Former Students Quotes

An old joke has an Oxford professor meeting an American former graduate student and asking him what he's working on these days. 'My thesis is on the survival of the class system in the United States.' 'Oh really, that's interesting: one didn't think there was a class system in the United States.' 'Nobody does. That's how it survives.

The the uncertainty was dispelled and the melancholy lifted as he saw a familiar stocky figure moving near one of the tents. "Halt!" he cried out gladly, and a slight pressure with his knees set Tug galloping through the deserted Gathering site. The dog, caught by surprise, barked once, then shot in pursuit like an arrow from a bow. The grim-faced Ranger straightened from the fire at the sound of his former student's voice. He stood, hands on hips and a frown on his face as Will and Tug careered toward him. But inside, there was a lightening of his heart that he never failed to feel when in Will's company. Not for the first time, the realization hit Halt that Will was no longer a mere boy. No one wore the Silver Oakleaf if he hadn't proven himself to be worthy. Despite himself, he felt a surge of pride.

He took over, and he said: 'If I have to shoot 200,000 students to save China from another 100 years of disorder, so be it.'" - Recalling how former Chinese leader Deng Xiaoping dealt with the 1989 Tiananmen Square protests

And speaking of options ,these kids [the ones who attend elite universities] have all been told that theirs are limitless. Once you commit to something, though, that ceases to be true. A former student sent me an essay he wrote, a few years after college, called "The Paradox of Potential." Yale students, he said, are like stem cells. They can be anything in the world, so they try to delay for as long as possible the moment when they have to become just one thing in particular. Possibility, paradoxically, becomes limitation.

Jerry Laws, former smokejumper and now high school district superintendent: “We’re making changes in this district. Teachers teaching, not proselytizing, preparing students for life. No social promotions. Good order in every classroom. They must earn what they seek.

I read of a Buddhist teacher who developed Alzheimer's. He had retired from teaching because his memory was unreliable, but he made one exception for a reunion of his former students. When he walked onto the stage, he forgot everything, even where he was and why. However, he was a skilled Buddhist and he simply began sharing his feelings with the crowd. He said, "I am anxious. I feel stupid. I feel scared and dumb. I am worried that I am wasting everyone's time. I am fearful. I am embarrassing myself." After a few minutes of this, he remembered his talk and proceeded without apology. The students were deeply moved, not only by his wise teachings, but also by how he handled his failings. There is a Buddhist saying, "No resistance, no demons.

The essence of education is, in the words of William James, to teach a person what deserves to be valued, to impart ideals as well as knowledge, to cultivate in students the ability to distinguish the true and good from their counterfeits and the wisdom to prefer the former to the latter.

As observers of totalitarianism such as Victor Klemperer noticed, truth dies in four modes, all of which we have just witnessed. The first mode is the open hostility to verifiable reality, which takes the form of presenting inventions and lies as if they were facts. The president does this at a high rate and at a fast pace. One attempt during the 2016 campaign to track his utterances found that 78 percent of his factual claims were false. This proportion is so high that it makes the correct assertions seem like unintended oversights on the path toward total fiction. Demeaning the world as it is begins the creation of a fictional counterworld. The second mode is shamanistic incantation. As Klemperer noted, the fascist style depends upon “endless repetition,” designed to make the fictional plausible and the criminal desirable. The systematic use of nicknames such as “Lyin’ Ted” and “Crooked Hillary” displaced certain character traits that might more appropriately have been affixed to the president himself. Yet through blunt repetition over Twitter, our president managed the transformation of individuals into stereotypes that people then spoke aloud. At rallies, the repeated chants of “Build that wall” and “Lock her up” did not describe anything that the president had specific plans to do, but their very grandiosity established a connection between him and his audience. The next mode is magical thinking, or the open embrace of contradiction. The president’s campaign involved the promises of cutting taxes for everyone, eliminating the national debt, and increasing spending on both social policy and national defense. These promises mutually contradict. It is as if a farmer said he were taking an egg from the henhouse, boiling it whole and serving it to his wife, and also poaching it and serving it to his children, and then returning it to the hen unbroken, and then watching as the chick hatches. Accepting untruth of this radical kind requires a blatant abandonment of reason. Klemperer’s descriptions of losing friends in Germany in 1933 over the issue of magical thinking ring eerily true today. One of his former students implored him to “abandon yourself to your feelings, and you must always focus on the Führer’s greatness, rather than on the discomfort you are feeling at present.” Twelve years later, after all the atrocities, and at the end of a war that Germany had clearly lost, an amputated soldier told Klemperer that Hitler “has never lied yet. I believe in Hitler.” The final mode is misplaced faith. It involves the sort of self-deifying claims the president made when he said that “I alone can solve it” or “I am your voice.” When faith descends from heaven to earth in this way, no room remains for the small truths of our individual discernment and experience. What terrified Klemperer was the way that this transition seemed permanent. Once truth had become oracular rather than factual, evidence was irrelevant. At the end of the war a worker told Klemperer that “understanding is useless, you have to have faith. I believe in the Führer.

He was a sleaze, a nobody, a former graduate student of English studies.

You've been my teachers, clergy, my fellow students, coworkers, bosses, principals, sometimes you were a former friend or even family I once trusted. You've taken things I told you in utter confidence, & twisted them into lies to be used against me. Without cause, you have told lies against me. You have refused to see me as a human being. You have kicked me when I was up & you have kicked me when I was down. But today, you will kick me no more, I will no longer be your verbal or physical punching bag, Today, I discovered the secret that will never allow you or friends, who will one day turn on you too, to hurt me again. Today as I lay broken & bleeding in that dark place I crawl into when I think I can't take it anymore, I found something extraordinary. My humanity. As my soul screamed in bleeding agony & I wanted to die rather than live one more day in a world where you exist, I realized that my tears & ability to feel pain without lashing out to return that hurt to someone else makes me human.

with a singlemindedness common only to former Soviet interior-ministry troops and first-year law students

Treading water, a little dog-paddling—it’s a lot like writing a novel, Clark,” the dump reader told his former student. “It feels like you’re going a long way, because it’s a lot of work, but you’re basically covering old ground—you’re hanging out in familiar territory.

Well, my dear sisters, the gospel is the good news that can free us from guilt. We know that Jesus experienced the totality of mortal existence in Gethsemane. It's our faith that he experienced everything- absolutely everything. Sometimes we don't think through the implications of that belief. We talk in great generalities about the sins of all humankind, about the suffering of the entire human family. But we don't experience pain in generalities. We experience it individually. That means he knows what it felt like when your mother died of cancer- how it was for your mother, how it still is for you. He knows what it felt like to lose the student body election. He knows that moment when the brakes locked and the car started to skid. He experienced the slave ship sailing from Ghana toward Virginia. He experienced the gas chambers at Dachau. He experienced Napalm in Vietnam. He knows about drug addiction and alcoholism. Let me go further. There is nothing you have experienced as a woman that he does not also know and recognize. On a profound level, he understands the hunger to hold your baby that sustains you through pregnancy. He understands both the physical pain of giving birth and the immense joy. He knows about PMS and cramps and menopause. He understands about rape and infertility and abortion. His last recorded words to his disciples were, "And, lo, I am with you always, even unto the end of the world." (Matthew 28:20) He understands your mother-pain when your five-year-old leaves for kindergarten, when a bully picks on your fifth-grader, when your daughter calls to say that the new baby has Down syndrome. He knows your mother-rage when a trusted babysitter sexually abuses your two-year-old, when someone gives your thirteen-year-old drugs, when someone seduces your seventeen-year-old. He knows the pain you live with when you come home to a quiet apartment where the only children are visitors, when you hear that your former husband and his new wife were sealed in the temple last week, when your fiftieth wedding anniversary rolls around and your husband has been dead for two years. He knows all that. He's been there. He's been lower than all that. He's not waiting for us to be perfect. Perfect people don't need a Savior. He came to save his people in their imperfections. He is the Lord of the living, and the living make mistakes. He's not embarrassed by us, angry at us, or shocked. He wants us in our brokenness, in our unhappiness, in our guilt and our grief. You know that people who live above a certain latitude and experience very long winter nights can become depressed and even suicidal, because something in our bodies requires whole spectrum light for a certain number of hours a day. Our spiritual requirement for light is just as desperate and as deep as our physical need for light. Jesus is the light of the world. We know that this world is a dark place sometimes, but we need not walk in darkness. The people who sit in darkness have seen a great light, and the people who walk in darkness can have a bright companion. We need him, and He is ready to come to us, if we'll open the door and let him.

