inconvenience and an insurance claim, not a company-wide emergency and a scramble to change passwords and worry about what documents might be leaked. 2. Disable automatic login, require a password when waking from sleep, and set the computer to automatically lock after ten inactive minutes. 3. Turn on encryption for all sites you visit, especially critical services like Gmail. These days all sites use something called HTTPS or SSL. Look for the little lock icon in front of the Internet address. (We forced all 37signals products onto SSL a few years back to help with this.) 4. Make sure all smartphones and tablets use lock codes and can be wiped remotely. On the iPhone, you can do this through the “Find iPhone” application. This rule is easily forgotten as we tend to think of these tools as something for the home, but inevitably you’ll check your work email or log into Basecamp using your tablet. A smartphone or tablet needs to be treated with as much respect as your laptop. 5. Use a unique, generated, long-form password for each site you visit, kept by password-managing software, such as 1Password.§ We’re sorry to say, “secretmonkey” is not going to fool anyone. And even if you manage to remember UM6vDjwidQE9C28Z, it’s no good if it’s used on every site and one of them is hacked. (It happens all the time!) 6. Turn on two-factor authentication when using Gmail, so you can’t log in without having access to your cell phone for a login code (this means that someone who gets hold of your login and password also needs to get hold of your phone to login). And keep in mind: if your email security fails, all other online services will fail too, since an intruder can use the “password reset” from any other site to have a new password sent to the email account they now have access to. Creating security protocols and algorithms is the computer equivalent of rocket science, but taking advantage of them isn’t. Take the time to learn the basics and they’ll cease being scary voodoo that you can’t trust. These days, security for your devices is just simple good sense, like putting on your seat belt.

Part of this rise of individualism is evident in the mistrust about the social support of vulnerable social groups, such as lone parents, and elderly, or unemployed, people, and in the suggestion that a 'nanny state' was emerging because 'too many' people were dependant on state benefits. (This is in context of a world economy that is creating mass unemployment, where support for the family has consistently been undermined, where elderly people have had services withdrawn that allowed them to be cared for by their families, and so on.) In other words, the ethic of social support being undermined by 'rugged individualism' results in blaming the victim for their own difficulties.

As the emergency personnel and squad cars descended on Pier Three that bitter afternoon, the same questions bounced from radio to radio. “What is Superman doing here?” “Why had the Man of Steel taken time to recover the body of a fifty-year-old Costa Rican Newspaper Man who never had been or done anything important?” Because not a single one of us is background noise. Because when one of us disappears… Someone should notice. Every person is a star. A Life. A Heart. A Voice. And when a voice is silenced by darkness another must rise to see that justice is done. Valentin Reyes, survived by his daughter, Maribella, was buried last Saturday at a small service, attended by three.

Specialisation, accompanied by exchange, is the source of economic prosperity. Here, in my own words, is what a modern version of Smithism claims. First, the spontaneous and voluntary exchange of goods and services leads to a division of labour in which people specialise in what they are good at doing. Second, this in turn leads to gains from trade for each party to a transaction, because everybody is doing what he is most productive at and has the chance to learn, practise and even mechanise his chosen task. Individuals can thus use and improve their own tacit and local knowledge in a way that no expert or ruler could. Third, gains from trade encourage more specialisation, which encourages more trade, in a virtuous circle. The greater the specialisation among producers, the greater is the diversification of consumption: in moving away from self-sufficiency people get to produce fewer things, but to consume more. Fourth, specialisation inevitably incentivises innovation, which is also a collaborative process driven by the exchange and combination of ideas. Indeed, most innovation comes about through the recombination of existing ideas for how to make or organise things. The more people trade and the more they divide labour, the more they are working for each other. The more they work for each other, the higher their living standards. The consequence of the division of labour is an immense web of cooperation among strangers: it turns potential enemies into honorary friends. A woollen coat, worn by a day labourer, was (said Smith) ‘the produce of a great multitude of workmen. The shepherd, the sorter of the wool, the wool-comber or carder, the dyer, the scribbler, the spinner, the weaver, the fuller, the dresser . . .’ In parting with money to buy a coat, the labourer was not reducing his wealth. Gains from trade are mutual; if they were not, people would not voluntarily engage in trade. The more open and free the market, the less opportunity there is for exploitation and predation, because the easier it is for consumers to boycott the predators and for competitors to whittle away their excess profits. In its ideal form, therefore, the free market is a device for creating networks of collaboration among people to raise each other’s living standards, a device for coordinating production and a device for communicating information about needs through the price mechanism. Also a device for encouraging innovation. It is the very opposite of the rampant and selfish individualism that so many churchmen and others seem to think it is. The market is a system of mass cooperation. You compete with rival producers, sure, but you cooperate with your customers, your suppliers and your colleagues. Commerce both needs and breeds trust.

There was also in his nature a trait which some people might have called laziness, though it was not quite that. No one was capable of harder work, when it had to be done, and few could better shoulder responsibility; but the facts remained that he was not passionately fond of activity, and did not enjoy responsibility at all. Both were included in his job, and he made the best of them, but he was always ready to give way to any one else who could function as well or better. It was partly this, no doubt, that had made his success in the Service less striking than it might have been. He was not ambitious enough to shove his way past others, or to make an important parade of doing nothing when there was really nothing doing. His dispatches were sometimes laconic to the point of curtness, and his calm in emergencies, though admired, was often suspected of being too sincere. Authority likes to feel that a man is imposing some effort on himself, and that his apparent nonchalance is only a cloak to disguise an outfit of well-bred emotions. With Conway the dark suspicion had sometimes been current that he really was as unruffled as he looked, and that whatever happened, he did not give a damn. But this, too, like the laziness, was an imperfect interpretation. What most observers failed to perceive in him was something quite bafflingly simple—a love of quietness, contemplation, and being alone.

Two weeks later, without formal goodbyes, he heads to Bethel Ashram in Travancore. This monastic retreat was founded by a priest, BeeYay Achen, who is guided by the writings of Saint Basil on the pursuit of manual labor, silence, and prayer in order to become closer to the Creator. He was one of the first priests to get a BA, and no one knows him by any other name than BeeYay Achen. He encourages Rune by quiet example: service, prayer, and silence. After seven months, a leaner, almost unrecognizable Rune emerges like a butterfly from its chrysalis, sure of its destination, even if its flight is erratic. The beard, the joy, and the belly laugh are intact, but he is burning with a mystical sense of purpose.

Milwaukee used to be flush with good jobs. But throughout the second half of the twentieth century, bosses in search of cheap labor moved plants overseas or to Sunbelt communities, where unions were weaker or didn't exist. Between 1979 and 1983, Milwaukee's manufacturing sector lost more jobs than during the Great Depression - about 56,000 of them. The city where virtually everyone had a job in the postwar years saw its unemployment rate climb into the double digits. Those who found new work in the emerging service industry took a pay cut. As one historian observed, 'Machinists in the old Allis-Chalmers plant earned at least $11.60 an hour; clerks in the shopping center that replaced much of that plant in 1987 earned $5.23.

