Every Problem Has A Solution Quotes

Every locked door has a key. Every problem has a solution.

Every problem has a solution, although it may not be the outcome that was originally hoped for or expected.

Every problem has a solution. Sometimes it just takes a long time to find the solution -- even if it's right in front of your nose.

Every problem has a solution. But after every solution, there's a new problem to tackle, some new challenge to take on.

Every problem has a solution. But after every solution, there's a new problem to tackle, some new challenge to take on. You don't stop after you solve one thing You keep going, you find a new way and a new path, try to do better and create better. tearing something down isn't the end; doing something great, or better, something right, is. Or maybe there isn't such a thing as an end goal at all. You accomplish something, and then you shift, ready to accomplish the next. You keep solving one problem after another until you change the world.

A turbulent history has taught Chinese leaders that not every problem has a solution and that too great an emphasis on total mastery over specific events could upset the harmony of the universe.

I'm living at a peak of clarity and beauty I never knew existed. Every part of me is attuned to the work. I soak it up into my pores during the day, and at night—in the moments before I pass off into sleep—ideas explode into my head like fireworks. There is no greater joy than the burst of solution to a problem. Incredible that anything could happen to take away this bubbling energy, the zest that fills everything I do. It's as if all the knowledge I've soaked in during the past months has coalesced and lifted me to a peak of light and understanding. This is beauty, love, and truth all rolled into one. This is joy.

I DECLARE God’s dream for my life is coming to pass. It will not be stopped by people, disappointments, or adversities. God has solutions to every problem I will ever face already lined up. The right people and the right breaks are in my future. I will fulfill my destiny. This is my declaration.

Every problem has a goal

Every problem has a solution; it may sometimes just need another perspective.

Americans hold that every problem has a solution; Chinese think that each solution is an admission ticket to a new set of problems.

Every problem has a solution,' the doorman said. 'At least, that's what a close associate of mine says. Sometimes it just takes a long time to find the solution - even if it's right in front of your nose.

Not every question has an answer. Not every problem has a solution. But if you’re open for it, there is grace in uncertainty.

That dead-eyed anhedonia is but a remora on the ventral flank of the true predator, the Great White Shark of pain. Authorities term this condition clinical depression or involutional depression or unipolar dysphoria. Instead of just an incapacity for feeling, a deadening of soul, the predator-grade depression Kate Gompert always feels as she Withdraws from secret marijuana is itself a feeling. It goes by many names — anguish, despair, torment, or q.v. Burton's melancholia or Yevtuschenko's more authoritative psychotic depression — but Kate Gompert, down in the trenches with the thing itself, knows it simply as It. It is a level of psychic pain wholly incompatible with human life as we know it. It is a sense of radical and thoroughgoing evil not just as a feature but as the essence of conscious existence. It is a sense of poisoning that pervades the self at the self's most elementary levels. It is a nausea of the cells and soul. It is an unnumb intuition in which the world is fully rich and animate and un-map-like and also thoroughly painful and malignant and antagonistic to the self, which depressed self It billows on and coagulates around and wraps in Its black folds and absorbs into Itself, so that an almost mystical unity is achieved with a world every constituent of which means painful harm to the self. Its emotional character, the feeling Gompert describes It as, is probably mostly indescribable except as a sort of double bind in which any/all of the alternatives we associate with human agency — sitting or standing, doing or resting, speaking or keeping silent, living or dying — are not just unpleasant but literally horrible. It is also lonely on a level that cannot be conveyed. There is no way Kate Gompert could ever even begin to make someone else understand what clinical depression feels like, not even another person who is herself clinically depressed, because a person in such a state is incapable of empathy with any other living thing. This anhedonic Inability To Identify is also an integral part of It. If a person in physical pain has a hard time attending to anything except that pain, a clinically depressed person cannot even perceive any other person or thing as independent of the universal pain that is digesting her cell by cell. Everything is part of the problem, and there is no solution. It is a hell for one. The authoritative term psychotic depression makes Kate Gompert feel especially lonely. Specifically the psychotic part. Think of it this way. Two people are screaming in pain. One of them is being tortured with electric current. The other is not. The screamer who's being tortured with electric current is not psychotic: her screams are circumstantially appropriate. The screaming person who's not being tortured, however, is psychotic, since the outside parties making the diagnoses can see no electrodes or measurable amperage. One of the least pleasant things about being psychotically depressed on a ward full of psychotically depressed patients is coming to see that none of them is really psychotic, that their screams are entirely appropriate to certain circumstances part of whose special charm is that they are undetectable by any outside party. Thus the loneliness: it's a closed circuit: the current is both applied and received from within.

Every problem has a solution, even if we do not know the answer

The aunts always kept their promises, and they still do. They believe that every problem has a solution, although it may not be the outcome that was originally hoped for or expected.

Every problem that we have in society has a suite of relative solutions that are also business opportunities. Agricultural waste is a problem. But solving that problem is a business opportunity. Energy inefficiency is a problem. But solving that problem is a business opportunity. The abusive treatment of animals is a problem. But solving that problem is a business opportunity. Reduced biodiversity is a problem. But solving that problem is a business opportunity. Plastic waste in the ocean is a problem. But solving that problem is a business opportunity. And the list goes on indefinitely. We just have to think creatively and fluidly and we can solve all of these problems that plague Earth and we can grow businesses and earn money and provide for our families in the process.

Not necessary that every problem has a solution, you have to live with 'some' problems..rather than forcing a solution and doing a blunder, live with it.. People always have solutions for 'your' problems but none for their own..

In life there is reality and there is what you want in life. If you took a moment to step back and forget about everything that is going on that doesn't really mean that much anyway, you might be able to figure out how to get what you want and what has been stopping you. For every problem there is a solution, for every... need God has provided the answer, and for every want there is a way. Reality is what you make it.

Every problem has a solution.... Sometimes it just takes a long time to find the solution even if it's right in front of your nose.

It is true that everyone has Problems, and it is also true that every problem has a Solution. If this is the reality of Life, then why not focus on solutions rather than Problems.

be miserable or motivate yourself whatever has to be done its always your choice

Every problem has in it the seeds of its own solution. If you don’t have any problems, you don’t get any seeds.

Because people who live their lives this way can look forward to a single destiny, shared with others of this type - though such people do not believe they represent a type, but feel themselves distinguished from the common run of man, who they see as held down by the banal anchors of the world. But while others actually build a life in which things gain meaning and significance, this is not true of the puer. Such a person inevitably looks back on life as it nears its end with a feeling of emptiness and sadness, aware of what they have built: nothing. In their quest for a life without failure, suffer, or doubt, that is what they achieve: a life empty of all those things that make a human life meaningful. And yet they started off believing themselves too special for this world! But - and here is the hope - there is a solution for people of this type, and it's perhaps not the solution that could have been predicted. The answer for them is to build on what they have begun and not abandon their plans as soon as things start getting difficult. They must work - without escaping into fantasies about being the person who worked. And I don't mean work for its own sake, but they must choose work that begins and ends in a passion, a question that is gnawing at their guts, which is not to be avoided but must be realized and live through the hard work and suffering that inevitably comes with the process. They must reinforce and build on what is in their life already rather than always starting anew, hoping to find a situation without danger. Puers don't need to check themselves into analysis. If they can just remember this - It is their everlasting switching that is the dangerous thing, and not what they choose - they might discover themselves saved. The problem is the puer ever anticipates loss, disappointment, and suffering - which they foresee at the very beginning of every experience, so they cut themselves off at the beginning, retreating almost at once in order to protect themselves. In this way, they never give themselves to life - living in constant dread of the end. Reason, in this case, has taken too much from life. They must give themselves completely to the experience! One things sometimes how much more alive such people would be if they suffered! If they can't be happy, let them at least be unhappy - really, really unhappy for once, and then the might become truly human!

Every problem has a better solution when you start thinking about it differently than the normal way.

Every problem on earth today has more than one solution. However, priorities are determined by values.

Every problem has a solution. Sometimes, it's not the one we want, so some solutions are delayed or ignored to satisfy someone or something.

PROBLEM Every problem has a solution, it bears a fruit, it opens a new door of opportunities and challenges, with scope for new learning. Seek out your opportunity.

Every problem has a solution. You may not see it in front of you, but, sooner or later, a solution will appear before your eyes.

They believe that every problem has a solution, although it may not be the outcome that was originally hoped for or expected.

Mathematics may not teach us how to add love or how to minus hate. But it gives every reason to hope that every problem has a solution.” ~ Anonymous

Every problem has a solution, doesn’t it? I want to prove to you the sense in my plans.

Every problem has a solution.

There are some mysteries in this world," Yukawa said suddenly, "that cannot be unraveled with modern science. However, as science develops, we will one day be able to understand them. The question is, is there a limit to what science can know? If so, what creates that limit?" Kyohei looked at Yukawa. He couldn't figure out why the professor was telling him this, except he had a feeling it was very important. Yukawa pointed a finger at Kyohei's forehead. "People do." he said. "People's brains, to be more precise. For example, in mathematics, when somebody discovers a new theorem, they may have other mathematicians verify it to see if it's correct. The problem is, the theorems getting discovered are becoming more and more complex. That limits the number of mathematicians who can properly verify them. What happens when someone comes up with a theorem so hard to understand that there isn't anyone else who can understand it? In order for that theorem to be accepted as fact, they have to wait until another genius comes along. That's the limit the human brain imposes on the progress of scientific knowledge. You understand?" Kyohei nodded, still having no idea where he was going with this. "Every problem has a solution," Yukawa said, staring straight at Kyohei through his glasses. "But there's no guarantee that the solution will be found immediately. The same holds true in our lives. We encounter several problems to which the solutions are not immediately apparent in life. There is value to be had in worrying about those problems when you get to them. But never feel rushed. Often, in order to find the answer, you need time to grow first. That's why we apply ourselves, and learn as we go." Kyohei chewed on that for a moment, then his mouth opened a little and he looked up with sudden understanding. "You have questions now, I know, and until you find your answers, I'll be working on those questions too, and worrying with you. So don't forget, you're never alone.