The establishment’s reply is that dissenting students are bent, not on positive innovation, but on negative disruption. Against this, however, it can be argued that these two processes are very closely related and that the former only degenerates into the latter when it finds itself blocked.

Consider a white ninth-grade student taking American history in a predominantly middle-class town in Vermont. Her father tapes Sheetrock, earning an income that in slow construction seasons leaves the family quite poor. Her mother helps out by driving a school bus part-time, in addition to taking care of her two younger siblings. The girl lives with her family in a small house, a winterized former summer cabin, while most of her classmates live in large suburban homes. How is this girl to understand her poverty? Since history textbooks present the American past as four hundred years of progress and portray our society as a land of opportunity in which folks get what they deserve and deserve what they get, the failures of working-class Americans to transcend their class origin inevitably get laid at their own doorsteps.

Many of VILE’s recent schemes had been stopped by their former-student-turned-renegade-thief, Carmen Sandiego.

We ourselves are the last to notice that we are not making any headway. It is brought to our notice from the outside; former students suddenly emerge as our superiors. As we grow older, the respect we receive diminishes: the disproportion between our age and our position becomes evident, first to other people and finally to ourselves. Then it is time to retreat.

Helga’s gray pupils glued to the ground, unable to look at her student for a long time. Slowly, her long white hair retracted into her skull, growing scratchy and short. The grooves of her face magically deepened and the skin hardened to a leathery tan beneath a growing white beard. Her cheeks hollowed, her nose fattened, her eyebrows bushied, her body burlying to a barrel shape . . . until at last Yuba the Gnome gazed up at his former students, in the same lavender dress and wobbly heels. “Do you mind if I change?” he asked quietly. Sophie gawped at her old Forest Group teacher, morphed from a girl into a boy. She twirled to Agatha, appalled. “That’s how you want us to get in the boys’ school? By turning us into . . . gnomes?” Agatha banged her head against the wall.

Franz shook his head. "When a society is rich, its people don't need to work with their hands;they can devote themselves to activities of the spirit. We have more and more universities and more and more students. If students are going to earn degrees, they've got to come up with dissertation topics. And since dissertations can be written about everything under the sun, the number of topics is infinite. Sheets of paper covered with words pile up in archives sadder than cemeteries, because no one ever visits them, not even on All Souls' Day. Culture is perishing in overproduction, in an avalanche of words, in the madness of quantity. That's why one banned book in your former country means infinitely more than the billions of words spewed out by our universities.

The bishop has pushed himself to the limits of his reputation to avoid any connection to the distasteful funeral going on across the way. Yet he knows, along with all of Copenhagen, that the events below are all anyone is talking about. They will be in all the papers tomorrow, and the next day, and the next. It is of paramount importance that these papers record that the newly minted Bishop of all Denmark, Hans L. Martensen, shepherd to the nation, was not present at the burial of his former student, now the scourge of all Christendom, Søren Kierkegaard.

Many students come to me full of wonderful intentions hoping to change the world; they plan to spend their time helping the poor and disadvantaged. I tell them to first graduate and make a lot of money, and only then figure out how best to help those in need. Too often students can’t meaningfully help the disadvantaged now, even if it makes them feel good for trying to. I have seen so many former students in their late 30s and 40s struggling to make ends meet. They spent their time in college doing good rather than building their careers and futures. I warn students today to be careful how they use their precious time and to think carefully about when is the right time to help. It’s a well-worn cliché, but you have to help yourself before you help others. This is too often lost on idealistic students. I am often asked whether one should

Sobchak did not abandon the city’s democratic institutions, but after his election, the former law professor focused his efforts on strengthening law enforcement and tax collection. He turned to his former student in the law faculty at Leningrad State University, Vladimir Putin, for help.

When I learned my mom was going to die of cancer at the age of forty-five, I felt the same way. I didn’t even believe in God, but I still felt that he owed me something. I had the gall to think How dare he? I couldn’t help myself. I’m a selfish brute. I wanted what I wanted and I expected it to be given to me by a God in whom I had no faith. Because mercy had always more or less been granted me, I assumed it always would be. But it wasn’t. It wasn’t granted to my friend whose eighteen-year-old daughter was killed by a drunk driver either. Nor was it granted to my other friend who learned her baby is going to die of a genetic disorder in the not-distant future. Nor was it granted to my former student whose mother was murdered by her father before he killed himself. It was not granted to all those people who were in the wrong place at the wrong time when they came up against the wrong virus or military operation or famine or carcinogenic or genetic mutation or natural disaster or maniac. Countless people have been devastated for reasons that cannot be explained or justified in spiritual terms. To do as you are doing in asking If there were a God, why would he let my little girl have to have possibly life-threatening surgery?— understandable as that question is—creates a false hierarchy of the blessed and the damned. To use our individual good or bad luck as a litmus test to determine whether or not God exists constructs an illogical dichotomy that reduces our capacity for true compassion. It implies a pious quid pro quo that defies history, reality, ethics, and reason. It fails to acknowledge that the other half of rising—the very half that makes rising necessary— is having first been nailed to the cross. That

A former student, in an essay called "The Paradox of Potential," writes, "Instead, we moved cautiously, in groups, plodding down a few well-worn trails so as to ensure that two or four years down the road, we could be stem cells again, still undifferentiated, still brimming with potential.

Former president Bill Clinton (born in 1946 and a Yale Law Student of Charles Reich) describes this divide: "If you look back on the sixties and, on balance, you think there was more good than harm, then you're probably a Democrat. If you think there was more harm than good, you're probably a Republican.

Here’s a very simple example,” says Annie Duke, an elite professional poker player, winner of the World Series of Poker, and a former PhD-level student of psychology. “Everyone who plays poker knows you can either fold, call, or raise [a bet]. So what will happen is that when a player who isn’t an expert sees another player raise, they automatically assume that that player is strong, as if the size of the bet is somehow correlated at one with the strength of the other person’s hand.” This is a mistake.

Of all ruins, that of a fine man is the saddest.

Did you ever hear of a congress of lawyers for simplifying the law and discouraging litigation? What

The very existence of a world carries with it the proof of a world-maker, as the table guarantees the pre-existence of the carpenter. Granting

We think we are pushing our own way bravely, but there is a great Hand in ours all the time.

A dead fish can float with the stream, but it takes a man to swim against it." What

it was the ugliness of character, which is as attractive as beauty. His

if a man wants friends be must go among strangers. It's

a universe implies the existence of a universe maker, and

We who claim toleration should be the first to extend it to others. I

an unbeliever may be as bigoted as any of the orthodox, and

a man may be very dogmatic in his opposition to dogma. Such

The former can be very brief as the context is clearly the text they refer to. The latter need be written with more care and details as they need to be self-explanatory.

folk ballad about a woman named Daisy who is reincarnated as a medical student whose gross anatomy cadaver turns out to be himself in a former life, i.e., Daisy.

The traditional gross anatomy lab represented a sort of sink-or-swim mentality about dealing with death. To cope with what was being asked of them, medical students had to find ways to desensitize themselves. They quickly learned to objectify cadavers, to think of the dead as structures and tissues, and not a former human being. Humor--at the cadaver's expense--was tolerated, condoned even.