I meet so many ambitious young politicians and leaders who want to jump to the head of the line. They do not know how we arrived at this point in our history as a nation, but they believe they should be appointed to lead us into the future. They think that because they are educated, articulate, and talented someone should usher them down the red carpet to a throne of leadership. But real leaders are not appointed. They emerge out of the masses of the people and rise to the forefront through the circumstances of their lives. Either their inner journey or their human experience prepares them to take that role. They do not nominate themselves. They are called into service by a spirit moving through a people that points to them as the embodiment of the cause they serve.

I meet so many ambitious young politicians and leaders who want to jump to the head of the line. They do not know how we arrived at this point in our history as a nation, but they believe they should be appointed to lead us into the future. They think that because they are educated, articulate, and talented someone should usher them down the red carpet to a throne of leadership. But real leaders are not appointed. They emerge out of the masses of the people and rise to the forefront through the circumstances of their lives. Either their inner journey or their human experience prepares them to take that role. They do not nominate themselves. They are called into service by a spirit moving through a people that points to them as the embodiment of the cause they serve.

But despite the Secret Service–like behavior, and the regal nomenclature, there’s nothing hierarchical about the way an ant colony does its thinking. “Although queen is a term that reminds us of human political systems,” Gordon explains, “the queen is not an authority figure. She lays eggs and is fed and cared for by the workers. She does not decide which worker does what. In a harvester ant colony, many feet of intricate tunnels and chambers and thousands of ants separate the queen, surrounded by interior workers, from the ants working outside the nest and using only the chambers near the surface. It would be physically impossible for the queen to direct every worker’s decision about which task to perform and when.” The harvester ants that carry the queen off to her escape hatch do so not because they’ve been ordered to by their leader; they do it because the queen ant is responsible for giving birth to all the members of the colony, and so it’s in the colony’s best interest—and the colony’s gene pool—to keep the queen safe. Their genes instruct them to protect their mother, the same way their genes instruct them to forage for food. In other words, the matriarch doesn’t train her servants to protect her, evolution does. Popular culture trades in Stalinist ant stereotypes—witness the authoritarian colony regime in the animated film Antz—but in fact, colonies are the exact opposite of command economies. While they are capable of remarkably coordinated feats of task allocation, there are no Five-Year Plans in the ant kingdom. The colonies that Gordon studies display some of nature’s most mesmerizing decentralized behavior: intelligence and personality and learning that emerges from the bottom up.

And growth has no end. One part of my life was given over to the service of destruction; it belonged to hate, to enmity, to killing. But life remained in me. And that in itself is enough, of itself almost a purpose and a way. I will work in myself and be ready; I will bestir my hands and my thoughts. I will not take myself very seriously, nor push on when sometimes I should like to be still. There are many things to be built and almost everything to repair; it is enough that I work to dig out again what was buried during the years of shells and machine guns. Not every one need be a pioneer; there is employment for feebler hands, lesser powers. It is there I mean to look for my place. Then the dead will be silenced and the past not pursue me any more; it will assist me instead. How simple it is—but how long it has taken to arrive there! And I might still be wandering in the wilderness, have fallen victim to the wire snares and the detonators, had Ludwig’s death not gone up before us like a rocket, lighting to us the way. We despaired when we saw how that great stream of feeling common to us all—that will to a new life shorn of follies, a life recaptured on the confines of death—did not sweep away before it all survived half-truth and self-interest, so to make a new course for itself, but instead of that merely trickled away in the marshes of forgetfulness, was lost among the bogs of fine phrases, and dribbled away along the ditches of social activities, of cares and occupations. But to-day I know that all life is perhaps only a getting ready, a ferment in the individual, in many cells, in many channels, each for himself; and if the cells and channels of a tree but take up and carry farther the onward urging sap, there will emerge at the last rustling and sunlit branches—crowns of leaves and freedom. I will begin. It will not be that consummation of which we dreamed in our youth and that we expected after the years out there. It will be a road like other roads, with stones and good stretches, with places torn up, with villages and fields—a road of toil. And I shall be alone. Perhaps sometimes I shall find some one to go with me a stage of the journey—but for all of it, probably no one. And I may often have to hump my pack still, when my shoulders are already weary; often hesitate at the crossways and boundaries; often have to leave something behind me, often stumble and fall. But I will get up again and not just lie there; I will go on and not look back. —Perhaps I shall never be really happy again; perhaps the war has destroyed that, and no doubt I shall always be a little inattentive and nowhere quite at home—but I shall probably never be wholly unhappy either—for something will always be there to sustain me, be it merely my own hands, or a tree, or the breathing earth. The

You have got to be—” Her sentence is cut short when the elevator makes an abrupt stop, jostling both of us into the walls of the small carrier. “Huh, would you look at that?” I glance around the small room, wondering what’s wrong. “No, no, no,” Dottie says over and over again, as she rushes to the panel and presses the emergency button. When nothing happens, she presses all the other buttons. “That’s intelligent,” I say, arms crossed and observing her from behind. “Confuse the damn thing so it has no idea what to do.” She doesn’t answer, but instead pulls her phone out from her purse and starts holding it up in the air, searching for a signal. “It’s cute that you think raising the phone higher will grant you service. We’re in a metal box surrounded by concrete, sweetheart. I never get reception in here.” “Damn it,” she mutters, stuffing her phone back in her purse. “Looks like you’re stuck here with me until someone figures out the elevator broke, so it’s best you get comfortable.” I sit on the floor and then pat my lap. “You can sit right here.” “I’d rather lick the elevator floor.” “There’s a disgusting visual. Suit yourself.” I get comfortable and start rifling through my bag of food. Thank God I grabbed dinner before this, because I’m starving, and if I was stuck in this elevator with no food, I’d be a raging bastard, bashing his head against the metal door from pure hunger. Low blood sugar does crazy things to me. I bring the term hangry to a new level. There’s only— “Why are you smiling like that?” I look up at her. “Smiling like what? I’m just being normal.” “No, you’re smiling like you’re having a conversation inside your head and you think you’re funny.” How would she know that? “Well, I am funny.” I pop open my to-go box filled to the brim with a Philly cheesesteak sandwich and tons of fries. Staring at it, I say, “Oh yes, come to papa.

Just as the printing press led to the appearance of a new set of possibilities for democracy, beginning five hundred years ago—and just as the emergence of electronic broadcasting reshaped those possibilities, beginning in the first quarter of the twentieth century—the Internet is presenting us with new possibilities to reestablish a healthy functioning self-government, even before it rivals television for an audience. In fact, the Internet is perhaps the greatest source of hope for reestablishing an open communications environment in which the conversation of democracy can flourish. It has extremely low entry barriers for individuals. The ideas that individuals contribute are dealt with, in the main, according to the rules of a meritocracy of ideas. It is the most interactive medium in history and the one with the greatest potential for connecting individuals to one another and to a universe of knowledge. An important distinction to make is that the Internet is not just another platform for disseminating the truth. It’s a platform for pursuing the truth, and the decentralized creation and distribution of ideas, in the same way that markets are a decentralized mechanism for the creation and distribution of goods and services. It’s a platform, in other words, for reason. But just as it is important to avoid romanticizing the printing press and the information ecosystem it created, it is also necessary to keep a clear-eyed view of the Internet’s problems and abuses. It is hard to imagine any human evil that is not somehow abundantly displayed somewhere on the Internet. Parents of young children are often horrified to learn what obscene, grotesque, and savage material is all too easily available to children whose Web-surfing habits are not supervised or electronically limited. Teen suicides, bullying, depravity, and criminal behavior of all descriptions are described and—some would argue—promoted on the Internet. As with any tool put at the disposal of humankind, it can be, and is, used for evil as well as good purposes. And as always, it is up to us—particularly those of us who live in a democracy—to make intelligent choices about how and for what we use this incredibly powerful tool.