If achieving world peace and ending poverty were really genuine concerns to the majority, then they would have happened already by now. So, either people are not aware of their collective power, or their fears overpower their desires. The amount of money spent on the military-industrial complex in one year is more than enough to end hunger in Africa. Every problem on earth today has more than one solution. However, priorities are determined by values.

The creative artist has something in common with the hero. Though functioning on another plane, he too believes that he has solutions to offer. He gives his life to accomplish imaginary triumphs. At the conclusion of every grand experiment, whether by statesman, warrior, poet or philosopher, the problems of life present the same enigmatic complexion. The happiest people, it is said, are those which have no history. Those which have a history, those which have made history, seem only to have emphasized through their accomplishments the eternality of struggle. These disappear too, eventually, just as those who made no effort, who were content merely to live and to enjoy.

The cultural and political backgrounds of the two sides diverge in important aspects. The American approach to policy is pragmatic; China’s is conceptual. America has never had a powerful threatening neighbor; China has never been without a powerful adversary on its borders. Americans hold that every problem has a solution; Chinese think that each solution is an admission ticket to a new set of problems. Americans seek an outcome responding to immediate circumstances; Chinese concentrate on evolutionary change. Americans outline an agenda of practical “deliverable” items; Chinese set out general principles and analyze where they will lead. Chinese thinking is shaped in part by Communism but embraces a traditionally Chinese way of thought to an increasing extent; neither is intuitively familiar to Americans. China

Once the primary bonds which gave security to the individual are severed, once the individual faces the world outside of himself as a completely separate entity, two courses re-open to him since he has to overcome the unbearable state of powerlessness and aloneness. By one course he can progress to “positive freedom”; he can relate himself spontaneously to the world in love and work, in the genuine expression of his emotional, sensuous and intellectual capacities; he can thus become one again with man, nature, and himself, without giving up the independence and integrity of his individual self. The other course open to him is to fall back, to give up his freedom, and to try to overcome his aloneness by eliminating the gap that has arisen between his individual self and the world. This second course never reunites him with the world in the way he was related to it before he merged as an “individual,” for the fact of his separateness cannot be reversed; it is an escape from an unbearable situation which would make life impossible if it were prolonged. This course of escape, therefore, is characterized by its compulsive character, like every escape from threatening panic; it is also characterized by the more or less complete surrender of individuality and the integrity of the self. Thus it is not a solution which leads to happiness and positive freedom; it is, in principle, a solution which is to be found in all neurotic phenomena. It assuages an unbearable anxiety and makes life possible by avoiding panic; yet it does not solve the underlying problem and is paid for by a kind of life that often consists only of automatic or compulsive activities.

We will be taking a look at why we have emotional problems, what solutions the world offers versus those the Word of God offers, and why God’s answers bring lasting results. God has equipped us through His Word to control our emotions—good and bad. We can walk in true emotional stability each and every day of our lives if our faith and trust is in Him.

The winner has a solution for every problem; the loser has a problem for every solution.

EVERY SOLUTION YOU FIND HAS PROBLEMS IT CAN SOLVE. LOOK FOR THEM

But when secular organizations demand sacrifice, every member has a right to ask for a cost-benefit analysis, and many refuse to do things that don’t make logical sense. In other words, the very ritual practices that the New Atheists dismiss as costly, inefficient, and irrational turn out to be a solution to one of the hardest problems humans face: cooperation without kinship.

American approach to policy is pragmatic; China’s is conceptual. America has never had a powerful threatening neighbor; China has never been without a powerful adversary on its borders. Americans hold that every problem has a solution; Chinese think that each solution is an admission ticket to a new set of problems. Americans seek an outcome responding to immediate circumstances; Chinese concentrate on evolutionary change.

We are all of us exposed to grief: the people we love die, as we shall ourselves in due course; expectations are disappointed and ambitions are thwarted by circumstance. Finally, there are some who insist upon feeling guilty over the ill they have done or simply on account of the ugliness which they perceive in their own souls. A solution of a kind has been found to this problem in the form of sedatives and anti-depressant drugs, so that many human experiences which used to be accepted as an integral part of human life are now defined and dealt with as medical problems. The widow who grieves for a beloved husband becomes a 'case', as does the man saddened by the recollection of the napalm or high explosives he has dropped on civilian populations. One had thought that guilt was a way, however indirect, in which we might perceive the nature of reality and the laws which govern our human experience; but it is now an illness that can be cured. Death however, remains incurable. Though we might be embarrassed by Victorian death-bed scenes or the practices of mourning among people less sophisticated than ourselves, the fact of death tells us so much about the realities of our condition that to ignore it or try to forget it is to be unaware of the most important thing we need to know about our situation as living creatures. Equally, to witness and participate in the dying of our fellow men and women is to learn what we are and, if we have any wisdom at all, to draw conclusions which must in their way affect our every thought and our every act.

Modern civilization seems to be incapable of producing people endowed with imagination, intelligence, and courage. In practically every country there is a decrease in the intellectual and moral caliber of those who carry the responsibility of public affairs. The financial, industrial, and commercial organizations have reached a gigantic size. They are influenced not only by the conditions of the country where they are established, but also by the state of the neighboring countries and of the entire world. In all nations, economic and social conditions undergo extremely rapid changes. Nearly everywhere the existing form of government is again under discussion. The great democracies find themselves face to face with formidable problems--problems concerning their very existence and demanding an immediate solution. And we realize that, despite the immense hopes which humanity has placed in modern civilization, such a civilization has failed in developing men of sufficient intelligence and audacity to guide it along the dangerous road on which it is stumbling. Human beings have not grown so rapidly as the institutions sprung from their brains. It is chiefly the intellectual and moral deficiencies of the political leaders, and their ignorance, which endanger modern nations.

For men of science, death is not an inevitable destiny, but merely a technical problem. People die not because the gods decreed it, but due to various technical failures – a heart attack, cancer, an infection. And every technical problem has a technical solution.

And every technical problem has a technical solution. We don’t need to wait for the Second Coming in order to overcome death. A couple of geeks in a lab can do it. If traditionally death was the speciality of priests and theologians, now the engineers are taking over.

It is a level of psychic pain wholly incompatible with human life as we know it. It is a sense of radical and thoroughgoing evil not just as a feature but as the essence of conscious existence. It is a sense of poisoning that pervades the self at the self’s most elementary levels. It is a nausea of the cells and soul. It is an unnumb intuition in which the world is fully rich and animate and un-map-like and also thoroughly painful and malignant and antagonistic to the self, which depressed self It billows on and coagulates around and wraps in Its black folds and absorbs into Itself, so that an almost mystical unity is achieved with a world every constituent of which means painful harm to the self. Its emotional character, the feeling Gompert describes It as, is probably mostly indescribable except as a sort of double bind in which any/all of the alternatives we associate with human agency—sitting or standing, doing or resting, speaking or keeping silent, living or dying—are not just unpleasant but literally horrible. It is also lonely on a level that cannot be conveyed. There is no way Kate Gompert could ever even begin to make someone else understand what clinical depression feels like, not even another person who is herself clinically depressed, because a person in such a state is incapable of empathy with any other living thing. This anhedonic Inability To Identify is also an integral part of It. If a person in physical pain has a hard time attending to anything except that pain, 282 a clinically depressed person cannot even perceive any other person or thing as independent of the universal pain that is digesting her cell by cell. Everything is part of the problem, and there is no solution. It is a hell for one.

St. Benedict and every Benedictine who has followed (one prays) understood that the monastery is not a place to hide from problems; it is a place to face them, whether they are personal sin, human brokenness, persecution, or civilizational collapse. Through the ordered and penitential life of monks, the disorder of the world can be tamed, silenced, and renewed.

The problem: affordable housing has to be subsidised, if the ‘affordable’ bit of the phrase is going to work. The solution: replace every wall, ceiling and floor with a gigantic plasma screen and charge for advertising space. The affordable living room of tomorrow is a futuristic cube with a perpetually looping Go Compare commercial in place of carpets and wallpaper.

I don't shy away from saying that the single most developed tradition of critical thought devoted to the study of capitalism was initiated by Karl Marx. His work was built on that of many people who preceded him. It does not offer the only set of solutions to our problems; it has its own shortcomings and failures. But if you want to think critically about capitalism, sooner of later you are going to have to encounter the theoretical traditions of Marxism, because it is the most developed and draws from contributions made from every country on Earth, from a thousand struggles against business and governments supporting capitalism. It's a repository, a rich resource that ought to be made use of by anyone who wants to have a balanced perspective when it comes to dealing with the real problems.