In language that would have been unthinkable just a few years ago, a young Moroccan named Brother Rachid last year called out President Obama on YouTube for claiming that Islamic State was “not Islamic”: Mr President, I must tell you that you are wrong about ISIL. You said ISIL speaks for no religion. I am a former Muslim. My dad is an imam. I have spent more than 20 years studying Islam. . . . I can tell you with confidence that ISIL speaks for Islam. . . . ISIL’s 10,000 members are all Muslims. . . . They come from different countries and have one common denominator: Islam. They are following Islam’s Prophet Muhammad in every detail. . . . They have called for a caliphate, which is a central doctrine in Sunni Islam. I ask you, Mr. President, to stop being politically correct—to call things by their names. ISIL, Al-Qaeda, Boko Haram, Al-Shabaab in Somalia, the Taliban, and their sister brand names, are all made in Islam. Unless the Muslim world deals with Islam and separates religion from state, we will never end this cycle. . . . If Islam is not the problem, then why is it there are millions of Christians in the Middle East and yet none of them has ever blown up himself to become a martyr, even though they live under the same economic and political circumstances and even worse? . . . Mr. President, if you really want to fight terrorism, then fight it at the roots. How many Saudi sheikhs are preaching hatred? How many Islamic channels are indoctrinating people and teaching them violence from the Quran and the hadith? . . . How many Islamic schools are producing generations of teachers and students who believe in jihad and martyrdom and fighting the infidels?1

The authors of literary works may not have intended all the subtleties, complexities, undertones, and overtones that are attributed to them by critics and by students writing doctoral theses." "That's what God says about geologists," I told him...

But no matter how carefully we schedule our days, master our emotions, and try to wring our best life now from our better selves, we cannot solve the problem of finitude. We will always want more. We need more. We are carrying the weight of caregiving and addiction, chronic pain and uncertain diagnosis, struggling teenagers and kids with learning disabilities, mental illness and abusive relationships. A grandmother has been sheltering without a visitor for months, and a friend's business closed its doors. Doctors, nurses, and frontline workers are acting as levees, feeling each surge of the disease crash against them. My former students, now serving as pastors and chaplains, are in hospitals giving last rites in hazmat suits. They volunteer to be the last person to hold his hand. To smooth her hair. The truth if the pandemic is the truth of all suffering: that it is unjustly distributed. Who bears the brunt? The homeless and the prisoners. The elderly and the children. The sick and the uninsured. Immigrants and people needing social services. People of color and LGBTQ people. The burdens of ordinary evils— descriminations, brutality, predatory lending, illegal evictions, and medical exploitation— roll back on the vulnerable like a heavy stone. All of us struggle against the constraints places on our bodies, our commitments, our ambitions, and our resources, even as we're saddled with inflated expectations of invincibility. This is the strange cruelty of suffering in America, its insistence that everything is still possible.

Since at least the year 2000 and the election of George Bush, Americans have shown themselves to be increasingly enamored with the heroic couplet of men and stupidity. As the election in 2004 proved, playing dumb means playing to "the people," who, apparently, find intellectual acumen to be a sign of overeducation, elitism, and Washington insider status. As many critics have pointed out, no one could be more of a Washington insider than George W. Bush, the son of a former president and the brother of the governor of Florida. Even so, in both of his election campaigns Bush made a populist version of stupidity into a trademark and sold himself to the public as a down-home guy, a fun BBQpaI, a man's man, a student privileged enough to go to Yale but "real" enough to only get Cs-in other words, an inarticulate, monolingual buffoon who was a safe bet for the White House because he was not trying to befuddle an increasingly uneducated populace with facts, figures, or, god forbid, ideas. His opponent in the election, John Kerry, was fluent in French, well educated, well spoken, and highly suspicious on all counts.

Sober for seven years, Spencer had replaced his heroin and methamphetamine addiction with martial arts even before he’d left for federal prison. The jujitsu practice had sustained him throughout his incarceration—even when his girlfriend dumped him and when his former martial-arts teacher and onetime father figure was arrested and jailed for taking indecent liberties with a teenage female student. Spencer stuck to his recovery and to his prison workouts, ignoring the copious drugs that had been smuggled inside, and he read voraciously about mixed martial arts. Using the Bureau of Prisons’ limited email system, he had Ginger copy articles about various MMA fighters—laboriously pasting in one block of text at a time—so he could memorize pro tips and workout strategies and, eventually, through her, reach out directly to fighters and studio owners for advice.

We have been waiting for an hour when we see a squad of German soldiers line up on the roadbed alongside the train. Next comes a column of people in civilian clothes. Surely they are Jews. All of them are rather well dressed, with suitcases in their hands as if departing peacefully on vacation. They climb aboard the train while a sergeant major keeps them moving along, “Schnell, schnell.” There are men and women of all ages, even children. Among them I see one of my former students, Jeanine Crémieux. She got married in 1941 and had a baby last spring. She is holding the infant in her left arm and a suitcase in her right hand. The first step is very high above the rocky roadbed. She puts the suitcase on the step and holds on with one hand to the doorjamb, but she can’t quite hoist herself up. The sergeant major comes running, hollers, and kicks her in the rear. Losing her balance, she screams as her baby falls to the ground, a pathetic little white wailing heap. I will never know if it was hurt, because my friends pulled me back and grabbed my hand just as I was about to shoot. Today I know what hate is, real hate, and I swear to myself that these acts will be paid for.

I married him—despite all the very good reasons that no one should ever partner up for a third time—because early on, he reminded me of the best father figure of my life, my ninth-grade English teacher. When that man died, his friends (eighty-year-old poker buddies, pals from his teaching days, devoted former students of all ages and types) wept. He was old, fat, diabetic, and often brusque. Women desired him and my children loved him and most men liked his company a great deal. He was loyal, imperious, needy, charming, bighearted, and just about the most selfish, lovable, and foolishly fearless person I had ever known. And then I met Brian and found another.

We know from several statements of Knecht's that he wanted to write the former Master's biography, but official duties left him no time for such a task. He had learned to curb his own wishes. Once he remarked to one of his tutors: "It is a pity that you students aren't fully aware of the luxury and abundance in which you live. But I was exactly the same when I was still a student. We study and work, don't waste much time, and think we may rightly call ourselves industrious–but we are scarcely conscious of all we could do, all that we might make of our freedom. Then we suddenly receive a call from the hierarchy, we are needed, are given a teaching assignment, a mission, a post, and from then on move up to a higher one, and unexpectedly find ourselves caught in a network of duties that tightens the more we try to move inside it. All the tasks are in themselves small, but each one has to be carried out at its proper hour, and the day has far more tasks than hours. That is well; one would not want it to be different. But if we ever think, between classrooms, Archives, secretariat, consulting room, meetings, and official journeys–if we ever think of the freedom we possessed and have lost, the freedom for self-chosen tasks, for unlimited, far-flung studies, we may well feel the greatest yearning for those days, and imagine that if we ever had such freedom again we would fully enjoy its pleasures and potentialities.

In late 1905 a crisis occurred within the Quorum of the Twelve Apostles that soon impacted the remainder of McKay’s life. Two members of the quorum, Matthias F. Cowley and John W. Taylor, were obliged to resign because of their refusal to disavow the further practice of plural marriage. By the time of the April general conference of 1906, Apostle Marriner W. Merrill had died, resulting in three vacancies within the quorum. James E. Talmage, who later was sustained to the same quorum, wrote, “These were filled on nomination and vote by the following: Orson F. Whitney, George F. Richards (a son of the late Apostle Franklin D. Richards) and David O. McKay (a former student of mine). They are good men, and I verily believe selected by inspiration.

Trent Kite told Fackelmann he thought Gately was out of his fucking mind. Fax observed that Kite himself was not exactly a W. T. Sherman with the ladies, even with coke-whores and strung-out nursing students and dipsoid lounge-hags whose painted faces swung loose from their heads. Fackelmann claimed to have started a Log just to keep track of Kite’s attempted pickup lines—surefire lines like e.g. ‘You’re the second most beautiful woman I’ve ever seen, the first most beautiful woman I’ve ever seen being former British Prime Minister Margaret Thatcher,’ and ‘If you came home with me I’m unusually confident that I could achieve an erection,’ and said that if Kite wasn’t still cherry at twenty-three and a half it was proof of some kind of divine-type grace.

By the mid-twentieth century, segregation in the former Confederate states was probably worse than in the late nineteenth century. Clennon King, a black student who applied to the University of Mississippi in 1958, was forcefully committed to a mental asylum. The presiding judge ruled that a black person must surely be insane to think that he could be admitted to the University of Mississippi.