Pioneered in Iraq, for-profit relief and reconstruction has already become the new global paradigm, regardless of whether the original destruction occurred from a preemptive war, such as Israel’s 2006 attack on Lebanon, or a hurricane. With resource scarcity and climate change providing a steadily increasing flow of new disasters, responding to emergencies is simply too hot an emerging market to be left to the nonprofits—why should UNICEF rebuild schools when it can be done by Bechtel, one of the largest engineering firms in the U.S.? Why put displaced people from Mississippi in subsidized empty apartments when they can be housed on Carnival cruise ships? Why deploy UN peacekeepers to Darfur when private security companies like Blackwater are looking for new clients? And that is the post-September 11 difference: before, wars and disasters provided opportunities for a narrow sector of the economy—the makers of fighter jets, for instance, or the construction companies that rebuilt bombed-out bridges. The primary economic role of wars, however, was as a means to open new markets that had been sealed off and to generate postwar peacetime booms. Now wars and disaster responses are so fully privatized that they are themselves the new market; there is no need to wait until after the war for the boom—the medium is the message. One distinct advantage of this postmodern approach is that in market terms, it cannot fail. As a market analyst remarked of a particularly good quarter for the earnings of the energy services company Halliburton, “Iraq was better than expected.”31 That was in October 2006, then the most violent month of the war on record, with 3,709 Iraqi civilian casualties.32 Still, few shareholders could fail to be impressed by a war that had generated $20 billion in revenues for this one company.33 Amid the weapons trade, the private soldiers, for-profit reconstruction and the homeland security industry, what has emerged as a result of the Bush administration’s particular brand of post-September 11 shock therapy is a fully articulated new economy. It was built in the Bush era, but it now exists quite apart from any one administration and will remain entrenched until the corporate supremacist ideology that underpins it is identified, isolated and challenged.

The courtship continued through January 2000, causing Musk to postpone his honeymoon with Justine. Michael Moritz, X.com’s primary investor, arranged a meeting of the two camps in his Sand Hill Road office. Thiel got a ride with Musk in his McLaren. “So, what can this car do?” Thiel asked. “Watch this,” Musk replied, pulling into the fast lane and flooring the accelerator. The rear axle broke and the car spun around, hit an embankment, and flew in the air like a flying saucer. Parts of the body shredded. Thiel, a practicing libertarian, was not wearing a seatbelt, but he emerged unscathed. He was able to hitch a ride up to the Sequoia offices. Musk, also unhurt, stayed behind for a half-hour to have his car towed away, then joined the meeting without telling Harris what had happened. Later, Musk was able to laugh and say, “At least it showed Peter I was unafraid of risks.” Says Thiel, “Yeah, I realized he was a bit crazy.” Musk remained resistant to a merger. Even though both companies had about 200,000 customers signed up to make electronic payments on eBay, he believed that X.com was a more valuable company because it offered a broader array of banking services.

As we’ve seen, one of the most frequently pursued paths for achievement-minded college seniors is to spend several years advancing professionally and getting trained and paid by an investment bank, consulting firm, or law firm. Then, the thought process goes, they can set out to do something else with some exposure and experience under their belts. People are generally not making lifelong commitments to the field in their own minds. They’re “getting some skills” and making some connections before figuring out what they really want to do. I subscribed to a version of this mind-set when I graduated from Brown. In my case, I went to law school thinking I’d practice for a few years (and pay down my law school debt) before lining up another opportunity. It’s clear why this is such an attractive approach. There are some immensely constructive things about spending several years in professional services after graduating from college. Professional service firms are designed to train large groups of recruits annually, and they do so very successfully. After even just a year or two in a high-level bank or consulting firm, you emerge with a set of skills that can be applied in other contexts (financial modeling in Excel if you’re a financial analyst, PowerPoint and data organization and presentation if you’re a consultant, and editing and issue spotting if you’re a lawyer). This is very appealing to most any recent graduate who may not yet feel equipped with practical skills coming right out of college. Even more than the professional skill you gain, if you spend time at a bank, consultancy, or law firm, you will become excellent at producing world-class work. Every model, report, presentation, or contract needs to be sophisticated, well done, and error free, in large part because that’s one of the core value propositions of your organization. The people above you will push you to become more rigorous and disciplined, and your work product will improve across the board as a result. You’ll get used to dressing professionally, preparing for meetings, speaking appropriately, showing up on time, writing official correspondence, and so forth. You will be able to speak the corporate language. You’ll become accustomed to working very long hours doing detail-intensive work. These attributes are transferable to and helpful in many other contexts.

Timothy Keller notes just a few of the many ways in which Christianity contributed to the emergence of the modern economy, such as the dignity of the human being as the basis of economic freedom, and generous service to others as the basis of an economy that serves customers with excellence: The Christian worldview has made foundational contributions to our own culture that may not be readily apparent. The deep background for our work, especially in the West—the rise of modern technology, the democratic ethos that makes modern capitalism thrive, the idea of inherent human freedom as the basis for economic freedom and the development of markets—is due largely to the cultural changes that Christianity has brought. Historian Jack Sommerville argues that Western society’s most pervasive ideas, such as the idea that forgiveness and service are more important than saving face and revenge, have deeply biblical roots. Many have argued, and I would agree, that the very rise of modern science could have occurred only in a society in which the biblical view of a sole, all-powerful, and personal Creator was prevalent.2 Christianity was not the only factor that helped the modern economy emerge, but it was a very important one.

Banks were once an extremely valuable part of the economy and did a lot of good in advancing civilization. Banks played a pivotal role in financing big projects like roads, bridges, factories, stadiums, etc. Banks were to the economy what the heart is to the human body. But that has ended. Traditional banks have become extra toxic entities in the economy. It’s partially the fault of excessive government regulations that have made everything dysfunctional and it’s partially the fault of greedy bankers putting profits above customers and shareholders above society... But nonetheless, banks today offer very little benefit to their clients. They pay barely anything in interest. They offer barely anything in growth. They move money too slowly. They’re too restrictive. They’re selling the same boring products and services they did a hundred years ago. And they have too much power over peoples accounts. Soon, the many new companies and applications that emerge on the Ethereum infrastructure will eliminate the need for traditional banks and eliminate their value proposition by providing people with superior value. Everything from growth to asset management to lending can be done even better on the Ethereum infrastructure by anyone.