The presence of the problem of man's free will, though unexpressed, is felt at every step of history. All seriously thinking historians have involuntarily encountered this question. All the contradictions and obscurities of history and the false path historical science has followed are due solely to the lack of a solution of that question. If the will of every man were free, that is, if each man could act as he pleased, all history would be a series of disconnected incidents.

must be said for the “Latter-day Saints” (these conceited words were added to Smith’s original “Church of Jesus Christ” in 1833) that they have squarely faced one of the great difficulties of revealed religion. This is the problem of what to do about those who were born before the exclusive “revelation,” or who died without ever having the opportunity to share in its wonders. Christians used to resolve this problem by saying that Jesus descended into hell after his crucifixion, where it is thought that he saved or converted the dead. There is indeed a fine passage in Dante’s Inferno where he comes to rescue the spirits of great men like Aristotle, who had presumably been boiling away for centuries until he got around to them. (In another less ecumenical scene from the same book, the Prophet Muhammad is found being disemboweled in revolting detail.) The Mormons have improved on this rather backdated solution with something very literal-minded. They have assembled a gigantic genealogical database at a huge repository in Utah, and are busy filling it with the names of all people whose births, marriages, and deaths have been tabulated since records began. This is very useful if you want to look up your own family tree, and as long as you do not object to having your ancestors becoming Mormons. Every week, at special ceremonies in Mormon temples, the congregations meet and are given a certain quota of names of the departed to “pray in” to their church. This retrospective baptism of the dead seems harmless enough to me, but the American Jewish Committee became incensed when it was discovered that the Mormons had acquired the records of the Nazi “final solution,” and were industriously baptizing what for once could truly be called a “lost tribe”: the murdered Jews of Europe. For all its touching inefficacy, this exercise seemed in poor taste. I sympathize with the American Jewish Committee, but I nonetheless think that the followers of Mr. Smith should be congratulated for hitting upon even the most simpleminded technological solution to a problem that has defied solution ever since man first invented religion.

The problem with solutionism... It assumes that rationality has the tools to solve every problem. ... We think problems are decidable because we only see the decidable ones. We don't see the infinite number of problems we can't solve because it's so difficult even to describe them. We are finite creations and can solve problems only if we can develop algorithms --finite procedures-- for reaching the correct answers. Most problems do not have solutions that are reducible to finite procedures. To assume the world is built so we can figure it out is absurd.

All I’m saying is, technology can potentially do better than nature because of the very fact that it’s not always a matter of life or death. If an organism has been fine-tuned to maximize its overall reproductive success, that’s not the same thing as embodying the ideal solution to every individual problem it faces. Evolution appears inventive to us because it’s had time to try so many possibilities, but it has no margin at all for real risks, let alone anything truly whimsical. We can celebrate our own beautiful mistakes. All evolution can do is murder them.

Mental toughness is the ability to focus on and execute solutions, especially in the face of adversity. Greatness rarely happens on accident. If you want to achieve excellence, you will have to act like you really want it. How? Quite simply: by dedicating time and energy into consistently doing what needs to be done. Excuses are the antithesis of accountability. Important decisions aren’t supposed to be easy, but don’t let that stop you from making them. When it comes to decisions, decide to always decide. The second we stop growing, we start dying. Stagnation easily morphs into laziness, and once a person stops trying to grow and improve, he or she is nothing more than mediocre. Develop the no-excuse mentality. Do not let anything interrupt those tasks that are most critical for growth in the important areas of your life. Find a way, no matter what, to prioritize your daily process goals, even when you have a viable excuse to justify not doing it. “If you don’t evaluate yourself, how in the heck are you ever going to know what you are doing well and what you need to improve? Those who are most successful evaluate themselves daily. Daily evaluation is the key to daily success, and daily success is the key to success in life. If you want to achieve greatness, push yourself to the limits of your potential by continuously looking for improvements. Within 60 seconds, replace all problem-focused thought with solution-focused thinking. When people focus on problems, their problems actually grow and reproduce. When you train your mind to focus on solutions, guess what expands? Talking about your problems will lead to more problems, not to solutions. If you want solutions, start thinking and talking about your solutions. Believe that every problem, no matter how large, has at the very least a +1 solution, you will find it easier to stay on the solution side of the chalkboard. When you set your mind to do something, find a way to get it done…no matter what! If you come up short on your discipline, keep fighting, kicking, and scratching to improve. Find the nearest mirror and look yourself in the eye while you tell yourself, “There is no excuse, and this will not happen again.” Get outside help if needed, but never, ever give up on being disciplined. Greatness will not magically appear in your life without significant accountability, focus, and optimism on your part. Are you ready to commit fully to turning your potential into a leadership performance that will propel you to greatness. Mental toughness is understanding that the only true obstacles in life are self-imposed. You always have the choice to stay down or rise above. In truth, the only real obstacles to your ultimate success will come from within yourself and fall into one of the following three categories: apathy, laziness and fear. Laziness breeds more laziness. When you start the day by sleeping past the alarm or cutting corners in the morning, you’re more likely to continue that slothful attitude later in the day.

Since the dawn of the twentieth century, we have been told that the federal government has the answers to solve all of society’s problems. We have been promised, by supposedly serious men who have sworn an oath before God and man, that if we just give Washington, D.C., more of our money and more of our personal freedom, the problems of poverty, illiteracy, racism, unemployment, crime, and corruption will all be solved. Today, each and every one of these problems is worse than it has ever been. The federal government and its blood-sucking bureaucracies do not have a solution to the problem, they are the problem.

Every problem has a solution”. I have never come across a problem which couldn’t be solved. However, in order to solve a problem, we need two things – a. Define what the problem is? For example, “I am not happy with my job” is a generalized statement. Detect the root cause; is your reporting manager’s behavior is a problem? Is your inability to cope with the demands of your job a problem? Are the processes and the systems you need to follow to complete your job a problem? Is your compensation a problem? Are you not motivated enough to do your job? Is work-life balance a problem? Often, we combine multiple problems into one and then look for one solution to solve them all. It doesn’t work that way. b. Take ownership to find a solution to your problem and stay committed until you find a solution. There is a saying, “Problem is not a problem. It is our approach towards the problem that’s the primary cause of the problem”. And, most importantly, it is YOU who need to solve problems of your life...problems that are bothering you. So, take the ownership. If you are not able to define your problem in less than TEN words and if you don’t take the ownership of resolving it and you still cry about problems in your life...that process is called ranting, playing blame games, spreading negativity, etc.

Complex operations, in which agencies assume complementary roles and operate in close proximity-often with similar missions but conflicting mandates-accentuate these tensions. The tensions are evident in the processes of analyzing complex environments, planning for complex interventions, and implementing complex operations. Many reports and analyses forecast that these complex operations are precisely those that will demand our attention most in the indefinite future. As essayist Barton and O'Connell note, our intelligence and understanding of the root cause of conflict, multiplicity of motivations and grievances, and disposition of actors is often inadequate. Moreover, the problems that complex operations are intended and implemented to address are convoluted, and often inscrutable. They exhibit many if not all the characteristics of "wicked problems," as enumerated by Rittel and Webber in 1973: they defy definitive formulations; any proposed solution or intervention causes the problem to mutate, so there is no second chance at a solution; every situation is unique; each wicked problem can be considered a symptom of another problem. As a result, policy objectives are often compound and ambiguous. The requirements of stability, for example, in Afghanistan today, may conflict with the requirements for democratic governance. Efforts to establish an equitable social contract may well exacerbate inter-communal tensions that can lead to violence. The rule of law, as we understand it, may displace indigenous conflict management and stabilization systems. The law of unintended consequences may indeed be the only law of the land. The complexity of the challenges we face in the current global environment would suggest the obvious benefit of joint analysis - bringing to bear on any given problem the analytic tools of military, diplomatic and development analysts. Instead, efforts to analyze jointly are most often an afterthought, initiated long after a problem has escalated to a level of urgency that negates much of the utility of deliberate planning.

I've read every letter that you've sent me these past two years. In return, I've sent you many form letters, with the hope of one day being able to give you the proper response you deserve. But the more letters you wrote to me, and the more of yourself you gave, the more daunting my task became. I'm sitting beneath a pear tree as I dictate this to you, overlooking the orchards of a friend's estate. I've spent the past few days here, recovering from some medical treatment that has left me physically and emotionally depleted. As I moped about this morning, feeling sorry for myself, it occurred to me, like a simple solution to an impossible problem: today is the day I've been waiting for. You asked me in your first letter if you could be my protege. I don't know about that, but I would be happy to have you join me in Cambridge for a few days. I could introduce you to my colleagues, treat you to the best curry outside India, and show you just how boring the life of an astrophysicist can be. You can have a bright future in the sciences, Oskar. I would be happy to do anything possible to facilitate such a path. It's wonderful to think what would happen if you put your imagination toward scientific ends. But Oskar, intelligent people write to me all the time. In your fifth letter you asked, "What if I never stop inventing?" That question has stuck with me. I wish I were a poet. I've never confessed that to anyone, and I'm confessing it to you, because you've given me reason to feel that I can trust you. I've spent my life observing the universe, mostly in my mind's eye. It's been a tremendously rewarding life, a wonderful life. I've been able to explore the origins of time and space with some of the great living thinkers.But I wish I were a poet. Albert Einstein, a hero of mine, once wrote, "Our situation is the following. We are standing in front of a closed box which we cannot open." I'm sure I don't have to tell you that the vast majority of the universe is composed of dark matter. The fragile balance depends on things we'll never be able to see, hear, smell, taste, or touch. Life itself depends on them. What's real? What isn't real? Maybe those aren't the right questions to be asking. What does life depend on? I wish I had made things for life to depend on. What if you never stop inventing? Maybe you're not inventing at all. I'm being called in for breakfast, so I'll have to end this letter here. There's more I want to tell you, and more I want to hear from you. It's a shame we live on different continents. One shame of many. It's so beautiful at this hour. The sun is low, the shadows are long, the air is cold and clean. You won't be awake for another five hours, but I can't help feeling that we're sharing this clear and beautiful morning. Your friend, Stephen Hawking

The bottom line is, you’ll never be free of problems until you are free from the part within that has so many problems. When a problem is disturbing you, don’t ask, “What should I do about it?” Ask, “What part of me is being disturbed by this?” If you ask, “What should I do about it?” you’ve already fallen into believing that there really is a problem outside that must be dealt with. If you want to achieve peace in the face of your problems, you must understand why you perceive a particular situation as a problem. If you’re feeling jealousy, instead of trying to see how you can protect yourself, just ask, “What part of me is jealous?” That will cause you to look inside and see that there’s a part of you that’s having a problem with jealousy. Once you clearly see the disturbed part, then ask, “Who is it that sees this? Who notices this inner disturbance?” Asking this is the solution to your every problem. The very fact that you can see the disturbance means that you are not it. The process of seeing something requires a subject-object relationship. The subject is called “The Witness” because it is the one who sees what’s happening. The object is what you are seeing, in this case the inner disturbance. This act of maintaining objective awareness of the inner problem is always better than losing yourself in the outer situation. This is the essential difference between a spiritually minded person and a worldly person. Worldly

I decide to make a poem when I am compelled by some strong feeling to do so - but I wait until the feeling hardens into a resolve; then I conceive an end, as simple as I can make it, toward which that feeling might progress, though often I cannot see how it will do so. And then I compose my poem, using whatever means are at my command. I borrow from others if I have to - no matter. I invent if I have to - no matter. I use the language that I know, and work within its limits. But the point is this: the end that I discover at last is not the end that I conceived at first. For every solution entails new choices, and every choice made poses new problems to which solutions must be found, and so on and on. Deep in his heart the poet is always surprised at where his poem has gone.