Today, one must dig to uncover the history of Black Fort Greene, whose pioneers seem in danger of being forgotten. Dr. McKinney’s former brownstone at 205 DeKalb Avenue—the site of her thriving medical practice—would be listed for sale in 2016 for nearly $2.7 million, without any mention of its history. Instead, the names of Brooklyn’s slave-holding families dominate the terrain. Boerum Hill (named for Simon Boerum, a man with three slaves). Wyckoff Street (Peter Wyckoff, enslaver of seven). Ditmas Park (four slaves). Luquer Street (thirteen). Van Brunt Street (seven). Cortelyou Road (two). Both Van Dam and Bayard streets are named for the owners of slave ships, while Stuyvesant Heights is named for the man who governed the New Netherland colony of the Dutch West India Company, which shipped tens of thousands of slaves. Even the McKinney school began with a slave-owning name. Back when Dasani’s grandmother was a student, this was still the Sands Junior High School, named for Joshua Sands (enslaver of six) and his brother Comfort Sands (three). None of this is known to Dasani, whose parents only talk about the slavery of their Southern ancestors. The North is where they came to be free.

More often than not, these attempts at sociability ended in painful silence. His old friends, who remembered him as a brilliant student and wickedly funny conversationalist, were appalled by what had happened to him. Tom had slipped from the ranks of the anointed, and his downfall seemed to shake their confidence in themselves, to open the door onto a new pessimism about their own prospects in life. It didn't help matters that Tom had gained weight, that his former plumpness now verged on an embarrassing rotundity, but even more disturbing was the fact that he didn't seem to have any plans, that he never spoke about how he was going to undo the damage he'd done to himself and get back on his feet. Whenever he mentioned his new job, he described it in odd, almost religious terms, speculating on such questions as spiritual strength and the importance of finding one's path through patience and humility, and this confused them and made them fidget in their chairs. Tom's intelligence had not been dulled by the job, but no one wanted to hear what he had to say anymore, least of all the women he talked to, who expected young men to be full of brave ideas and clever schemes about how they were going to conquer the world. Tom put them off with his doubts and soul-searchings, his obscure disquisitions on the nature of reality, his hesitant manner. It was bad enough that he drove a taxi for a living, but a philosophical taxi driver who dressed in army-navy clothes and carried a paunch around his middle was a bit too much to ask. He was a pleasant guy, of course, and no one actively disliked him, but he wasn't a legitimate candidate?not for marriage, not even for a crazy fling.

As students, we have all known two types of teachers, the pedantic and the inspiring. The former have a definite method and operate according to well-established habits; the latter need neither, because they know the subject through and through, Indeed, we may say that teaching methods, which generate subjective habits, are but poor substitutes for the kind of objective intimacy with the subject matter to be taught, which we call 'habitus

This book is fiction and all the characters are my own, but it was inspired by the story of the Dozier School for Boys in Marianna, Florida. I first heard of the place in the summer of 2014 and discovered Ben Montgomery’s exhaustive reporting in the Tampa Bay Times. Check out the newspaper’s archive for a firsthand look. Mr. Montgomery’s articles led me to Dr. Erin Kimmerle and her archaeology students at the University of South Florida. Their forensic studies of the grave sites were invaluable and are collected in their Report on the Investigation into the Deaths and Burials at the Former Arthur G. Dozier School for Boys in Marianna, Florida. It is available at the university’s website. When Elwood reads the school pamphlet in the infirmary, I quote from their report on the school’s day-to-day functions. Officialwhitehouseboys.org is the website of Dozier survivors, and you can go there for the stories of former students in their own words. I quote White House Boy Jack Townsley in chapter four, when Spencer is describing his attitude toward discipline. Roger Dean Kiser’s memoir, The White House Boys: An American Tragedy, and Robin Gaby Fisher’s The Boys of the Dark: A Story of Betrayal and Redemption in the Deep South (written with Michael O’McCarthy and Robert W. Straley) are excellent accounts. Nathaniel Penn’s GQ article “Buried Alive: Stories From Inside Solitary Confinement” contains an interview with an inmate named Danny Johnson in which he says, “The worst thing that’s ever happened to me in solitary confinement happens to me every day. It’s when I wake up.” Mr. Johnson spent twenty-seven years in solitary confinement; I have recast that quote in chapter sixteen. Former prison warden Tom Murton wrote about the Arkansas prison system in his book with Joe Hyams called Accomplices to the Crime: The Arkansas Prison Scandal. It provides a ground’s-eye view of prison corruption and was the basis of the movie Brubaker, which you should see if you haven’t. Julianne Hare’s Historic Frenchtown: Heart and Heritage in Tallahassee is a wonderful history of that African-American community over the years. I quote the Reverend Martin Luther King Jr. a bunch; it was energizing to hear his voice in my head. Elwood cites his “Speech Before the Youth March for Integrated Schools” (1959); the 1962 LP Martin Luther King at Zion Hill, specifically the “Fun Town” section; his “Letter from Birmingham Jail”; and his 1962 speech at Cornell College. The “Negroes are Americans” James Baldwin quote is from “Many Thousands Gone” in Notes of a Native Son. I was trying to see what was on TV on July 3, 1975. The New York Times archive has the TV listings for that night, and I found a good nugget.

The combination of students who do not complete college and private colleges that do not deliver degrees that help their graduates gain employment in the FTE sector has left many poor students still in the low-wage sector but now burdened with student debts. These debts cannot be discharged unless the former student can demonstrate 'undue hardship' from the loan. The statute does not define 'undue hardship,' and many courts use the Brunner test, derived from a 1987 opinion. This standard includes persistent poverty and a good-faith effort to pay the loan. In the view of some more recent opinions, this standard further requires hopelessness that conditions will improve. In other words, the students faces a double-bind: if she tries to transition to the FTE sector, she is hampered by her student loans. Only if she foregoes this ambition can the student loan be discharged. In New jersey, even death may not bring a reprieve from student loans.

When Benjamin Bloom studied his 120 world-class concert pianists, sculptors, swimmers, tennis players, mathematicians, and research neurologists, he found something fascinating. For most of them, their first teachers were incredibly warm and accepting. Not that they set low standards. Not at all, but they created an atmosphere of trust, not judgment. It was, “I’m going to teach you,” not “I’m going to judge your talent.” As you look at what Collins and Esquith demanded of their students—all their students—it’s almost shocking. When Collins expanded her school to include young children, she required that every four-year-old who started in September be reading by Christmas. And they all were. The three- and four-year-olds used a vocabulary book titled Vocabulary for the High School Student. The seven-year-olds were reading The Wall Street Journal. For older children, a discussion of Plato’s Republic led to discussions of de Tocqueville’s Democracy in America, Orwell’s Animal Farm, Machiavelli, and the Chicago city council. Her reading list for the late-grade-school children included The Complete Plays of Anton Chekhov, Physics Through Experiment, and The Canterbury Tales. Oh, and always Shakespeare. Even the boys who picked their teeth with switchblades, she says, loved Shakespeare and always begged for more. Yet Collins maintained an extremely nurturing atmosphere. A very strict and disciplined one, but a loving one. Realizing that her students were coming from teachers who made a career of telling them what was wrong with them, she quickly made known her complete commitment to them as her students and as people. Esquith bemoans the lowering of standards. Recently, he tells us, his school celebrated reading scores that were twenty points below the national average. Why? Because they were a point or two higher than the year before. “Maybe it’s important to look for the good and be optimistic,” he says, “but delusion is not the answer. Those who celebrate failure will not be around to help today’s students celebrate their jobs flipping burgers.… Someone has to tell children if they are behind, and lay out a plan of attack to help them catch up.” All of his fifth graders master a reading list that includes Of Mice and Men, Native Son, Bury My Heart at Wounded Knee, The Joy Luck Club, The Diary of Anne Frank, To Kill a Mockingbird, and A Separate Peace. Every one of his sixth graders passes an algebra final that would reduce most eighth and ninth graders to tears. But again, all is achieved in an atmosphere of affection and deep personal commitment to every student. “Challenge and nurture” describes DeLay’s approach, too. One of her former students expresses it this way: “That is part of Miss DeLay’s genius—to put people in the frame of mind where they can do their best.… Very few teachers can actually get you to your ultimate potential. Miss DeLay has that gift. She challenges you at the same time that you feel you are being nurtured.