Pull approaches differ significantly from push approaches in terms of how they organize and manage resources. Push approaches are typified by "programs" - tightly scripted specifications of activities designed to be invoked by known parties in pre-determined contexts. Of course, we don't mean that all push approaches are software programs - we are using this as a broader metaphor to describe one way of organizing activities and resources. Think of thick process manuals in most enterprises or standardized curricula in most primary and secondary educational institutions, not to mention the programming of network television, and you will see that institutions heavily rely on programs of many types to deliver resources in pre-determined contexts. Pull approaches, in contrast, tend to be implemented on "platforms" designed to flexibly accommodate diverse providers and consumers of resources. These platforms are much more open-ended and designed to evolve based on the learning and changing needs of the participants. Once again, we do not mean to use platforms in the literal sense of a tangible foundation, but in a broader, metaphorical sense to describe frameworks for orchestrating a set of resources that can be configured quickly and easily to serve a broad range of needs. Think of Expedia's travel service or the emergency ward of a hospital and you will see the contrast with the hard-wired push programs.

In the beginning, there was the internet: the physical infrastructure of wires and servers that lets computers, and the people in front of them, talk to each other. The U.S. government’s Arpanet sent its first message in 1969, but the web as we know it today didn’t emerge until 1991, when HTML and URLs made it possible for users to navigate between static pages. Consider this the read-only web, or Web1. In the early 2000s, things started to change. For one, the internet was becoming more interactive; it was an era of user-generated content, or the read/write web. Social media was a key feature of Web2 (or Web 2.0, as you may know it), and Facebook, Twitter, and Tumblr came to define the experience of being online. YouTube, Wikipedia, and Google, along with the ability to comment on content, expanded our ability to watch, learn, search, and communicate. The Web2 era has also been one of centralization. Network effects and economies of scale have led to clear winners, and those companies (many of which I mentioned above) have produced mind-boggling wealth for themselves and their shareholders by scraping users’ data and selling targeted ads against it. This has allowed services to be offered for “free,” though users initially didn’t understand the implications of that bargain. Web2 also created new ways for regular people to make money, such as through the sharing economy and the sometimes-lucrative job of being an influencer.

Peter Navarro never hid his antagonism toward me. He stopped me one day in the Eisenhower Executive Office Building, where we were tested routinely for COVID, and again blasted my failure to encourage people to take hydroxychloroquine, the lack of which he said was causing people to die. He would not let it go. Perhaps he just had a thing about me. To give him the benefit of the doubt, I arranged with Cliff Lane to have Navarro present via Zoom his case on hydroxychloroquine’s effectiveness to the entire NIH guidelines panel cochaired by Cliff in early August. This group was thirty-five of the top experts in infectious disease, public health, and epidemiology from all over the country. Navarro made his presentation, and uniformly they politely said, “Mr. Navarro, there’s nothing there. These are anecdotes, and all the evidence indicates hydroxychloroquine doesn’t work and can even cause harm.” Navarro’s answer was that he valued his reading of the existing medical literature on hydroxychloroquine as much as or more than theirs. “If I am wrong, no one is harmed. If you are wrong, thousands of people die.” The truth was the exact opposite. By that time, the FDA, which had given hydroxychloroquine emergency approval early in the pandemic, had revoked it on June 15, after it was found to cause heart problems and even death, not to mention proving ineffective against COVID. I had given Navarro one last chance, but he still could not accept reality.

One evening in April a thirty-two-year-old woman, unconscious and severely injured, was admitted to the hospital in a provincial town south of Copenhagen. She had a concussion and internal bleeding, her legs and arms were broken in several places, and she had deep lesions in her face. A gas station attendant in a neighboring village, beside the bridge over the highway to Copenhagen, had seen her go the wrong way up the exit and drive at high speed into the oncoming traffic. The first three approaching cars managed to maneuver around her, but about 200 meters after the junction she collided head-on with a truck. The Dutch driver was admitted for observation but released the next day. According to his statement he started to brake a good 100 meters before the crash, while the car seemed to actually increase its speed over the last stretch. The front of the vehicle was totally crushed, part of the radiator was stuck between the road and the truck's bumper, and the woman had to be cut free. The spokesman for emergency services said it was a miracle she had survived. On arrival at the hospital the woman was in very critical condition, and it was twenty-four hours before she was out of serious danger. Her eyes were so badly damaged that she lost her sight. Her name was Lucca. Lucca Montale. Despite the name there was nothing particularly Italian about her appearance. She had auburn hair and green eyes in a narrow face with high cheek-bones. She was slim and fairly tall. It turned out she was Danish, born in Copenhagen. Her husband, Andreas Bark, arrived with their small son while she was still on the operating table. The couple's home was an isolated old farmhouse in the woods seven kilometers from the site of the accident. Andreas Bark told the police he had tried to stop his wife from driving. He thought she had just gone out for a breath of air when he heard the car start. By the time he got outside he saw it disappearing along the road. She had been drinking a lot. They had had a marital disagreement. Those were the words he used; he was not questioned further on that point. Early in the morning, when Lucca Montale was moved from the operating room into intensive care, her husband was still in the waiting room with the sleeping boy's head on his lap. He was looking out at the sky and the dark trees when Robert sat down next to him. Andreas Bark went on staring into the gray morning light with an exhausted, absent gaze. He seemed slightly younger than Robert, in his late thirties. He had dark, wavy hair and a prominent chin, his eyes were narrow and deep-set, and he was wearing a shabby leather jacket. Robert rested his hands on his knees in the green cotton trousers and looked down at the perforations in the leather uppers of his white clogs. He realized he had forgotten to take off his plastic cap after the operation. The thin plastic crackled between his hands. Andreas looked at him and Robert straightened up to meet his gaze. The boy woke.

Emergency food has become very useful indeed, and to a very large assortment of people and institutions. The United States Department of Agriculture uses it to reduce the accumulation of embarrassing agricultural surpluses. Business uses it to dispose of nonstandard or unwanted product, to protect employee morale and avoid dump fees, and, of course, to accrue tax savings. Celebrities use it for exposure. Universities and hospitals, as well as caterers and restaurants, use it to absorb leftovers. Private schools use it to teach ethics, and public schools use it to instill a sense of civic responsibility. Churches use it to express their concern for the least of their brethren, and synagogues use it to be faithful to the tradition of including the poor at the table. Courts use it to avoid incarcerating people arrested for Driving While Intoxicated and a host of other offense. Environmentalists use it to reduce the solid waste stream. Penal institutions use it to create constructive outlets for the energies of their inmates, and youth-serving agencies of all sorts use it to provide service opportunities for young people. Both profit-making and nonprofit organizations use it to absorb unneeded kitchen and office equipment. A wide array of groups, organizations, and institutions benefits from the halo effect of 'feeding the hungry,' and this list does not even include the many functions for ordinary individuals--companionship, exercise, meaning, and purpose. . .If we didn't have hunger, we'd have to invent it.