By looking after his relatives' interests as he did, Napoleon furthermore displayed incredible weakness on the purely human level. When a man occupies such a position, he should eliminate all his family feeling. Napoleon, on the contrary, placed his brothers and sisters in posts of command, and retained them in these posts even after they'd given proofs of their incapability. All that was necessary was to throw out all these patently incompetent relatives. Instead of that, he wore himself out with sending his brothers and sisters, regularly every month, letters containing reprimands and warnings, urging them to do this and not to do that, thinking he could remedy their incompetence by promising them money, or by threatening not to give them any more. Such illogical behaviour can be explained only by the feeling Corsicans have for their families, a feeling in which they resemble the Scots. By thus giving expression to his family feeling, Napoleon introduced a disruptive principle into his life. Nepotism, in fact, is the most formidable protection imaginable : the protection of the ego. But wherever it has appeared in the life of a State—the monarchies are the best proof—it has resulted in weakening and decay. Reason : it puts an end to the principle of effort. In this respect, Frederick the Great showed himself superior to Napoleon—Frederick who, at the most difficult moments of his life, and when he had to take the hardest decisions, never forgot that things are called upon to endure. In similar cases, Napoleon capitulated. It's therefore obvious that, to bring his life's work to a successful conclusion, Frederick the Great could always rely on sturdier collaborators than Napoleon could. When Napoleon set the interests of his family clique above all, Frederick the Great looked around him for men, and, at need, trained them himself. Despite all Napoleon's genius, Frederick the Great was the most outstanding man of the eighteenth century. When seeking to find a solution for essential problems concerning the conduct of affairs of State, he refrained from all illogicality. It must be recognised that in this field his father, Frederick-William, that buffalo of a man, had given him a solid and complete training. Peter the Great, too, clearly saw the necessity for eliminating the family spirit from public life. In a letter to his son—a letter I was re-reading recently—he informs him very clearly of his intention to disinherit him and exclude him from the succession to the throne. It would be too lamentable, he writes, to set one day at the head of Russia a son who does not prepare himself for State affairs with the utmost energy, who does not harden his will and strengthen himself physically. Setting the best man at the head of the State—that's the most difficult problem in the world to solve.

The problem, Augustine came to believe, is that if you think you can organize your own salvation you are magnifying the very sin that keeps you from it. To believe that you can be captain of your own life is to suffer the sin of pride. What is pride? These days the word “pride” has positive connotations. It means feeling good about yourself and the things associated with you. When we use it negatively, we think of the arrogant person, someone who is puffed up and egotistical, boasting and strutting about. But that is not really the core of pride. That is just one way the disease of pride presents itself. By another definition, pride is building your happiness around your accomplishments, using your work as the measure of your worth. It is believing that you can arrive at fulfillment on your own, driven by your own individual efforts. Pride can come in bloated form. This is the puffed-up Donald Trump style of pride. This person wants people to see visible proof of his superiority. He wants to be on the VIP list. In conversation, he boasts, he brags. He needs to see his superiority reflected in other people’s eyes. He believes that this feeling of superiority will eventually bring him peace. That version is familiar. But there are other proud people who have low self-esteem. They feel they haven’t lived up to their potential. They feel unworthy. They want to hide and disappear, to fade into the background and nurse their own hurts. We don’t associate them with pride, but they are still, at root, suffering from the same disease. They are still yoking happiness to accomplishment; it’s just that they are giving themselves a D– rather than an A+. They tend to be just as solipsistic, and in their own way as self-centered, only in a self-pitying and isolating way rather than in an assertive and bragging way. One key paradox of pride is that it often combines extreme self-confidence with extreme anxiety. The proud person often appears self-sufficient and egotistical but is really touchy and unstable. The proud person tries to establish self-worth by winning a great reputation, but of course this makes him utterly dependent on the gossipy and unstable crowd for his own identity. The proud person is competitive. But there are always other people who might do better. The most ruthlessly competitive person in the contest sets the standard that all else must meet or get left behind. Everybody else has to be just as monomaniacally driven to success. One can never be secure. As Dante put it, the “ardor to outshine / Burned in my bosom with a kind of rage.” Hungry for exaltation, the proud person has a tendency to make himself ridiculous. Proud people have an amazing tendency to turn themselves into buffoons, with a comb-over that fools nobody, with golden bathroom fixtures that impress nobody, with name-dropping stories that inspire nobody. Every proud man, Augustine writes, “heeds himself, and he who pleases himself seems great to himself. But he who pleases himself pleases a fool, for he himself is a fool when he is pleasing himself.”16 Pride, the minister and writer Tim Keller has observed, is unstable because other people are absentmindedly or intentionally treating the proud man’s ego with less reverence than he thinks it deserves. He continually finds that his feelings are hurt. He is perpetually putting up a front. The self-cultivator spends more energy trying to display the fact that he is happy—posting highlight reel Facebook photos and all the rest—than he does actually being happy. Augustine suddenly came to realize that the solution to his problem would come only after a transformation more fundamental than any he had previously entertained, a renunciation of the very idea that he could be the source of his own solution.

Gus Speth tells us in the environmental journal Solutions: Economic growth may be the world’s secular religion, but for much of the world it is a god that is failing—underperforming for most of the world’s people and, for those in affluent societies, now creating more problems than it is solving. The never-ending drive to grow the overall U.S. economy undermines communities and the environment. It fuels a ruthless international search for energy and other resources; it fails at generating the needed jobs; and it rests on a manufactured consumerism that is not meeting the deepest human needs. Americans are substituting growth and consumption for dealing with the real issues—for doing things that would truly make the country better off. Psychologists have pointed out, for example, that while economic output per person in the United States has risen sharply in recent decades, there has been no increase in life satisfaction, and levels of distrust and depression have increased substantially.

EAGLE The East direction is represented by eagle and condor, who bring vision, clarity, and foresight. Eagle perceives the entire panorama of life without becoming bogged down in its details. The energies of eagle assist us in finding the guiding vision of our lives. The eyes of condor see into the past and the future, helping to know where we come from, and who we are becoming. When I work with a client who is stuck in the traumas of the past, I help her to connect with the spirit of eagle or condor. As this energy infuses the healing space, my client is often able to attain new clarity and insight into her life. This is not an intellectual insight, but rather a call, faint at first, hardly consciously heard. Her possibilities beckon to her and propel her out of her grief and into her destiny. I believe that while everyone has a future, only certain people have a destiny. Having a destiny means living to your fullest human potential. You don’t need to become a famous politician or poet, but your destiny has to be endowed with meaning and purpose. You could be a street sweeper and be living a destiny. You could be the president of a large corporation and be living a life bereft of meaning. One can make oneself available to destiny, but it requires a great deal of courage to do so. Otherwise our destiny bypasses us, leaving us deprived of a fulfillment known by those who choose to take the road less traveled. Eagle allows us to rise above the mundane battles that occupy our lives and consume our energy and attention. Eagle gives us wings to soar above trivial day-to-day struggles into the high peaks close to Heaven. Eagle and condor represent the self-transcending principle in nature. Biologists have identified the self-transcending principle as one of the prime agendas of evolution. Living molecules seek to transcend their selfhood to become cells, then simple organisms, which then form tissues, then organs, and then evolve into complex beings such as humans and whales. Every transcending jump is inclusive of all of the levels beneath it. Cells are inclusive of molecules, yet transcend them; organs are inclusive of cells, yet go far beyond them; whales are inclusive of organs yet cannot be described by them, as the whole transcends the sum of its parts. The transcending principle represented by eagle states that problems at a certain level are best solved by going up one step. The problems of cells are best resolved by organs, while the needs of organs are best addressed by an organism such as a butterfly or a human. The same principle operates in our lives. Think of nested Russian dolls. Material needs are the tiny doll in the center. The larger emotional doll encompasses them, and both are contained within the outermost spiritual doll. In this way, we cannot satisfy emotional needs with material things, but we can satisfy them spiritually. When we go one step up, our emotional needs are addressed in the solution. We rise above our life dilemmas on the wings of eagle and see our lives in perspective.

From millions of sources all over the globe, through every possible channel and medium—light waves, airwaves, ticker tapes, computer banks, telephone wires, television cables, satellites, printing presses—information pours in. Behind it, in every imaginable form of storage—on paper, on video and audio tape, on discs, film, and silicon chips—is an ever greater volume of information waiting to be retrieved. Like the Sorcerer’s Apprentice, we are awash in information. And all the sorcerer has left us is a broom. Information has become a form of garbage, not only incapable of answering the most fundamental human questions but barely useful in providing coherent direction to the solution of even mundane problems. To say it still another way: The milieu in which Technopoly flourishes is one in which the tie between information and human purpose has been severed, i.e., information appears indiscriminately, directed at no one in particular, in enormous volume and at high speeds, and disconnected from theory, meaning, or purpose.