Fox News gets to the heart of the Zombie Reagan story: Well, Jeremy, of course on line polls are not at all scientific, in fact they’re pretty much completely bogus and in this case it’s one that was made up on the spot by a high school student, but we all know that misleading non-information is always better than dead air, so here goes. The earliest survey taken since the rather startling resurrection of the former president is looking awfully good for the challenger and awfully not good for President Obama.

a dangerous ambition more often lurks behind the specious mask of zeal for the rights of the people, than under the forbidding appearances of zeal for the firmness and efficiency of government. History will teach us, that the former has been found a much more certain road to the introduction of despotism, than the latter, and that of those men who have overturned the liberties of republics, the greatest number have begun their career, by paying an obsequious court to the people . . . commencing demagogues, and ending tyrants.

My descent into delinquency was aided and abetted by the progressive philosophy adopted by the school. No effort was made to impose discipline, which resulted in the triumph of anarchy in the classroom and the survival of the fittest in the playground. In the former, the disruptive elements made it difficult, if not impossible, for teachers to teach and for students to learn. In the latter, the school bully and his coterie of friends ruled the roost, making life miserable for everyone else and making playtime a time of fear. I

　　A former fighter pilot, teaching at an aeronautics university, discovered how this works in the classroom. One of his students had been a star in ground school but was having trouble in the air. During a training flight, she misinterpreted an instrument reading, and he yelled at her, thinking it would force her to concentrate. Instead, she started crying, and though she tried to continue reading the instruments, she couldn’t focus. He landed the plane, lesson over. What was wrong? From the brain’s perspective, nothing was wrong. The student’s mind was focusing on the source of the threat, just as it had been molded to do over the past few million years. The teacher’s anger could not direct the student to the instrument to be learned because the instrument was not the source of danger. The teacher was the source of danger. This is weapons focus, merely replacing “Saturday Night Special” with “ex-fighter pilot.” 　　The same is true if you are a parenting a child rather than teaching a student. The brain will never outgrow its preoccupation with survival.

And he was right. Because Carlos De Vil’s brain, by way of comparison, was almost as big as Cruella De Vil’s fur-coat closet. That’s what Carlos tried to tell himself, anyway, especially when people were making him run the tombs. His first class today was Weird Science, one he always looked forward to. It was where he’d originally gotten the idea to put his machine together, from the lesson on radio waves. Carlos was not the only top student in the class—he was tied, in fact, with the closest thing he had to a rival in the whole school: the scrawny, bespectacled Reza. Reza was the son of the former Royal Astronomer of Agrabah, who had consulted with Jafar to make sure the stars aligned on more than one nefarious occasion, which was how his family had found their way to the Isle of the Lost with everyone else. Weird Science was the class where Carlos always worked the hardest. The presence of Reza, who was every bit as competitive in science lab as he was, only made Carlos work that much harder. And as annoying as everyone found Reza to be—he always had to use the very biggest words for everything, whether they were used correctly and whether he was inserting a few extra syllables where they might or might not belong—he was still smart. Very smart. Which meant Carlos enjoyed besting him. Just the other week they had been working on a special elixir, and Reza had been annoyed that Carlos had figured out the secret ingredient first. Yeah, Reza was almost as smart as he was irritating. Even now he was raising his hand, waving it wildly back and forth. Their professor, the powerful sorcerer Yen Sid,

But there's only one other person besides me in the Monterey Bay area who could pick up on spectral sound waves-especially now that Jesse is going to school so far away-and that person happened to be away at a seminarian retreat in New Mexico. I knew because Father Dominic likes to keep his present (and former) students up to date on his daily activities on Facebook. The day my old high school principal started his own Facebook account was the day I swore off social media forever. So far this has worked out fine since I prefer face-to-face interactions. It's easier to tell when people are lying.

See what conversations about the past you have with your former classmates once you graduate. You’ll find that most of them were cheating. And even though they confess about this to each other, all they do is have a big laugh and slap each other’s backs and that’s it. It doesn’t become a long-lasting scar. But flunking is a different matter. If you confess that you did that, people will not just laugh innocently and let it slide away. You will be treated with scorn wherever you go. It will be a barrier to your success and the root of servitude. If you think life is just about your time as a student, you are very wrong.

To the former, then — the main heads — we must continually return, and must memorize them so far as to get a valid conception of the facts, as well as the means of discovering all the details exactly when once the general outlines are rightly understood and remembered; since it is the privilege of the mature student to make a ready use of his conceptions by referring every one of them to elementary facts and simple terms. For it is impossible to gather up the results of continuous diligent study of the entirety of things, unless we can embrace in short formulas and hold in mind all that might have been accurately expressed even to the minutest detail.

But Avril had gotten former M.I.T. #1 Men's Singles Corbett Throp to drive Mario down to V.F. Rickey's Rickey's cerebral Student Union thing, where Thorp used his old student I.D. (thumb over expiration date) to get them past the Security lady at the Rectus Bulbi and down to the YYY studio's freezing pink, where the only person who didn't talk like an angry cartoon character, a severely carbuncular man at the engineer's board, would by way of comment point only at a tripartite onionskin screen that stood folded beneath a handless wall-clock, possibly signifying that no hiatus could be that long if the absent party hadn't taken her trusty screen. Mario hadn't had any idea M.P.'d used a screen, on-air. That's when he'd gotten agitated.

Harvard’s political culture in the early 1920s was decidedly conservative. Soon after Robert’s arrival, the university imposed a quota to restrict the number of Jewish students. (By 1922, the Jewish student population had risen to twenty-one percent.) In 1924, the Harvard Crimson reported on its front page that the university’s former president Charles W. Eliot had publicly declared it “unfortunate” that growing numbers of the “Jewish race” were intermarrying with Christians. Few such marriages, he said, turned out well, and because biologists had determined that Jews are “prepotent” the children of such marriages “will look like Jews only.” While Harvard accepted a few Negroes, President A. Lawrence Lowell staunchly refused to allow them to reside in the freshman dormitories with whites.

There’s a problem when we’re creating a job you can’t do if you have kids,” Dennis Van Roekel, former president of the National Education Association, told me. “There are a lot of us who spend too much time working. But ultimately, you need time for family, time for community, time for church.” According to a union executive who has negotiated charter school contracts across the country, at many schools teachers are expected to eat lunch with their students, and have no prep period to plan lessons. At others, when a teacher calls in sick, the school will not hire a substitute, but will instead require other teachers to fill in during their prep periods. At one Chicago charter school, teachers complained that they had so little free time during the day that they could not visit the bathroom.

For the Christian, the sacred doctrine is revealed theology; for the Jew and the Muslim, the sacred doctrine is, at least primarily, the legal interpretation of the Divine Law (talmud or fiqh). The sacred doctrine in the latter sense has, to say the least, much less in common with philosophy than the sacred doctrine in the former sense. It is ultimately for this reason that the status of philosophy was, as a matter of principle, much more precarious in Judaism and in Islam than in Christianity: in Christianity philosophy became an integral part of the officially recognized and even required training of the student of the sacred doctrine. This difference explains partly the eventual collapse of philosophic inquiry in the Islamic and in the Jewish world, a collapse which has no parallel in the Western Christian world.

The accomplishment of the testimony was two-fold: It changed the death of Marshall from suicide to death by gunshot, and it brought into light bespectacled Johnson hit man, Malcolm “Mac” Wallace. At one point, Wallace, a former marine who had been the president of the University of Texas student body, had strong political aspirations. In 1946, Wallace was an organizer for Homer Rainey’s campaign for governor.44 Wallace eventually became indebted to Johnson, and the closest he would ever get to political office would be in administering of carnage for Johnson and his Texas business associates. Wallace was the Mr. X at the gas station asking Nolan Griffin for directions. Described as a “hatchet man”45 for Johnson by Lyndon’s mistress Madeleine Brown, Wallace was an important link in many of the murders connected to Johnson. Estes’s lawyer, Douglas Caddy, revealed Wallace’s and Johnson’s complicity in Texas-style justice in a letter to Stephan S. Trott at the US Department of Justice: My client, Mr. Estes, has authorized me to make this reply to your letter of May 29, 1984. Mr. Estes was a member of a four-member group, headed by Lyndon Johnson, which committed criminal acts in Texas in the 1960’s. The other two, besides Mr. Estes and LBJ, were Cliff Carter and Mack Wallace. Mr. Estes is willing to disclose his knowledge concerning the following criminal offenses: Murders 1.   The killing of Henry Marshall 2.   The killing of George Krutilek 3.   The killing of Ike Rogers and his secretary 4.   The killing of Coleman Wade 5.   The killing of Josefa Johnson 6.   The killing of John Kinser 7.   The killing of President J. F. Kennedy46