Whatever arises in and through the body does so, as we have seen, in accordance with the operation of karma. Karma holds our locked-up awareness, the larger buddha nature, of which we are only partially aware. Whatever of our karmic totality has not made its way into conscious awareness abides in the body. At any given time, a certain aspect of that totality begins to press toward consciousness; the totality intends that this come to birth now. It might not be pressing toward awareness until just now because, before this moment, it was not ready to do so, having been held at some deep level of enfoldment. Again, it may not have appeared in consciousness because, though ready to emerge at a certain moment as a step in our development, we have resisted it and pushed it back into the body. Either way, at a certain point, there is a pressure from the body toward consciousness, to communicate whatever, in the mysterious timing of our existence, is needed or appropriate. If we resist what is appearing in the body, at the verge of our awareness—and most of us modern people do habitually resist in order to rigidly maintain ourselves—what is trying to arise is pushed back, denied, and again held at bay in the body. There it resides within the shadows of our somatic being, in an ever-increasing residue—as that which our consciousness is in the continual process of ignoring, resisting, and denying. Residing in the shadows, all those aspects of our totality that are being denied admittance into conscious awareness continue to function in a powerful but unseen way, being reflected in the nature, structure, and activity of our ego. This process roughly corresponds to the psychological concept of repression, but there are some important differences. For one thing, the activity of the ego in “repressing” experience is seen here as ultimately not negative, but dynamic and creative in function. In our life, the ego emerges out of the unconscious as the field of our conscious awareness, the immediate domain in which our experience can be received and integrated. At the same time, the ego moderates what it takes in, resisting that which it is unready and unable to receive. There is much intelligence in this. An ego that is too rigid and frozen cannot accommodate the experience that is needed in order for us to grow. But an ego that is simply overwhelmed and pushed aside by experience cannot integrate the needed experience either. Spirituality, it would seem, depends on an ego—a field of consciousness—that can change and grow with the needs of our journey toward wholeness. Thus it is that spirituality is not about “getting rid of” or obliterating the ego, but rather about enabling the ego into a process of openness, increasing experience, death, and rebirth, as it integrates more and more of the buddha nature and itself becomes more aligned with and in service to our own totality. A buddha is not a person who has eliminated or wiped away his or her ego, but someone in whom the ego has integrated so much that there is no longer any room for individual identity at all.

Back in 2015, a volunteer group called Bitnation set up something called the Blockchain Emergency ID. There’s not a lot of data on the project now, BE-ID - used public-key cryptography to generate unique IDs for people without their documents. People could verify their relations, that these people belonged to their family, and so on. It was a very modern way of maintaining an ID; secure, fast, and easy to use. Using the Bitcoin blockchain, the group published all these IDs on to a globally distributed public ledger, spread across the computers of every single Bitcoin user online - hundreds of thousands of users, in those times. Once published, no government could undo it; the identities would float around in the recesses of the Internet. As long as the network remained alive, every person's identity would remain intact, forever floating as bits and bytes between the nations: no single country, government or company could ever deny them this. “That was, and I don't say this often, the fucking bomb,” said Common, In one fell swoop, identities were taken outside government control. BE-ID, progressing in stages, became the refugees' gateway to social assistance and financial services. First it became compliant with UN guidelines. Then it was linked to a VISA card. And thus out of the Syrian war was something that looked like it could solve global identification forever. Experts wrote on its potential. No more passports. No more national IDs. Sounds familiar? Yes, that’s the United Nations Identity in a nutshell. Julius Common’s first hit - the global identity revolution that he sold first to the UN, and then to almost every government in the world - was conceived of when he was a teenager.

For we do not know what type of instinct Mr. Eden has for idealistic values. He has never revealed this. The company he keeps does not speak for this. Above all, the civilization of his country is not of a nature that could perhaps impress us. I do not even wish to speak of the man across the ocean. Their instinct for idealistic values is certainly less than ours. We have in all likelihood given the world more idealistic values than that society frequented by Mr. Eden. The same applies to the countries that have tied themselves to us. In part, they look back onto civilizations in comparison with which the civilization of the Anglo-Saxon island-country is truly infinitely young, not to say infantile. In regard to material values, I do believe that they indeed have a very fine instinct for this. But we also have it. There is, however, a difference: we will make sure, under all circumstances, that the material values of Europe will in the future benefit the European people instead of an extra continental, small, international clique of financiers. That is our unshakable and merciless decision. The people of Europe are not fighting so that, afterwards, a couple of folk can again come along with their “fine instincts,” pillage mankind, and leave behind millions of unemployed, only so that they can fill their safes. We had a good reason why we distanced ourselves from the gold standard. We wanted to eliminate one of the prerequisites for this type of economic outlook and enterprise. And this is certain: Europe will emerge from this war far more economically sound than before. For a great part of the continent which has previously been organized against Europe will now be put into the service of the European nations. Adolf Hitler – speech in the Löwenbräukeller Munich, November 8, 1942

n 1985, Bob Munro volunteered his time to go and serve in the poorest slums of Africa on behalf of the United Nations. He loved football. One day, he was passing through the Mathare slums in Nairobi, Kenya, which happens to be one of the poorest areas in the world, and where more than a quarter million people live in abject poverty and filth. He saw some children playing football, bare feet, in total grime— they weren’t actually playing football, but kicking each other. As he saw one of the children kick the other, he immediately shouted, ‘Foul’, and the game stopped. He got out of his car and being the white man, obviously stood out. As an ardent lover of football, he said, ‘This is not the way to play football.’ He took the ball and told the boys, ‘Tomorrow I will bring another ball and teach you how to play football.’ The next day, 600 children were there to play football. He made a rule that only those children who clean up the place be allowed to play. He started a volunteers’ group for self-help and said, ‘Those who want to play football as part of my team must clean up.’ The children got involved and started cleaning the slums, and out of love for football, slowly the entire area was cleaned. As time went by, he developed teams to play. He developed referees from within. Guess what was the result in four years? The Kenyan football eleven national team emerged from the same Mathare slums. Bob Munro has created thousands of football teams from there, but the rules are very unique. The rules are very clear that every player in those football teams must contribute 60 hours to social work and community service per month. Only then can they play football. They get additional points not for winning a game, but for completing a community service project such as cleaning, counselling and helping others. He has created 8,000 volunteers out of this system of community service through the love of football.

The liberal ideals of the Enlightenment could be realized only in very partial and limited ways in the emerging capitalist order: "Democracy with its mono of equality of all citizens before the law and Liberalism with its right of man over his own person both were wrecked on the realities of capitalist economy," Rocker correctly observed. Those who are compelled to rent themselves to owners of capital in order to survive are deprived of one of the most fundamental rights: the right to productive, creative and fulfilling work under one's own control, in solidarity with others. And under the ideological constraints of capitalist democracy, the prime necessity is to satisfy the needs of those in a position to make investment decisions; if their demands are not satisfied, there will be no production, no work, no social services, no means for survival. All necessarily subordinate themselves and their interests to the overriding need to serve the interests of the owners and managers of the society, who, furthermore, with their control over resources, are easily able to shape the ideological system (the media, schools, universities and so on) in their interests, to determine the basic conditions within which the political process will function, its parameters and basic agenda, and to call upon the resources of state violence, when need be, to suppress any challenge to entrenched power. The point was formulated succinctly in the early days of the liberal democratic revolutions by John Jay, the President of the Continental Congress and the first Chief Justice of the United States Supreme Court: "The people who own the country ought to govern it." And, of course, they do, whatever political faction may be in power. Matters could hardly be otherwise when economic power is narrowly concentrated and the basic decisions over the nature and character of life, the investment decisions, are in principle removed from democratic control.