Tris,” he says. “What did they do to you? You’re acting like a lunatic.” “That’s not very nice of you to say,” I say. “They put me in a good mood, that’s all. And now I really want to kiss you, so if you could just relax--” “I’m not going to kiss you. I’m going to figure out what’s going on,” he says. I pout my lower lip for a second, but then I grin as the pieces come together in my mind. “That’s why you like me!” I exclaim. “Because you’re not very nice either! It makes so much more sense now.” “Come on,” he says. “We’re going to see Johanna.” “I like you, too.” “That’s encouraging,” he replies flatly. “Come on. Oh, for God’s sake. I’ll just carry you.” He swings me into his arms, one arm under my knees and the other around my back. I wrap my arms around his neck and plant a kiss on his cheek. Then I discover that the air feels nice on my feet when I kick them, so I move my feet up and down as he walks us toward the building where Johanna works. When we reach her office, she is sitting behind a desk with a stack of paper in front of her, chewing on a pencil eraser. She looks up at us, and her mouth drifts open slightly. A hunk of dark hair covers the left side of her face. “You really shouldn’t cover up your scar,” I say. “You look prettier with your hair out of your face.” Tobias sets me down too heavily. The impact is jarring and hurts my shoulder a little, but I like the sound my feet made when they hit the floor. I laugh, but neither Johanna nor Tobias laughs with me. Strange. “What did you do to her?” Tobias says, terse. “What in God’s name did you do?” “I…” Johanna frowns at me. “They must have given her too much. She’s very small; they probably didn’t take her height and weight into account.” “They must have given her too much of what?” he says. “You have a nice voice,” I say. “Tris,” he says, “please be quiet.” “The peace serum,” Johanna says. “In small doses, it has a mild, calming effect and improves the mood. The only side effect is some slight dizziness. We administer it to members of our community who have trouble keeping the peace.” Tobias snorts. “I’m not an idiot. Every member of your community has trouble keeping the peace, because they’re all human. You probably dump it into the water supply.” Johanna does not respond for a few seconds. She folds her hands in front of her. “Clearly you know that is not the case, or this conflict would not have occurred,” she says. “But whatever we agree to do here, we do together, as a faction. If I could give the serum to everyone in this city, I would. You would certainly not be in the situation you are in now if I had.” “Oh, definitely,” he says. “Drugging the entire population is the best solution to our problem. Great plan.” “Sarcasm is not kind, Four,” she says gently. “Now, I am sorry about the mistake in giving too much to Tris, I really am. But she violated the terms of our agreement, and I’m afraid that you might not be able to stay here much longer as a result. The conflict between her and the boy--Peter--is not something we can forget.” “Don’t worry,” says Tobias. “We intend to leave as soon as humanly possible.

Before the late modern era, most religions and ideologies took it for granted that death was our inevitable fate. Moreover, most faiths turned death into the main source of meaning in life. These creeds taught people that they must come to terms with death and pin their hopes on the afterlife, rather than seek to overcome death and live for ever here on earth. The best minds were busy giving meaning to death, not trying to escape it. Disciples of progress do not share this defeatist attitude. For men of science, death is not an inevitable destiny, but merely a technical problem. People die not because the gods decreed it, but due to various technical failures – a heart attack, cancer, an infection. And every technical problem has a technical solution. If the heart flutters, it can be stimulated by a pacemaker or replaced by a new heart. If cancer rampages, it can be killed with drugs or radiation. If bacteria proliferate, they can be subdued with antibiotics. True, at present we cannot solve all technical problems. But we are working on them. Our best minds are not wasting their time trying to give meaning to death.

demonstrating that the first of these, the integral fast reactor, was safe even under the circumstances that destroyed Three Mile Island 2 and would prove disastrous at Chernobyl and Fukushima. The liquid fluoride thorium reactor (LFTR), an even more advanced concept developed at Tennessee’s Oak Ridge National Laboratory, is fueled by thorium. More plentiful and far harder to process into bomb-making material than uranium, thorium also burns more efficiently in a reactor and could produce less hazardous radioactive waste with half-lives of hundreds, not tens of thousands, of years. Running at atmospheric pressure, and without ever reaching a criticality, the LFTR doesn’t require a massive containment building to guard against loss-of-coolant accidents or explosions and can be constructed on such a compact scale that every steel mill or small town could have its own microreactor tucked away underground. In 2015 Microsoft founder Bill Gates had begun funding research projects similar to these fourth-generation reactors in a quest to create a carbon-neutral power source for the future. By then, the Chinese government had already set seven hundred scientists on a crash program to build the world’s first industrial thorium reactor as part of a war on pollution. “The problem of coal has become clear,” the engineering director of the project said. “Nuclear power provides the only solution.

There is a way of living life, a mode of being religious that causes destruction wherever it appears. It is the misinterpretation of the concept of holiness. It was certainly an issue in Jesus’ day. The variety of the ‘Judaisms’ of Jesus’ day, the various schools or parties, the rabbinic schools of Hillel and Shammai . . . the Essenes . . . apocalyptic sects, mainstream elite like the Sadducees and marginalized Samaritans alike all held to some kind of holiness code, that behavior which made the people right before God. The Temple itself reflected gradations or strata of holiness, from the outer Court of the Gentiles to the Holy of Holies. This meta-map of the Temple was overlaid on Jewish society as well. Just as there were degrees of holy space in the Temple, so also in society various persons had various degrees of holiness . . . It was a hierarchical model, lived out by every group or party except one, that of Jesus. Yet, oddly enough we do not find this holiness language in Jesus’ teaching. Unlike the constant refrain of holiness in the Dead Sea Scrolls or the later Mishnah, Jesus has another set of lyrics using the same melody. Instead of “Be holy as I am holy” Jesus taught “Be merciful as your Father in heaven is merciful” (Luke 6:36). Mercy was for Jesus what holiness was to many of his contemporaries. Notice the same form is used but the substance has changed. Why is this? Because for Jesus, holiness was not a solution but a problem. Holiness caused ostracizing and exclusion; mercy brought reconciliation and re-socialization. Holiness depended on gradation and hierarchy; mercy broke through all barriers. Holiness differentiated persons based upon honor, wealth, family tree, religious affiliation; mercy recognized that God honors all, loves all and blesses all.

Absolute continuity of motion is not comprehensible to the human mind. Laws of motion of any kind become comprehensible to man only when he examines arbitrarily selected elements of that motion; but at the same time, a large proportion of human error comes from the arbitrary division of continuous motion into discontinuous elements. There is a well known, so-called sophism of the ancients consisting in this, that Achilles could never catch up with a tortoise he was following, in spite of the fact that he traveled ten times as fast as the tortoise. By the time Achilles has covered the distance that separated him from the tortoise, the tortoise has covered one tenth of that distance ahead of him: when Achilles has covered that tenth, the tortoise has covered another one hundredth, and so on forever. This problem seemed to the ancients insoluble. The absurd answer (that Achilles could never overtake the tortoise) resulted from this: that motion was arbitrarily divided into discontinuous elements, whereas the motion both of Achilles and of the tortoise was continuous. By adopting smaller and smaller elements of motion we only approach a solution of the problem, but never reach it. Only when we have admitted the conception of the infinitely small, and the resulting geometrical progression with a common ratio of one tenth, and have found the sum of this progression to infinity, do we reach a solution of the problem. A modern branch of mathematics having achieved the art of dealing with the infinitely small can now yield solutions in other more complex problems of motion which used to appear insoluble. This modern branch of mathematics, unknown to the ancients, when dealing with problems of motion admits the conception of the infinitely small, and so conforms to the chief condition of motion (absolute continuity) and thereby corrects the inevitable error which the human mind cannot avoid when it deals with separate elements of motion instead of examining continuous motion. In seeking the laws of historical movement just the same thing happens. The movement of humanity, arising as it does from innumerable arbitrary human wills, is continuous. To understand the laws of this continuous movement is the aim of history. But to arrive at these laws, resulting from the sum of all those human wills, man's mind postulates arbitrary and disconnected units. The first method of history is to take an arbitrarily selected series of continuous events and examine it apart from others, though there is and can be no beginning to any event, for one event always flows uninterruptedly from another. The second method is to consider the actions of some one man—a king or a commander—as equivalent to the sum of many individual wills; whereas the sum of individual wills is never expressed by the activity of a single historic personage. Historical science in its endeavor to draw nearer to truth continually takes smaller and smaller units for examination. But however small the units it takes, we feel that to take any unit disconnected from others, or to assume a beginning of any phenomenon, or to say that the will of many men is expressed by the actions of any one historic personage, is in itself false. It needs no critical exertion to reduce utterly to dust any deductions drawn from history. It is merely necessary to select some larger or smaller unit as the subject of observation—as criticism has every right to do, seeing that whatever unit history observes must always be arbitrarily selected. Only by taking infinitesimally small units for observation (the differential of history, that is, the individual tendencies of men) and attaining to the art of integrating them (that is, finding the sum of these infinitesimals) can we hope to arrive at the laws of history.