Let the nations be glad and sing for joy…. —Psalm 67:4 (KJV) My wife was poring over a map of Europe. “Look, Danny. My homeland is a tiny little country. I had no idea it was so small.” “I know, you could put maybe half a dozen Irelands inside the state of Texas.” It may be small, but Ireland has made a huge impression on the world. More than a dozen US presidents and some thirty-four million Americans trace their roots to Ireland, including my own auburn bride. Officially, Saint Patrick’s Day honors the missionary who came to Ireland about 1,600 years ago. There he started hundreds of churches and baptized thousands, thus raising the moral profile of Ireland. But most of his life is a mystery and forgotten. Unofficially, Saint Patrick’s Day is everybody’s opportunity to be Irish for a day, regardless of religion or nationality. By the simple act of wearing green, I can be lucky or bonny or practice a bit of blarney. In short, I can be happy for a day. There are many ways to celebrate the day. Some daring types dye their hair green or wear shamrock tattoos. Others march in parades or attend Irish festivals, where they dance an Irish jig or enjoy an Irish stew. More serious types demonstrate for green causes or go to spiritual retreats, where they pray for missionaries. Yes, I will wear green today, so I don’t get pinched. And I will listen to some fine Irish music, starting with my favorite, “Danny Boy.” I will also pray for some of my former students who are currently missionaries in Ireland. Most of all, I will try to be happy for the day. That’s what it’s really all about, isn’t it? And if I can be happy for one day, why not every day? There is much to be happy about, God. Help me find a reason to sing with joy every day. —Daniel Schantz Digging Deeper: Ps 16:9; Is 55:12

Black American Sign Language (BASL) is a dialect of ASL used by Black Americans in the United States, often more heavily in the Southern states. ASL and BASL diverged as a result of race-based school segregation. Because student populations were isolated from one another, the language strands evolved separately, to include linguistic variations in phonology, syntax, and vocabulary. BASL is often stigmatized when compared to “standard” ASL. The measurement of “standard signs” is particularly fraught, because it is based on signs used at Gallaudet University, a formerly segregated institution. The belief that one variant of a language is superior to others is called prescriptivism, and subscribers frequently conflate nonstandard usage with error. In the United States, progressive linguists argue that prescriptivism and prestige languages are tools for preserving existing hierarchies and power structures, with ties to Eurocentrism and white supremacist ideology.

At their best, old-fashioned military academies saved students from delinquency. At their worst, they drove boys to it by subjecting them to a culture that valued dominance, violence, and subversion of authorities. The experience is brilliantly told in Pat Conroy’s novel The Lords of Discipline, which depicts life at a military college similar to The Citadel in South Carolina. Although Conroy writes with both dismay and affection, others have offered a more scathing evaluation of these places. In his memoir, Breakshot, former mobster Kenny Gallo noted that his military boarding-school experience transformed him from “a disorderly brat into an orderly outlaw.” Recalling his career at Army and Navy Academy in California, Gallo writes, “I guess you could say my ‘normal’ social development stopped at military school when I was thirteen; I stopped developing as a healthy adult citizen and, first out of self defense and then out of pleasure, began honing my skills as a predator.”7 As

First, the biblical descriptions regarding the coming of Jesus the Jewish Messiah bear many striking resemblances to the coming Antichrist of Islam, whom Muslims refer to as the al-maseeh al-dajjaal (the counterfeit Messiah). Second, the Bible’s Antichrist bears numerous striking commonalities with the primary messiah figure of Islam, who Muslims call the Mahdi. In other words, our Messiah is their antichrist and our Antichrist is their messiah. Even more shocking to many readers was the revelation that Islam teaches that when Jesus returns, He will come back as a Muslim prophet whose primary mission will be to abolish Christianity. It’s difficult for any Bible believer to read of these things without becoming acutely aware of the satanic origins of the Islamic religion. In 2008, I also had the opportunity to coauthor another book on the same subject with Walid Shoebat, a former operative for the Palestine Liberation Organization. This book, entitled God’s War on Terror, is an almost encyclopedic discussion of the role of Islam in the last days, as well as a chronicle of Walid’s journey from a young Palestinian Muslim with a deep hatred for the Jews, to a Christian man who spends his life standing with the Jewish people and proclaiming the truth concerning the dangers of radical Islam. Together these two books have become the cornerstone of what has developed into a popular eschatological revolution. Today, I receive a steady stream of e-mails and reports from individuals expressing how much these books have affected them and transformed their understanding of the end-times. Students, pastors, and even reputable scholars have expressed that they have abandoned the popular notion that the Antichrist, his empire, and his religion will emerge out of Europe or a revived Roman Empire. Instead they have come to recognize the simple fact that the Bible emphatically and repeatedly points us to the Middle East as the launchpad and epicenter of the emerging empire of the Antichrist and his religion. Many testify that although they have been students of Bible prophecy for many years, never before had anything made so much sense, or the prophecies of the Bible become so clear. And even more important, some have even written to share that they’ve become believers or recommitted their lives to Jesus as a result of reading these books. Hallelujah!

Many Southern communities developed two school systems: an underfunded public system mostly attended by black students, and private schools set up for white children. Within a decade, these segregation academies would be an accepted part of the Southern landscape. By 1969, three hundred thousand students were enrolled in all-white schools across eleven Southern states. And twenty years after Brown, in 1974, 10 percent of the South's white school-age children were attending private schools, only a fraction of which had been open before Brown. The region's 3,500 academies enrolled 750,000 white children,a number that reflected a migration from public to private schools that was linked to the movement of black children into formerly all-white public schools. In Jackson, Mississippi, white enrollment in the public schools fell by twelve thousand students, from more than half of the student body in 1969 to less than a third eight years later. The proliferation of segregation academies threatened to create all-black public school systems in the rural South, particularly in communities with majority black populations. The effect of these private schools would be felt decades later.

in my name to train young women for global leadership. Wellesley’s twelfth and thirteenth presidents, Diana Chapman Walsh and Kim Bottomly, embraced the idea and, over several years, helped put the pieces together. In January 2010, I traveled to Massachusetts for the inaugural session. The Albright Institute was founded on the belief that a student doesn’t have to major in international relations to have a global mind-set. By giving young women the chance to work in partnership with peers from a variety of disciplines and countries, we encourage them to see differences of perspective as a strength and even as a tool to help solve complex problems. To that end, we provide an intense course of study over a three-week period between the fall and spring semesters, complemented by summer internships. Of the hundreds of Wellesley juniors and seniors who apply annually, forty are selected. In the first two weeks of each session, we offer classes run by professors, former government officials, nonprofit leaders, and businesspeople. During the final seven days, the fellows work in teams to analyze and make recommendations regarding a thorny international problem. At the end, they present their findings, which we pick apart and discuss.

The only word these corporations know is more,” wrote Chris Hedges, former correspondent for the Christian Science Monitor, National Public Radio, and the New York Times. They are disemboweling every last social service program funded by the taxpayers, from education to Social Security, because they want that money themselves. Let the sick die. Let the poor go hungry. Let families be tossed in the street. Let the unemployed rot. Let children in the inner city or rural wastelands learn nothing and live in misery and fear. Let the students finish school with no jobs and no prospects of jobs. Let the prison system, the largest in the industrial world, expand to swallow up all potential dissenters. Let torture continue. Let teachers, police, firefighters, postal employees and social workers join the ranks of the unemployed. Let the roads, bridges, dams, levees, power grids, rail lines, subways, bus services, schools and libraries crumble or close. Let the rising temperatures of the planet, the freak weather patterns, the hurricanes, the droughts, the flooding, the tornadoes, the melting polar ice caps, the poisoned water systems, the polluted air increase until the species dies. There are no excuses left. Either you join the revolt taking place on Wall Street and in the financial districts of other cities across the country or you stand on the wrong side of history. Either you obstruct, in the only form left to us, which is civil disobedience, the plundering by the criminal class on Wall Street and accelerated destruction of the ecosystem that sustains the human species, or become the passive enabler of a monstrous evil. Either you taste, feel and smell the intoxication of freedom and revolt or sink into the miasma of despair and apathy. Either you are a rebel or a slave. To be declared innocent in a country where the rule of law means nothing, where we have undergone a corporate coup, where the poor and working men and women are reduced to joblessness and hunger, where war, financial speculation and internal surveillance are the only real business of the state, where even habeas corpus no longer exists, where you, as a citizen, are nothing more than a commodity to corporate systems of power, one to be used and discarded, is to be complicit in this radical evil. To stand on the sidelines and say “I am innocent” is to bear the mark of Cain; it is to do nothing to reach out and help the weak, the oppressed and the suffering, to save the planet. To be innocent in times like these is to be a criminal.