Prologue In 1980, a year after my wife leapt to her death from the Silas Pearlman Bridge in Charleston, South Carolina, I moved to Italy to begin life anew, taking our small daughter with me. Our sweet Leah was not quite two when my wife, Shyla, stopped her car on the highest point of the bridge and looked over, for the last time, the city she loved so well. She had put on the emergency brake and opened the door of our car, then lifted herself up to the rail of the bridge with the delicacy and enigmatic grace that was always Shyla’s catlike gift. She was also quick-witted and funny, but she carried within her a dark side that she hid with bright allusions and an irony as finely wrought as lace. She had so mastered the strategies of camouflage that her own history had seemed a series of well-placed mirrors that kept her hidden from herself. It was nearly sunset and a tape of the Drifters’ Greatest Hits poured out of the car’s stereo. She had recently had our car serviced and the gasoline tank was full. She had paid all the bills and set up an appointment with Dr. Joseph for my teeth to be cleaned. Even in her final moments, her instincts tended toward the orderly and the functional. She had always prided herself in keeping her madness invisible and at bay; and when she could no longer fend off the voices that grew inside her, their evil set to chaos in a minor key, her breakdown enfolded upon her, like a tarpaulin pulled across that part of her brain where once there had been light. Having served her time in mental hospitals, exhausted the wide range of pharmaceuticals, and submitted herself to the priestly rites of therapists of every theoretic persuasion, she was defenseless when the black music of her subconscious sounded its elegy for her time on earth. On the rail, all eyewitnesses agreed, Shyla hesitated and looked out toward the sea and shipping lanes that cut past Fort Sumter, trying to compose herself for the last action of her life. Her beauty had always been a disquieting thing about her and as the wind from the sea caught her black hair, lifting it like streamers behind her,

commonly crossed talons, and eagles squared off against falcons and loons, to say nothing of other eagles. This was no different from when wildlife populations had been at their apex before Euramericans swept over the continent. Conflicts and displays of territoriality were common, and sometimes these kinds of events manifested unexpected and even unconventional behavior that not even scientists could explain. The mystery revealed itself most strikingly when eagles at the Upper Mississippi River National Wildlife and Fish Refuge in Illinois gave cam viewers a rousing performance in 2017 of an intereagle conflict different from Ozzie and M-15’s. Five years earlier, a couple named Valor and Hope had occupied a nest at the eighty-foot top of a silver maple. Valor was not the quintessential devoted parent. He was an unreliable provider. After eggs were laid that year, he rarely assumed his sitting duties. When chicks were in the nest and Hope called for him to bring food, he typically ignored her, forcing Hope to leave the chicks in Valor’s capricious care as she herself went off to hunt. At best, he would squat at the nest’s edge for a few minutes before taking flight to wherever whim took him. In the end, Hope could not sustain the brood without a fully present partner, and her two eaglets died. When Hope returned to the nest the next year, 2013, she brought another mate with her. Valor showed up only to find he’d been ousted. He didn’t fight off his rival, which seems consistent with his inertia as a parent. He didn’t leave the eagledom either, and the new mate didn’t chase him away. Hope and her new partner, whom the refuge’s nest stewards named Valor II, remained cordial toward the original Valor. A couple years later, Valor was part of nest life again, alongside Hope and Valor II. Having emerged from his parental torpor, he assumed the responsibilities of a proper partner. The birds formed a threesome. The refuge’s visitor service manager quipped that the upper Mississippi had its “own little soap opera.” In 2015, the couple and their new partner raised three eaglets.44 Parenting trios in the wild aren’t altogether uncommon, although

The Iran/Contra cover-up The major elements of the Iran/Contra story were well known long before the 1986 exposures, apart from one fact: that the sale of arms to Iran via Israel and the illegal Contra war run out of Ollie North’s White House office were connected. The shipment of arms to Iran through Israel didn’t begin in 1985, when the congressional inquiry and the special prosecutor pick up the story. It began almost immediately after the fall of the Shah in 1979. By 1982, it was public knowledge that Israel was providing a large part of the arms for Iran—you could read it on the front page of the New York Times. In February 1982, the main Israeli figures whose names later appeared in the Iran/Contra hearings appeared on BBC television [the British Broadcasting Company, Britain’s national broadcasting service] and described how they had helped organize an arms flow to the Khomeini regime. In October 1982, the Israeli ambassador to the US stated publicly that Israel was sending arms to the Khomeini regime, “with the cooperation of the United States…at almost the highest level.” The high Israeli officials involved also gave the reasons: to establish links with elements of the military in Iran who might overthrow the regime, restoring the arrangements that prevailed under the Shah—standard operating procedure. As for the Contra war, the basic facts of the illegal North-CIA operations were known by 1985 (over a year before the story broke, when a US supply plane was shot down and a US agent, Eugene Hasenfus, was captured). The media simply chose to look the other way. So what finally generated the Iran/Contra scandal? A moment came when it was just impossible to suppress it any longer. When Hasenfus was shot down in Nicaragua while flying arms to the Contras for the CIA, and the Lebanese press reported that the US National Security Adviser was handing out Bibles and chocolate cakes in Teheran, the story just couldn’t be kept under wraps. After that, the connection between the two well-known stories emerged. We then move to the next phase: damage control. That’s what the follow-up was about. For more on all of this, see my Fateful Triangle (1983), Turning the Tide (1985), and Culture of Terrorism (1987).

Then, on a left-hand curve 2.8 kilometres from the finish line, Marco delivers another cutting acceleration. Tonkov is immediately out of the saddle. The gap reaches two lengths. Tonkov fights his way back and is on Marco’s wheel when Marco, who is still standing on the pedals, accelerates again. Suddenly Tonkov is no longer there. Afterwards Tonkov would say he could no longer feel his hands and feet. ‘I had to stop. I lost his slipstream. I couldn’t go on.’ Marco told Romano Cenni he could taste blood. His performance on Montecampione was close to self-mutilation. Seven hundred metres from the finish line, the TV camera on the inside of the final right-hand bend, looking down the hill, picks Marco up over two hundred metres from the line and follows him for fifty metres, a fifteen-second close-up, grainy, pallid in the late-afternoon light. A car and motorbike, diffused and ghostlike, pass between the camera and Marco, emerging out of the gloom. The image cuts to another camera, tight on him as he swings round into the finishing straight, a five-second flash before the live, wide shot of the stage finish: Marco, framed between ecstatic fans on either side, and the finish-line scaffolding adorned with race sponsors‘ logos; largest, and centrally, the Gazzetta dello Sport, surrounded by branding for iced tea, shower gel, telephone services. Then we see it again in the super-slow-motion replay; the five seconds between the moment Marco appeared in the closing straight and the moment he crossed the finish line are extruded to fifteen strung-out seconds. The image frames his head and little else, revealing details invisible in real time and at standard resolution: a drop of sweat that falls from his chin as he makes the bend, the gaping jaw and crumpled forehead and lines beneath the eyes that deepen as Marco wrings still more speed from the mountain. As he rides towards victory in the Giro d‘Italia, Marco pushes himself so deeply into the pain of physical exertion that the gaucheness he has always shown before the camera dissolves, and — this must be the instant he crosses the line — he begins to rise out of his agony. The torso lifts to vertical, the arms spread out into a crucifix position, the eyelids descend, and Marco‘s face, altered by the darkness he has seen in his apnoea, lifts towards the light.