When I was a boy, not yesterday of course, When life, I thought, was a whole lot More certain than it is today, I made a list of those I thought Liked me as much as I liked them – For at that age we’re loved By just about everybody Whom we care to love; how different It is in later years, when affection Has no guarantee of reciprocation, When we may spend so very long Yearning for one who cannot Love us back, or cares not to, Or who lives somewhere else And has forgotten our address And the way we looked or spoke. The remarkable thing about love Is that it is freely available, Is as plentiful as oxygen, Is as joyous as a burn in spate, And need never run out. And yet, for all its plenitude, We ration it so strictly and forget Its curative properties, its subtle Ability to make the soul-injured Whole again, to make the lonely Somehow assured that their solitude Will not last forever; its promise That if we open our heart It is joy and resolution That will march in triumphant Through the gates we create. When I look at Scotland, At this country that possesses me, I wonder what work love Has still to do; and find the answer Closer at hand than I thought – In the images of contempt and disdain, That are still there, as stubborn As human imperfections can be; In the coldness of heart That sees nothing wrong In indifference to want, in dislike Of those who are different, In the cutting, dismissive Turn of phrase, in the sneer. Love is not there, in all those places, But it will be; love cannot solve Every human problem, but it makes A start on a solution; love Is the only compass-point We need to learn; we need not Be clever to know it, nor endowed With unusual vision, love Comes free, at least in those forms Worth having, lasts as long As anything human may last. May Scotland, when it looks Into its heart tomorrow If not today, see the fingerprints Of love, its signature, its presence, Its promise of healing.

Why reinvent the light bulb Did you have a problem with the burning light? Thanks to Thomas Edison’s effort, we don’t need to invent a flashlight, we just go to the store or our closet and pull one out and fuck in. I’m sure you realize that Thomas Edison took many attempts before the lamp was mastered by someone who once asked him if he discouraged his failure and said, “Cut, I haven’t failed yet, I’ve discovered another way not to make a light lamp. You see, there’s nothing like failure, there’s just results. Someone once said that defining madness is doing something over and over and getting the same results. To do our lives right, we have to change the things we do. Just like light can burn, so we can. Life can become dark and depressed and we feel no light, no hope of sight. This picture is certainly not clear. Let me highlight this situation (intentional). When we feel down and deep in the hole, that’s when we need light to see our way through. Some of us are lucky enough to have some light on our hands, others have to come out and get it back. Many people try to invent light for themselves by thinking about positive ideas, but so far it takes them. It just gives a lot of light and there’s more light available, but people at a secondary level are about how to get it. We must not be like Thomas Edison, continue to look at the problem and think of ways to solve it. For every problem, there’s a solution. How do we find a solution? We can try, as we have said, to try to figure it out ourselves, or we can find someone who has already crossed this obstacle and do what they did. There are many books on the market today that can help us understand how to overcome obstacles in our lives. We have to read and learn from the failure of others, they’ve been through it before, and they can help teach us how to go through it. We all need more light in our lives and sometimes we can’t see light at the end of the tunnel, but there’s always hope and assistance. You know how others overcome their challenges and keep this education in you even when you feel weak and life seems bad. Don’t try to reinvent the light lamp. Learn how to carry light in yourself.

First problem: To produce wealth. Second problem: To share it. The first problem contains the question of labor. The second contains the question of salary. In the first problem the employment of forces is in question. In the second, the distribution of enjoyment. From the proper employment of forces results public power. From a good distribution of enjoyments results individual happiness. By a good distribution, not an equal but an equitable distribution must be understood. From these two things combined, the public power without, individual happiness within, results social prosperity. Social prosperity means the man happy, the citizen free, the nation great. England solves the first of these two problems. She creates wealth admirably, she divides it badly. This solution which is complete on one side only leads her fatally to two extremes: monstrous opulence, monstrous wretchedness. All enjoyments for some, all privations for the rest, that is to say, for the people; privilege, exception, monopoly, feudalism, born from toil itself. A false and dangerous situation, which sates public power or private misery, which sets the roots of the State in the sufferings of the individual. A badly constituted grandeur in which are combined all the material elements and into which no moral element enters. Communism and agrarian law think that they solve the second problem. They are mistaken. Their division kills production. Equal partition abolishes emulation; and consequently labor. It is a partition made by the butcher, which kills that which it divides. It is therefore impossible to pause over these pretended solutions. Slaying wealth is not the same thing as dividing it. The two problems require to be solved together, to be well solved. The two problems must be combined and made but one. …Solve the two problems, encourage the wealthy, and protect the poor, suppress misery, put an end to the unjust farming out of the feeble by the strong, put a bridle on the iniquitous jealousy of the man who is making his way against the man who has reached the goal, adjust, mathematically and fraternally, salary to labor, mingle gratuitous and compulsory education with the growth of childhood, and make of science the base of manliness, develop minds while keeping arms busy, be at one and the same time a powerful people and a family of happy men, render property democratic, not by abolishing it, but by making it universal, so that every citizen, without exception, may be a proprietor, an easier matter than is generally supposed; in two words, learn how to produce wealth and how to distribute it, and you will have at once moral and material greatness; and you will be worthy to call yourself France.

No sound strategy for studying fascism can fail to examine the entire context in which it was formed and grew. Some approaches to fascism start with the crisis to which fascism was a response, at the risk of making the crisis into a cause. A crisis of capitalism, according to Marxists, gave birth to fascism. Unable to assure ever-expanding markets, ever-widening access to raw materials, and ever-willing cheap labor through the normal operation of constitutional regimes and free markets, capitalists were obliged, Marxists say, to find some new way to attain these ends by force. Others perceive the founding crisis as the inadequacy of liberal state and society (in the laissez-faire meaning of liberalism current at that time) to deal with the challenges of the post-1914 world. Wars and revolutions produced problems that parliament and the market—the main liberal solutions—appeared incapable of handling: the distortions of wartime command economies and the mass unemployment attendant upon demobilization; runaway inflation; increased social tensions and a rush toward social revolution; extension of the vote to masses of poorly educated citizens with no experience of civic responsibility; passions heightened by wartime propaganda; distortions of international trade and exchange by war debts and currency fluctuations. Fascism came forward with new solutions for these challenges. Fascists hated liberals as much as they hated socialists, but for different reasons. For fascists, the internationalist, socialist Left was the enemy and the liberals were the enemies’ accomplices. With their hands-off government, their trust in open discussion, their weak hold over mass opinion, and their reluctance to use force, liberals were, in fascist eyes, culpably incompetent guardians of the nation against the class warfare waged by the socialists. As for beleaguered middle-class liberals themselves, fearful of a rising Left, lacking the secret of mass appeal, facing the unpalatable choices offered them by the twentieth century, they have sometimes been as ready as conservatives to cooperate with fascists. Every strategy for understanding fascism must come to terms with the wide diversity of its national cases. The major question here is whether fascisms are more disparate than the other “isms.” This book takes the position that they are, because they reject any universal value other than the success of chosen peoples in a Darwinian struggle for primacy. The community comes before humankind in fascist values, and respecting individual rights or due process gave way to serving the destiny of the Volk or razza. Therefore each individual national fascist movement gives full expression to its own cultural particularism. Fascism, unlike the other “isms,” is not for export: each movement jealously guards its own recipe for national revival, and fascist leaders seem to feel little or no kinship with their foreign cousins. It has proved impossible to make any fascist “international” work.

Unconditional blame is the tendency to explain all difficulties exclusively as the consequence of forces beyond your influence, to see yourself as an absolute victim of external circumstances. Every person suffers the impact of factors beyond his control, so we are all, in a sense, victims. We are not, however, absolute victims. We have the ability to respond to our circumstances and influence how they affect us. In contrast, the unconditional blamer defines his victim-identity by his helplessness, disowning any power to manage his life and assigning causality only to that which is beyond his control. Unconditional blamers believe that their problems are always someone else’s fault, and that there’s nothing they could have done to prevent them. Consequently, they believe that there’s nothing they should do to address them. Unconditional blamers feel innocent, unfairly burdened by others who do things they “shouldn’t” do because of maliciousness or stupidity. According to the unconditional blamer, these others “ought” to fix the problems they created. Blamers live in a state of self-righteous indignation, trying to control people around them with their accusations and angry demands. What the unconditional blamer does not see is that in order to claim innocence, he has to relinquish his power. If he is not part of the problem, he cannot be part of the solution. In fact, rather than being the main character of his life, the blamer is a spectator. Watching his own suffering from the sidelines, he feels “safe” because his misery is always somebody else’s fault. Blame is a tranquilizer. It soothes the blamer, sheltering him from accountability for his life. But like any drug, its soothing effect quickly turns sour, miring him in resignation and resentment. In order to avoid anxiety and guilt, the blamer must disown his freedom and power and see himself as a plaything of others. The blamer feels victimized at work. His job is fraught with letdowns, betrayals, disappointments, and resentments. He feels that he is expected to fix problems he didn’t create, yet his efforts are never recognized. So he shields himself with justifications. Breakdowns are never his fault, nor are solutions his responsibility. He is not accountable because it is always other people who failed to do what they should have done. Managers don’t give him direction as they should, employees don’t support him as they should, colleagues don’t cooperate with him as they should, customers demand much more than they should, suppliers don’t respond as they should, senior executives don’t lead the organization as they should, administration systems don’t work as they should—the whole company is a mess. In addition, the economy is weak, the job market tough, the taxes confiscatory, the regulations crippling, the interest rates exorbitant, and the competition fierce (especially because of those evil foreigners who pay unfairly low wages). And if it weren’t difficult enough to survive in this environment, everybody demands extraordinary results. The blamer never tires of reciting his tune, “Life is not fair!