You coming with us?” “Not this time. I’ve got a different errand to run.” “Okay.” She reached up and tucked my hair behind my ear affectionately. “Be careful. I wouldn’t want anything to happen to the worst Spanish student in the history of the language.” I laughed. “No probelmo.” By the time I found Reth, he was deep in discussion with the banshees, their discordant voices chiding him for something or other. I hated to pull him away from getting chewed out, but it had to be done. Another faeries, all spring and mint green, was with him. After briefly explaining about the location of the dancers, she left to retrieve them. I wanted to send Reth because I trusted him more, but he didn’t look good. I’d keep him with me so I could keep an eye on him. He wouldn’t ask for help—not from anyone—but I’d be there no matter what. When we got back to the house, Lend was already there with several grocery bags full of bread. Reth turned his head away as though the very sight of it was distasteful. “Even the food of this world is nothing but decay.” Clearly he had never tried pizza, because honestly. We linked hands—my ex-boyfriend, my boyfriend, and my former friend-then-enemy-then-friend and I—and walked through a door to see if maybe empty carbs were good for something after all.

MT: But you are. You are justifying it. RG: I'm trying to show that there's meaning at precisely the point where the nihilistic temptation is strongest today. I'm saying: there's a Revelation, and people are free to do with it what they will. But it too will keep reemerging. It's stronger than them. And, as we have seen, it's even capable of putting mimetic phenomena to work on its behalf, since today everyone is competing to see who is the most “victimized.” Revelation is dangerous. It's the spiritual equivalent of nuclear power. What's most pathetic is the insipidly modernized brand of Christianity that bows down before everything that's most ephemeral in contemporary thought. Christians don't see that they have at their disposal an instrument that is incomparably superior to the whole mishmash of psychoanalysis and sociology that they conscientiously feed themselves. It's the old story of Esau sacrificing his inheritance for a plate of lentils. All the modes of thought that once served to demolish Christianity are being discredited in turn by more “radical” versions of the same critique. There's no need to refute modern thought because, as each new trend one-ups its predecessors, it's liquidating itself at high speed. The students are becoming more and more skeptical, but, and above all in America, the people in power, the department chairs, the “chairpersons,” as they say, are fervent believers. They're often former sixties' radicals who've made the transition to administrative jobs in academia, the media, and the church. For a long time, Christians were protected from this insane downward spiral, and, when they finally dive in, you can recognize them by their naïve modernist faith. They're always one lap behind. They always choose the ships that the rats are in the midst of abandoning. They're hoping to tap into the hordes of people who have deserted their churches. They don't understand that the last thing that can attract the masses is a Christian version of the demagogic laxity in which they're already immersed. Today, it's thought that playing the social game, whether on the individual or the group level, is more indispensable than thinking…it's thought that there are truths that shouldn't be spoken. In America, it's become impossible to be unapologetically Christian, white, or European without running the risk of being accused of “ethnocentrism.” To which I reply that the eulogists of “multiculturalism” place themselves, to the contrary, in the purest of Western traditions. The West is the only civilization ever to have directed such criticisms against itself. The capital of the Incas had a name that I believe meant “the navel of the world.

The cane is just not going to cut it. I shared with some of my colleagues that these brothers live in neighborhoods where they are getting whapped with a piece of stick all night, stabbed with knives, and pegged with screwdrivers that have been sharpened down, and they are leaking blood. When you come to a fella without even interviewing him, without sitting him down to find out why you did what you did, your only interest is caning him, because you are burned out and frustrated yourself. You say to him, ‘Bend over, you are getting six.’ And the boy grits his teeth, skin up his face, takes those six cuts, and he is gone. But have you really been effective? Caning him is no big deal, because he’s probably ducking bullets at night. He has a lot more things on his mind than that. On the other hand, we can further send our delinquent students into damnation by telling them they are no body and all we want to do is punish, punish, punish. Here at R.M. Bailey, we have been trying a lot of different things. But at the end of the day, nothing that we do is better than the voice itself. Nothing is better than talking to the child, listening, developing trust, developing a friendship. Feel free to come to me anytime if something is bothering you, because I was your age once before. Charles chuck Mackey, former vice principal and coach of the R. M. Bailey Pacers school.

DURING those last weeks of the Bishop’s life he thought very little about death; it was the past he was leaving. The future would take care of itself. But he had an intellectual curiosity about dying; about the changes that took place in a man’s beliefs and scale of values. More and more life seemed to him an experience of the Ego, in no sense the Ego itself. This conviction, he believed, was something apart from his religious life; it was an enlightenment that came to him as a man, a human creature. And he noticed that he judged conduct differently now; his own and that of others. The mistakes of his life seemed unimportant; accidents that had occurred en route, like the shipwreck in Galveston harbour, or the runaway in which he was hurt when he was first on his way to New Mexico in search of his Bishopric. He observed also that there was no longer any perspective in his memories. He remembered his winters with his cousins on the Mediterranean when he was a little boy, his student days in the Holy City, as clearly as he remembered the arrival of M. Molny and the building of his Cathedral. He was soon to have done with calendared time, and it had already ceased to count for him. He sat in the middle of his own consciousness; none of his former states of mind were lost or outgrown. They were all within reach of his hand, and all comprehensible. Sometimes, when Magdalena or Bernard came in and asked him a question, it took him several seconds to bring himself back to the present. He could see they thought his mind was failing; but it was only extraordinarily active in some other part of the great picture of his life—some part of which they knew nothing.

A more complex way to understand this is the method used by Hermann Minkowski, Einstein’s former math teacher at the Zurich Polytechnic. Reflecting on Einstein’s work, Minkowski uttered the expression of amazement that every beleaguered student wants to elicit someday from condescending professors. “It came as a tremendous surprise, for in his student days Einstein had been a lazy dog,” Minkowski told physicist Max Born. “He never bothered about mathematics at all.”63 Minkowski decided to give a formal mathematical structure to the theory. His approach was the same one suggested by the time traveler on the first page of H. G. Wells’s great novel The Time Machine, published in 1895: “There are really four dimensions, three which we call the three planes of Space, and a fourth, Time.” Minkowski turned all events into mathematical coordinates in four dimensions, with time as the fourth dimension. This permitted transformations to occur, but the mathematical relationships between the events remained invariant. Minkowski dramatically announced his new mathematical approach in a lecture in 1908. “The views of space and time which I wish to lay before you have sprung from the soil of experimental physics, and therein lies their strength,” he said. “They are radical. Henceforth space by itself, and time by itself, are doomed to fade away into mere shadows, and only a kind of union of the two will preserve an independent reality.”64 Einstein, who was still not yet enamored of math, at one point described Minkowski’s work as “superfluous learnedness” and joked, “Since the mathematicians have grabbed hold of the theory of relativity, I myself no longer understand it.” But he in fact came to admire Minkowski’s handiwork and wrote a section about it in his popular 1916 book on relativity.

When I met Dr. Phil Zimbardo, the former president of the American Psychological Association, for lunch, I knew him primarily as the mastermind behind the famous Stanford prison experiment.7 In the summer of 1971, Zimbardo took healthy Stanford students, assigned them roles as either “guards” or “inmates,” and locked them in a makeshift “prison” in the basement of Stanford University. In just days, the “prisoners” began to demonstrate symptoms of depression and extreme stress, while the “guards” began to act cruel and sadistic (the experiment was ended early, for obvious reasons). The point is that simply being treated like prisoners and guards had, over the course of just a few days, created a momentum that caused the subjects to act like prisoners and guards. The Stanford prison experiment is legendary, and much has been written about its many implications. But what I wondered was this: If simply being treated in a certain way conditioned these Stanford students to gradually adopt these negative behaviors, could the same kind of conditioning work for more positive behavior too? Indeed, today Zimbardo is attempting a grand social experiment along those lines called the “Heroic Imagination Project.”8 The logic is to increase the odds of people operating with courage by teaching them the principles of heroism. By encouraging and rewarding heroic acts, Zimbardo believes, we can consciously and deliberately create a system where heroic acts eventually become natural and effortless. We have a choice. We can use our energies to set up a system that makes execution of goodness easy, or we can resign ourselves to a system that actually makes it harder to do what is good. Ward’s Positive Tickets system did the former, and it worked. We can apply the same principle to the choices we face when designing systems in our own lives.