Some of these bots are already arriving in 2021 in more primitive forms. Recently, when I was in quarantine at home in Beijing, all of my e-commerce packages and food were delivered by a robot in my apartment complex. The package would be placed on a sturdy, wheeled creature resembling R2-D2. It could wirelessly summon the elevator, navigate autonomously to my door, and then call my phone to announce its arrival, so I could take the package, after which it would return to reception. Fully autonomous door-to-door delivery vans are also being tested in Silicon Valley. By 2041, end-to-end delivery should be pervasive, with autonomous forklifts moving items in the warehouse, drones and autonomous vehicles delivering the boxes to the apartment complex, and the R2-D2 bot delivering the package to each home. Similarly, some restaurants now use robotic waiters to reduce human contact. These are not humanoid robots, but autonomous trays-on-wheels that deliver your order to your table. Robot servers today are both gimmicks and safety measures, but tomorrow they may be a normal part of table service for many restaurants, apart from the highest-end establishments or places that cater to tourists, where the human service is integral to the restaurant’s charm. Robots can be used in hotels (to clean and to deliver laundry, suitcases, and room service), offices (as receptionists, guards, and cleaning staff), stores (to clean floors and organize shelves), and information outlets (to answer questions and give directions at airports, hotels, and offices). In-home robots will go beyond the Roomba. Robots can wash dishes (not like a dishwasher, but as an autonomous machine in which you can pile all the greasy pots, utensils, and plates without removing leftover food, with all of them emerging cleaned, disinfected, dried, and organized). Robots can cook—not like a humanoid chef, but like an automated food processor connected to a self-cooking pot. Ingredients go in and the cooked dish comes out. All of these technology components exist now—and will be fine-tuned and integrated in the decade to come. So be patient. Wait for robotics to be perfected and for costs to go down. The commercial and subsequently personal applications will follow. By 2041, it’s not far-fetched to say that you may be living a lot more like the Jetsons!

Most obviously, they agreed, an autocatalytic set was a web of transformations among molecules in precisely the same way that an economy is a web of transformations among goods and services. In a very real sense, in fact, an autocatalytic set was an economy-a submicroscopic economy that extracted raw materials (the primordial "food" molecules) and converted them into useful products (more molecules in the set). Moreover an autocatalytic set can bootstrap its own evolution in precisely the same way that an economy can, by growing more and more complex over time. This was a point that fascinated Kauffman. If innovations result from new combinations of old technologies, then the number of possible innovations would go up very rapidly as more and more technologies became available. In fact, he argued, once you get beyond a certain threshold of complexity you can expect a kind of phase transition analogous to the ones he had found in his autocatalytic sets. Below that level of complexity you would find countries dependent upon just a few major industries, and their economies would tend to be fragile and stagnant. In that case, it wouldn't matter how much investment got poured into the country. "If all you do is produce bananas, nothing will happen except that you produce more bananas." But if a country ever managed to diversify and increase its complexity above the critical point, then you would expect it to undergo an explosive increase in growth and innovation-what some economists have called an "economic takeoff." The existence of that phase transition would also help explain why trade is so important to prosperity, Kauffman told Arthur. Suppose you have two different countries, each one of which is subcritical by itself. Their economies are going nowhere. But now suppose they start trading, so that their economies become interlinked into one large economy with a higher complexity. "I expect that trade between such systems will allow the joint system to become supercritical and explode outward." Finally, an autocatalytic set can undergo exactly the same kinds of evolutionary booms and crashes that an economy does. Injecting one new kind of molecule into the soup could often transform the set utterly, in much the same way that the economy transformed when the horse was replaced by the automobile. This was part of autocatalysis that really captivated Arthur. It had the same qualities that had so fascinated him when he first read about molecular biology: upheaval and change and enormous consequences flowing from trivial-seeming events-and yet with deep law hidden beneath.

Perhaps the hardest part of the job was simply being attached to and dependent on people who didn’t think much of you. Virginia Woolf’s diaries are almost obsessively preoccupied with her servants and the challenge of maintaining patience with them. Of one, she writes: “She is in a state of nature: untrained; uneducated … so that one sees a human mind wriggling undressed.” As a class they were as irritating as “kitchen flies.” Woolf’s contemporary Edna St. Vincent Millay was rather more blunt: “The only people I really hate are servants. They are not really human beings at all.” It was unquestionably a strange world. Servants constituted a class of humans whose existences were fundamentally devoted to making certain that another class of humans would find everything they desired within arm’s reach more or less the moment it occurred to them to desire it. The recipients of this attention became spoiled almost beyond imagining. Visiting his daughter in the 1920s, in a house too small to keep his servants with him, the tenth Duke of Marlborough emerged from the bathroom in a state of helpless bewilderment because his toothbrush wasn’t foaming properly. It turned out that his valet had always put the toothpaste on the brush for him, and the Duke was unaware that toothbrushes didn’t recharge automatically. The servants’ payoff for all this was often to be treated appallingly. It was common for mistresses to test the honesty of servants by leaving some temptation where they were bound to find it—a coin on the floor, say—and then punishing them if they pocketed it. The effect was to instill in servants a slightly paranoid sense that they were in the presence of a superior omniscience. Servants were also suspected of abetting burglars by providing inside information and leaving doors unlocked. It was a perfect recipe for unhappiness on both sides. Servants, especially in smaller households, tended to think of their masters as unreasonable and demanding. Masters saw servants as slothful and untrustworthy. Casual humiliation was a regular feature of life in service. Servants were sometimes required to adopt a new name, so that the second footman in a household would always be called “Johnson,” say, thus sparing the family the tedium of having to learn a new name each time a footman retired or fell under the wheels of a carriage. Butlers were an especially delicate issue. They were expected to have the bearing and comportment of a gentleman, and to dress accordingly, but often the butler was required to engage in some intentional sartorial gaucherie—wearing trousers that didn’t match his jacket, for instance—to ensure that his inferiority was instantly manifest.* One handbook actually gave instructions—in fact, provided a working script—for how to humiliate a servant in front of a child, for the good of both child and servant.