You have unfairly tasked me with three very difficult questions. I was very interested in your comments about Christ’s atheism on the cross. That final moment of atheism, that’s something I have never thought about in that way. It’s a very interesting thought because what it really ….it’s an unbelievably merciful idea in some sense. That the burden of life is so unbearable and you see in the Christian passion, of course, torture, unfair judgement by society, betrayal by friends and then a low death. That’s about …as bad as it gets. Right? Which is why it is an archetypal story. It’s about as bad as it gets. And the story that you describe points out that it’s so bad that even God himself might despair about the essential quality of being. Right? Right. So that is merciful in some sense because it does say that there is something that’s built into the fabric of existence, that tests us so severely in our faith about being itself that even God himself falls prey to the temptation to doubt. So that’s…ok now… There is a very large critical literature that suggests that if you want to develop optimal resilience, what you do is lay out a pathway towards somewhere better, someone comes in, they have a problem, you try to figure out what the problem is and then you try to figure out what might constitute a solution. So you have a map. And it’s a tentative map of how you get from where things aren’t so good to where they are better. And then you have the person go out in the world and confront those things that they are avoiding, that are stopping them from moving to that higher place. And there’s an archetypal reality to that, you’re in a fallen state, you are attempting to redeem yourself and there is a process by which that has to occur. And that process involves voluntary confrontation with what you’re afraid of, disgusted by and inclined to avoid. And that’s works. Every psychological school agrees upon that exposure therapy, psychoanalysts expose you to the tragedies of your past, and redeem you in that manner, the behaviourists expose you to the terrors of the present and redeem you in that manner, but there is a broad agreement between psychological schools that that works. My sense is that we are called upon as individuals precisely to do that in our life. We are faced by this unbearable reality, that you made reference to when you talked about the situation on the cross, life itself is fundamentally - and this is a pessimism that we might share - it’s fundamentally suffering and malevolence. But this is I think where we differ, I believe that the evidence suggests that the light that you discover in your life is proportionate to the amount of darkness that you are willing to forthrightly confront and that there is no necessarily upper limit to that. So I think that the good that people are capable of it’s a higher good than the evil that people are capable of. And believe me that I do not say that lightly, given that I know about the evil that people are capable of. And I believe that the central psychological message of the biblical corpus fundamentally it’s that. That’s why it culminates in some sense with the idea that it is necessary to confront the devil and to accept the unjustness of your tortured mortality. If you can do that, and that’s a challenge sufficient to challenge even God himself, you have the best chance of transcending it, and living the kind of life that would set your house in order and everyone’s house in order at the same time. And I think that’s true even in states like North Korea...

Speech to the Reichstag April 26, 1942 The British Jew, Lord Disraeli, once said that the race problem is the key to the history of the world. We National Socialists have become great in this knowledge. By devoting our attention to the existence of the race problem, we have found the solution for many problems which would have otherwise have seemed incomprehensible. The hidden forces which incited England already in 1914, in the first world war, were Jews. The force which paralyzed us at that time and finally forced us to surrender with the slogan that Germany was no longer able to bear homeward a victorious flag, came from the Jews. It was the Jews who fomented the revolution among our people and thus robbed us of every possibility at further resistance. Since 1939 the Jews have maneuvered the British Empire into the most perilous crisis it has ever known. The Jews were the carriers of that Bolshevist infection which once threatened to destroy Europe. It was also they who incited the ranks of the plutocracies to war, and it is the Jews who have driven America to war against all her own interests, simply and solely from the Jewish capitalistic point of view. And President Roosevelt, lacking ability himself, lends an ear to his brain trust, whose leading men I do not need to mention by name; they are Jews, nothing but Jews. And once again, as in the year 1915, she (America) will be incited by a Jewish President and his completely Jewish entourage to go to war without any reason or sense whatever, with nations which have never done anything to America, and with people from whom America can never win anything. For what is the sense of a war waged by a state having territory without people against people without territory. In the terms of the war it is no longer a question of the interests of individual nations; it is, rather, a question of conflict between nations which want to make the lives of their people secure on this earth, and nations which have become the helpless tools of an international world parasite. The German soldiers and the allies have had an opportunity to witness at first hand the actual work of this Jewish International-war mongers in that country in which Jewish dictatorship has exclusive power and in which it is being taught as the most ideal form of government in the world for future generations and to which low subjects of other nations have become inexplicably subservient just as this was the case with us at one time. And at this juncture this seemingly senile Europe has, as always in the course of its history, raised aloft the torch of its perception and today the men of Europe are marching as the representatives of a new and better order as the genuine youth of social and national liberty throughout the world. Gentlemen! In the course of this winter a decision has been reached in international struggle which as regards to problems involved far exceeds in scope those difficulties which must and can be solved in normal warfare; when in November 1918 the German nation being befogged by the hypocritical phraseology of the American President at that time, Wilson, laid down its arms, although undefeated, and withdrew from the field of battle it was acting under the influence of that Jewish race which hoped to succeed in establishing a secure bulwark of Bolshevism in the very heart of Europe. We know the theoretical principles and the cruel truth regarding the aims of this world-wide pestilence. It is called, "the Rule of the Proletariat," and it really is "Jewish Dictatorship," the extermination of national government and of the intelligent element among the nations, and the rule over the proletariat after it has thus deprived of its leaders and through its own fault ended defenseless by the concerted efforts of Jewish international criminals.

Every Problem has a Solution. Then where is the Problem? How TRUE it is !!! Let’s make a promise today to yourself, Now on you will not get disturbed because of any problem. We have been granted a LIFE to give happiness to others while keeping ourselves happy. My dear friends do not let it go waste unnecessarily!!!

The government used to be able to coordinate complex solutions to problems like atomic weaponry and lunar exploration. But today, after 40 years of indefinite creep, the government mainly just provides insurance; our solutions to big problems are Medicare, Social Security, and a dizzying array of other transfer payment programs. It’s no surprise that entitlement spending has eclipsed discretionary spending every year since 1975. To increase discretionary spending we’d need definite plans to solve specific problems. But according to the indefinite logic of entitlement spending, we can make things better just by sending out more checks.

Every problem has a solution hidden away somewhere, and if only you look hard enough you will find

What singles out ‘bad taste’ is merely that the desire for compensation has grown particularly acute because the deprivation has been correspondingly intense. ... In every instance of bad taste, we find an over-eager embracing of a good quality – sweetness, freedom, fun or prosperity – that is, or once was, in very short supply in the owner’s life. Bad taste can appal, but once one understands its origins, sympathy is a more appropriate response. What is ‘bad’ in bad taste is not the person, but the prior difficulty for which they are seeking to compensate through their décor. There is no point in mocking or offering lectures about art history. The problem isn’t a lack of information. It is a trauma created by a badly broken and unbalanced world. Therefore, the solution to bad taste is, in the broad sense, political. Good taste comes about when people feel appreciated, when there’s enough to go around and when there’s an economy that doesn’t routinely humiliate and abase its members. To make good taste more widespread, what matters above all are efforts to diminish the desperate lives in which lapses of taste invariably have their origins.

It’s weird when you think about, isn’t it? What if the Rider had a more positive orientation? Imagine a world in which you experienced a rush of gratitude every single time you flipped a light switch and the room lit up. Imagine a world in which after a husband forgot his wife’s birthday, she gave him a big kiss and said, “For thirteen of the last fourteen years you remembered my birthday! That’s wonderful!” This is not our world. But in times of change, it needs to be. Our Rider has a problem focus when he needs a solution focus.

There are no individual solutions to collective problems. Nonetheless, it is individuals who must come together and figure out what to do. In all of this, there is the unaddressed question of leadership. The anarchist in me genuinely believes rotating leadership is a solution: people take turns taking the lead in the areas of their greatest competence, interest, or desire. Another similar collaborative idea might be: best idea wins. But art is so subjective, and for five different people five different ideas might each seem best. It has always been my thinking that if someone in the group feels strongly that we should do something, then we should do it, their strong desire shouldn’t be watered or sanded down by the democratic entropy of the group. I want the projects to be open enough to welcome the strongest impulses of each of the participants. This is my ideal, and like all ideals it is something I often fall short of achieving. Perhaps this ideal is not even best for every collaborative situation. In a sense, it is just another way of saying that I want to work in ways that are deeply collaborative while at the same time keeping our most intense individual artistic differences more alive than alive.

A few years ago, we engaged a team of experts to determine the “secret sauce” that propelled those rare leaders, organizations, and movements to success. They discovered five principles that are consistently present when transformational breakthroughs take place. To spark this sort of change, you must: 1. Make a Big Bet. So many people and organizations are naturally cautious. They look at what seemed to work in the past and try to do more of it, leading to only incremental advances. Every truly history-making transformation has occurred when people have decided to go for revolutionary change. 2. Be bold, take risks. Have the guts to try new, unproven things and the rigor to continue experimenting. Risk taking is not a blind leap off a cliff but a lengthy process of trial and error. And it doesn’t end with the launch of a product or the start of a movement. You need to be willing to risk the next big idea, even if it means upsetting your own status quo. 3. Make failure matter. Great achievers view failure as a necessary part of advancing toward success. No one seeks it out, but if you’re trying new things, the outcome is by definition uncertain. When failure happens, great innovators make the setback matter, applying the lessons learned and sharing them with others. 4. Reach beyond your bubble. Our society is in thrall to the myth of the lone genius. But innovation happens at intersections. Often the most original solutions come from engaging with people with diverse experiences to forge new and unexpected partnerships. 5. Let urgency conquer fear. Don’t overthink and overanalyze. It’s natural to want to study a problem from all angles, but getting caught up in questions like “What if we’re wrong?” and “What if there is a better way?” can leave you paralyzed with fear. Allow the compelling need to act to outweigh all doubts and setbacks. These five principles can be summarized in two words: Be Fearless.

He’s been on the top and he’s been on the bottom and he’s done all 12 steps and more . . . he knows there’s no easy answer, but every solution to every problem has to start somewhere.”4

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Finally, a word about teachers. My argument should not be construed as an attack on them. Teaching is a difficult job, as I have found in my experience of working with aspiring young journalists. In France as in every country, there are extraordinary teachers who inspire and motivate their students. As elsewhere, there are also some bad teachers, and a big majority that is diligent, conscientious and not properly recognized for their work. My quarrel is not with them. Quite the contrary : as I will discuss, teachers are the solution to France’s biggest educational problems. Teachers, that is, who are well trained and flexible, more autonomous, better paid and more respected. Unfortunately, the French education system has failed to allow teachers to evolve with the times. It leaves them with no margin for manoeuvre, no responsibility and no encouragement. They shoot teachers here, too, don’t they?

When you encounter people who are poisoned inside, don’t let it rub off on you. If you sink down to their level and you’re cold and rude back to them, you’ve allowed them to contaminate you. Rise above that. Be a part of the solution, not the problem. You overcome evil with good. If somebody is rude to you, just bless them, smile, and keep moving forward. Jesus put it this way: “Blessed are the meek, for they will inherit the earth” (Matthew 5:5 NIV). When we hear the word meek, many times we think of someone who is weak, shy, and reserved; just a fearful little person. The image is that meek people can’t stand up for themselves and everyone runs over them. That’s not meek at all. Meekness is not weakness. It’s strength under control. Meekness is like a wild stallion that has been tamed. The horse is still strong, still powerful, and has just as much speed as before he was tamed. The only difference is, now that strength is under control. You can walk up to the horse, pet him, lead him around, probably get on him and ride him. But don’t be fooled. He has the same power, the same tenacity; he’s just learned how to control it. When you’re a meek person, you don’t go around trying to straighten everybody out. You don’t respond to every critic. People may be talking about you, but you don’t let it bother you. Keep your strength under control. It’s not how proud you are, or how many people you straighten out, or how you can prove yourself. If you argue with a critic and try to prove yourself, all you’re doing is sinking to his or her level. Don’t fall into that trap. You are an eagle. You can rise above it. You may have the power to straighten out your critic. You may feel like giving them a piece of your mind. Your emotions may tell you, Get in there. Pay them back. Get even. Instead, listen to what the apostle Paul told his protégé Timothy: “Be calm and cool and steady” (2 Timothy 4:5 AMP). He was saying, in other words, “Don’t give away your power. Keep your strength under control.

We all have to deal with unexpected tragedies and trauma. Being a believer doesn’t exempt you from life’s turbulent times. The Scripture says rain falls on the just and on the unjust. When you find yourself facing a crisis, it’s easy to give up your happiness, panic, and fall apart. But you have to realize that crisis is not a surprise to God. It may be unexpected to us, but God knows the end from the beginning. God has solutions to problems that we haven’t even had. And God would not have allowed the difficulty unless He had a divine purpose for it.

Every problem has solutions.

Every Problem Has A Solution But The Outcome Is Not Determined By Other People's Opinions. It Is Determined By Your Initial Thoughts About It And Your Abilities

Turn him loose, and the American White Man can and has whipped anything in sight. Sooner or later, the Jews will finally cross the borderline of American patience as they have done all throughout their history. When they do, the reaction of the American White Man will make the Jews get on their knees and pray for Adolf Hitler to save them. The revenge taken upon them by other outraged host people will seem like heaven compared to the ferocity of the White American, once he has had all he is going to take from these arrogant Jews. It is my hope to be organized and ready to channel this damned-up flood of righteous American rebellion against Jew tyranny, once it breaks loose, into CONSTRUCTIVE, rather than purely destructive directions. If I am successful, we can find a just solution to the Jewish problem. If I am unsuccessful, there will be Jews swinging from every lamp post in America.

Turn him loose, and the American White Man can and has whipped anything in sight. Sooner or later, the Jews will finally cross the borderline of American patience as they have done all throughout their history. When they do, the reaction of the American White Man will make the Jews get on their knees and pray for Adolf Hitler to save them. The revenge taken upon them by other outraged host people will seem like heaven compared to the ferocity of the White American, once he has had all he is going to take from these arrogant Jews. It is my hope to be organized and ready to channel this damned-up flood of righteous American rebellion against Jew tyranny, once it breaks loose, into CONSTRUCTIVE, rather than purely destructive directions. If I am successful, we can find a just solution to the Jewish problem. If I am unsuccessful, there will be Jews swinging from every lamp post in America.

Second, they attribute all the trouble in the world to the established church government. So just as they became known for virtue by their relentless criticism of the authorities, so also they become known for their brilliance since they claim to have uncovered the cause of all the world’s ills. They might with equal justice condemn the laws of ancient Israel (established by God Himself) for the many failures which the prophets condemned in their days, as they would condemn our English church government (which God Himself has also established in a way) for every stain and blemish found in the church today. These spring from the roots of human frailty and corruption, and thus not only are, but always have been, and for all I know always will be complained of, until the end of the world, whatever form of government prevails. (8.) Third, having captured men’s imaginations, they put forward their own form of church government as the only comprehensive solution to all these problems, and sing its praises to the sky.

For example, our knives deliver the performance of those fancy knives at a fraction of the cost—and we’ll deliver them right to your door! Pro tip: this is also a perfect place to insert the belief statement you created in the previous section (e.g., “At the Cerebral Knife Company, we believe that every home cook deserves affordable, professional-grade knives”). Here’s another example of an infomercial narrative for a piece of home exercise equipment: Hey, do you want to lose weight and get in the best shape of your life? Well, the best way to do that is to go to the gym five times a week and work out for two hours each time. But gym memberships are expensive—and who has that kind of time? What you need is our awesome, cost-effective home exercise machine. Or how about an infomercial narrative for some kind of fruit and vegetable juicer: Eating too many processed foods is destroying your health. The solution is to eat more fresh fruits, vegetables, and juices. The problem is that typical juicers are too large, time-consuming to use, expensive, hard to clean, and kill too many of your food’s helpful nutrients. Our awesome, compact, easy-to-clean, and affordable juice machine is what you need! From a classical sales perspective, this messaging and pitch formula is so effective because at each stage your audience is taking small, incremental steps toward your solution. These steps are rooted in both universal truths and emotion. While the approach starts with tension to garner the buyer’s interest, the story unfolds naturally with no big leaps of faith required.

THE work of deciding cases goes on every day in hundreds of courts throughout the land. Any judge, one might suppose, would find it easy to describe the process which he had followed a thousand times and more. Nothing could be farther from the truth. Let some intelligent layman ask him to explain:  he will not go very far before taking refuge in the excuse that the language of craftsmen is unintelligible to those untutored in the craft. Such an excuse may cover with a semblance of respectability an otherwise ignominious retreat. It will hardly serve to still the pricks of curiosity and conscience. In moments of introspection, when there {10} is no longer a necessity of putting off with a show of wisdom the uninitiated interlocutor, the troublesome problem will recur, and press for a solution. What is it that I do when I decide a case? To what sources of information do I appeal for guidance? In what proportions do I permit them to contribute to the result? In what proportions ought they to contribute? If a precedent is applicable, when do I refuse to follow it? If no precedent is applicable, how do I reach the rule that will make a precedent for the future? If I am seeking logical consistency, the symmetry of the legal structure, how far shall I seek it? At what point shall the quest be halted by some discrepant custom, by some consideration of the social welfare, by my own or the common standards of justice and morals? Into that strange compound which is brewed daily in the caldron of the courts, all these ingredients enter in varying proportions. I am not concerned to inquire whether judges ought to be allowed to brew such a compound at all. I take judge-made law as one of the existing realities of life. There, before us, {11} is the brew. Not a judge on the bench but has had a hand in the making.

They were all unconscious worshippers of the State. Whether the State they worshipped was the Fascist State or the incarnation of quite another dream, they thought of it as something that transcended both its citizens and their lives. Whether it was tyrannical or paternalistic, dictatorial or democratic, it remained to them monolithic, centralized, and remote. This was why the political leaders and my peasants could never understand one another. The politicians oversimplified things, even while they clothed them in philosophical expressions. Their solutions were abstract and far removed from reality; they were schematic halfway measures, which were already out of date. Fifteen years of Fascism had erased the problem of the South from their minds and if now they thought of it again they saw it only as a part of some other difficulty, through the fictitious generalities of party and class and even race...All of them agreed that the State should be something about it, something concretely useful, and beneficent, and miraculous, and they were shocked when I told them that the State, as they conceived it, was the greatest obstacle to the accomplishment of anything...We can bridge the abyss only when we succeed in creating a government in which the peasants feel they have some share...Plans laid by a central government, however much good they may do, still leave two hostile Italys on either side of the abyss. The difficulties we were discussing, I explained to them, were far more complex than they realized...First of all, we are faced with two very different civilizations, neither of which can absorb the other...The second aspect of the trouble is economic, the dilemma of poverty. The land has been gradually impoverished: the forests have been cut down, the rivers have been reduced to mountain streams that often run dry, and livestock has become scarce. Instead of cultivating trees and pasture lands there has been an unfortunate attempt to raise wheat in soil that does not favor it. There is no capital, no industry, no savings, no schools; emigration is no longer possible, taxes are unduly heavy, and malaria is everywhere. All this is in large part due to the ill-advised intentions and efforts of the State, a State in which the peasants cannot feel they have a share, and which has brought them only poverty and deserts...We must make ourselves capable of inventing a new form of government, neither Fascist, nor Communist, nor even Liberal, for all three of these are forms of the religion of the State. We must rebuild the foundations of our concept of the State with the concept of the individual, which is its basis...The individual is not a separate unit, but a link, a meeting place of relationships of every kind...The name of this way out is autonomy. The State can only be a group of autonomies, an organic federation, The unit or cell through which the peasants can take part in the complex life of the nation must be the autonomous or self-governing rural community. This is the only form of government which can solve in our time the three interdependent aspects of the problem of the South; which can allow the co-existence of two different civilizations, without one lording it over the other or weighing the other down; which can furnish a good chance for escape from poverty...But the autonomy or self-government of the community cannot exist without the autonomy of the factory, the school, and the city, of every form of social life. This is what I learned from a year of life underground.

And every technical problem has a technical solution.