He ran long at the White House, and arrived late to his next meeting with Hillary Clinton, Jake Sullivan and Frank Ruggiero—their first major strategy session on Taliban talks after the secret meeting with A-Rod. She was waiting in her outer office, a spacious room paneled in white and gilt wood, with tasseled blue and pink curtains and an array of colorfully upholstered chairs and couches. In my time reporting to her later, I only ever saw Clinton take the couch, with guests of honor in the large chair kitty-corner to her. She’d left it open for him that day. “He came rushing in. . . . ” Clinton later said. “And, you know, he was saying ‘oh I’m so sorry, I’m so sorry.’ ” He sat down heavily and shrugged off his coat, rattling off a litany of his latest meetings, including his stop-in at the White House. “That was typical Richard. It was, like, ‘I’m doing a million things and I’m trying to keep all the balls in the air,’ ” she remembered. As he was talking, a “scarlet red” flush went up his face, according to Clinton. He pressed his hands over his eyes, his chest heaving. “Richard, what’s the matter?” Clinton asked. “Something horrible is happening,” he said. A few minutes later, Holbrooke was in an ambulance, strapped to a gurney, headed to nearby George Washington University Hospital, where Clinton had told her own internist to prepare the emergency room. In his typically brash style, he’d demanded that the ambulance take him to the more distant Sibley Memorial Hospital. Clinton overruled him. One of our deputies on the SRAP team, Dan Feldman, rode with him and held his hand. Feldman didn’t have his BlackBerry, so he scrawled notes on a State Department expense form for a dinner at Meiwah Restaurant as Holbrooke dictated messages and a doctor assessed him. The notes are a nonlinear stream of Holbrooke’s indomitable personality, slashed through with medical realities. “Call Eric in Axelrod’s office,” the first read. Nearby: “aortic dissection—type A . . . operation risk @ > 50 percent”—that would be chance of death. A series of messages for people in his life, again interrupted by his deteriorating condition: “S”—Secretary Clinton—“why always together for medical crises?” (The year before, he’d been with Clinton when she fell to the concrete floor of the State Department garage, fracturing her elbow.) “Kids—how much love them + stepkids” . . . “best staff ever” . . . “don’t let him die here” . . . “vascular surgery” . . . “no flow, no feeling legs” . . . “clot” . . . and then, again: “don’t let him die here want to die at home w/ his fam.” The seriousness of the situation fully dawning on him, Holbrooke turned to job succession: “Tell Frank”—Ruggiero—“he’s acting.” And finally: “I love so many people . . . I have a lot left to do . . . my career in public service is over.” Holbrooke cracked wise until they put him under for surgery. “Get me anything you need,” he demanded. “A pig’s heart. Dan’s heart.

A knock at the enameled door of the carriage altered them to the presence of a porter and a platform inspector just outside. Sebastian looked up and handed the baby back to Evie. He went to speak to the men. After a minute or two, he came back from the threshold with a basket. Looking both perturbed and amused, he brought it to Phoebe. “This was delivered to the station for you.” “Just now?” Phoebe asked with a nonplussed laugh. “Why, I believe it’s Ernestine’s mending basket! Don’t say the Ravenels went to the trouble of sending someone all the way to Alton to return it?” “It’s not empty,” her father said. As he set the basket in her lap, it quivered and rustled, and a blood-curdling yowl emerged. Astonished, Phoebe fumbled with the latch on the lid and opened it. The black cat sprang out and crawled frantically up her front, clinging to her shoulder with such ferocity that nothing could have detached her claws. “Galoshes!” Justin exclaimed, hurrying over to her. “Gosh-gosh!” Stephen cried in excitement. Phoebe stroked the frantic cat and tried to calm her. “Galoshes, how . . . why are you . . . oh, this is Mr. Ravenel’s doing! I’m going to murder him. You poor little thing.” Justin came to stand beside her, running his hands over the dusty, bedraggled feline. “Are we going to keep her now, Mama?” “I don’t think we have a choice,” Phoebe said distractedly. “Ivo, will you go with Justin to the dining compartment, and fetch her some food and water?” The two boys dashed off immediately. “Why has he done this?” Phoebe fretted. “He probably couldn’t make her stay at the barn, either. But she’s not meant to be a pet. She’s sure to run off as soon as we reach home.” Resuming his seat next to Evie, Sebastian said dryly, “Redbird, I doubt that creature will stray more than an arm’s length from you.” Discovering a note in the mending basket, Phoebe plucked it out and unfolded it. She instantly recognized West’s handwriting. Unemployed Feline Seeking Household Position To Whom It May Concern, I hereby offer my services as an experienced mouser and personal companion. References from a reputable family to be provided upon request. Willing to accept room and board in lieu of pay. Indoor lodgings preferred. Your servant, Galoshes the Cat Glancing up from the note, Phoebe found her parents’ questioning gazes on her. “Job application,” she explained sourly. “From the cat.” “How charming,” Seraphina exclaimed, reading over her shoulder. “‘Personal companion,’ my foot,” Phoebe muttered. “This is a semi-feral animal who has lived in outbuildings and fed on vermin.” “I wonder,” Seraphina said thoughtfully. “If she were truly feral, she wouldn’t want any contact with humans. With time and patience, she might become domesticated.” Phoebe rolled her eyes. “It seems we’ll find out.” The boys returned from the dining car with a bowl of water and a tray of refreshments. Galoshes descended to the floor long enough to devour a boiled egg, an anchovy canapé, and a spoonful of black caviar from a silver dish on ice. Licking her lips and purring, the cat jumped back into Phoebe’s lap and curled up with a sigh.

Two kinds of development help explain how a readiness built up to kill all Jews, including women and children. One is a series of “dress rehearsals” that served to lower inhibitions and provided trained personnel hardened for anything. First came the euthanasia of incurably ill and insane Germans, begun on the day when World War II began. Nazi eugenics theory had long provided a racial justification for getting rid of “inferior” persons. War provided a broader justification for reducing the drain of “useless mouths” on scarce resources. The “T-4” program killed more than seventy thousand people between September 1939 and 1941, when, in response to protests from the victims’ families and Catholic clergy, the matter was left to local authorities. Some of the experts trained in this program were subsequently transferred to the occupied east, where they applied their mass killing techniques to Jews. This time, there was less opposition. The second “dress rehearsal” was the work of the Einsatzgruppen, the intervention squads specially charged with executing the political and cultural elite of invaded countries. In the Polish campaign of September 1939 they helped wipe out the Polish intelligentsia and high civil service, evoking some opposition within the military command. In the Soviet campaign the Einsatzgruppen received the notorious “Commissar Order” to kill all Communist Party cadres as well as the Jewish leadership (seen as identical in Nazi eyes), along with Gypsies. This time the army raised no objections. The Einsatzgruppen subsequently played a major role, though they were far from alone, in the mass killings of Jewish women and children that began in some occupied areas in fall 1941. A third “dress rehearsal” was the intentional death of millions of Soviet prisoners of war. It was on six hundred of them that the Nazi occupation authorities first tested the mass killing potential of the commercial insecticide Zyklon-B at Auschwitz on September 3, 1941. Most Soviet prisoners of war, however, were simply worked or starved to death. The second category of developments that helped prepare a “willingness to murder” consisted of blockages, emergencies, and crises that made the Jews become a seemingly unbearable burden to the administrators of conquered territories. A major blockage was the failure to capture Moscow that choked off the anticipated expulsion of all the Jews of conquered eastern Europe far into the Soviet interior. A major emergency was shortages of food supplies for the German invasion force. German military planners had chosen to feed the invasion force with the resources of the invaded areas, in full knowledge that this meant starvation for local populations. When local supplies fell below expectations, the search for “useless mouths” began. In the twisted mentality of the Nazi administrators, Jews and Gypsies also posed a security threat to German forces. Another emergency was created by the arrival of trainloads of ethnic Germans awaiting resettlement, for whom space had to be made available. Faced with these accumulating problems, Nazi administrators developed a series of “intermediary solutions.” One was ghettos, but these proved to be incubators for disease (an obsession with the cleanly Nazis), and a drain on the budget. The attempt to make the ghettos work for German war production yielded little except another category of useless mouths: those incapable of work. Another “intermediary solution” was the stillborn plan, already mentioned, to settle European Jews en masse in some remote area such as Madagascar, East Africa, or the Russian hinterland. The failure of all the “intermediary solutions” helped open the way for a “final solution”: extermination.