Here’s some startup pedagogy for you: When confronted with any startup idea, ask yourself one simple question: How many miracles have to happen for this to succeed? If the answer is zero, you’re not looking at a startup, you’re just dealing with a regular business like a laundry or a trucking business. All you need is capital and minimal execution, and assuming a two-way market, you’ll make some profit. To be a startup, miracles need to happen. But a precise number of miracles. Most successful startups depend on one miracle only. For Airbnb, it was getting people to let strangers into their spare bedrooms and weekend cottages. This was a user-behavior miracle. For Google, it was creating an exponentially better search service than anything that had existed to date. This was a technical miracle. For Uber or Instacart, it was getting people to book and pay for real-world services via websites or phones. This was a consumer-workflow miracle. For Slack, it was getting people to work like they formerly chatted with their girlfriends. This is a business-workflow miracle. For the makers of most consumer apps (e.g., Instagram), the miracle was quite simple: getting users to use your app, and then to realize the financial value of your particular twist on a human brain interacting with keyboard or touchscreen. That was Facebook’s miracle, getting every college student in America to use its platform during its early years. While there was much technical know-how required in scaling it—and had they fucked that up it would have killed them—that’s not why it succeeded. The uniqueness and complete fickleness of such a miracle are what make investing in consumer-facing apps such a lottery. It really is a user-growth roulette wheel with razor-thin odds. The classic sign of a shitty startup idea is that it requires at least two (or more!) miracles to succeed. This was what was wrong with ours. We had a Bible’s worth of miracles to perform:

Good luck. For most of my generation, it would just go to student debt and cocktails. If anything came to me (an impossibility), I would dump it into a poorly managed career in edgy luxury items. You can’t make opera money on perfume that smells like cunts and gasoline. At any rate, I didn’t usually make an appearance beyond the gala. Or, I hadn’t until recently. But Joseph Eisner had promised me a fortune, and now he wouldn’t take my calls. He did, however, like his chamber music. It had been an acquired taste for me. In my distant undergraduate past, when circumstance sat me in front of an ensemble, I spent the first five minutes of each concert deciding which musician I would fuck if I had the chance, and the rest shifting minutely in my seat. I still couldn’t stand Chanel. And while I had learned to appreciate—indeed, enjoy—chamber ensembles, orchestras, and on occasion even the opera, I retained my former habit as a dirty amusement to add some private savor to the proceedings. Tonight, it was the violist, weaving and bobbing his way through Dvořák’s Terzetto in C Major like a sinuous dancer. I prefer the romantics—fewer hair-raising harmonies than modern fare, and certainly more engaging than funereal baroque. The intriguing arrangement of the terzetto kept me engaged, in that slightly detached and floating manner engendered by instrumental performance. Moreover, the woman to my left, one row ahead, was wearing Salome by Papillon. The simple fact of anyone wearing such a scent in public pleased me. So few people dared wear anything at all these days, and when they did, it was inevitably staid: an inoffensive classic or antiseptic citrus-and-powder. But this perfume was one I might have worn myself. Jasmine, yes, but more indolic than your average floral. People sometimes say it smells like dirty panties. As the trio wrapped up for intermission, I took a steadying breath of musk and straightened my lapels. The music was only a means to an end, after all.

It wasn't only my friends who suffered from female rivalry. I remember when I was just sixteen years old, during spring vacation, being whisked off to an early lunch by my best friend's brother, only to discover, to my astonishment and hurt, that she was expecting some college boys to drop by and didn't want me there to compete with her. When I started college at Sarah Lawrence, I soon noticed that while some of my classmates were indeed true friends, others seemed to resent that I had a boyfriend. It didn't help that Sarah Lawrence, a former girls' school, included very few straight men among its student body--an early lesson in how competing for items in short supply often brings out the worst in women. In graduate school, the stakes got higher, and the competition got stiffer, a trend that continued when I went on to vie for a limited number of academic jobs. I always had friends and colleagues with whom I could have trusted my life--but I also found women who seemed to view not only me but all other female academics as their rivals. This sense of rivalry became more painful when I divorced my first husband. Many of my friends I depended on for comfort and support suddenly began to view me as a threat. Some took me out to lunch to get the dirt, then dropped me soon after. I think they found it disturbing that I left my unhappy marriage while they were still committed to theirs. For other women, the threat seemed more immediate--twice I was told in no uncertain terms that I had better stay away from someone's husband, despite my protests that I would no more go after a friend's husband than I would stay friends with a woman who went after mine. Thankfully, I also had some true friends who remained loyal and supportive during one of the most difficult times of my life. To this day I trust them implicitly, with the kind of faith you reserve for people who have proved themselves under fire. But I've also never forgotten the shock and disappointment of discovering how quickly those other friendships turned to rivalries.

Prisons are racism incarnate. As Michelle Alexander points out, they constitute the new Jim Crow. But also much more, as the lynchpins of the prison-industrial complex, they represent the increasing profitability of punishment. They represent the increasingly global strategy of dealing with populations of people of color and immigrant populations from the countries of the Global South as surplus populations, as disposable populations. Put them all in a vast garbage bin, add some sophisticated electronic technology to control them, and let them languish there. And in the meantime, create the ideological illusion that the surrounding society is safer and more free because the dangerous Black people and Latinos, and the Native Americans, and the dangerous Asians and the dangerous White people, and of course the dangerous Muslims, are locked up! And in the meantime, corporations profit and poor communities suffer! Public education suffers! Public education suffers because it is not profitable according to corporate measures. Public health care suffers. If punishment can be profitable, then certainly health care should be profitable, too. This is absolutely outrageous! It is outrageous. It is also outrageous that the state of Israel uses the carceral technologies developed in relation to US prisons not only to control the more than eight thousand Palestinian political prisoners in Israel but also to control the broader Palestinian population. These carceral technologies, for example, the separation wall, which reminds us of the US-Mexico border wall, and other carceral technologies are the material constructs of Israeli apartheid. G4S, the organization, the corporation G4S, which profits from the incarceration and the torturing of Palestinian prisoners, has a subsidiary called G4S Secure Solutions, which was formerly known as Wackenhut. And just recently a subsidiary of that just have one more page of notes corporation, GEO Group, which is a private prison company, attempted to claim naming rights at Florida Atlantic University by donating something like $6 million, right? And, the students rose up. They said that our football stadium will not bear the name of a private prison corporation! And the students won. The students won; the name came down from the marquee.

told my people that I wanted only the best, whatever it took, wherever they came from, whatever it cost. We assembled thirty people, the brightest cybersecurity minds we have. A few are on loan, pursuant to strict confidentiality agreements, from the private sector—software companies, telecommunications giants, cybersecurity firms, military contractors. Two are former hackers themselves, one of them currently serving a thirteen-year sentence in a federal penitentiary. Most are from various agencies of the federal government—Homeland Security, CIA, FBI, NSA. Half our team is devoted to threat mitigation—how to limit the damage to our systems and infrastructure after the virus hits. But right now, I’m concerned with the other half, the threat-response team that Devin and Casey are running. They’re devoted to stopping the virus, something they’ve been unable to do for the last two weeks. “Good morning, Mr. President,” says Devin Wittmer. He comes from NSA. After graduating from Berkeley, he started designing cyberdefense software for clients like Apple before the NSA recruited him away. He has developed federal cybersecurity assessment tools to help industries and governments understand their preparedness against cyberattacks. When the major health-care systems in France were hit with a ransomware virus three years ago, we lent them Devin, who was able to locate and disable it. Nobody in America, I’ve been assured, is better at finding holes in cyberdefense systems or at plugging them. “Mr. President,” says Casey Alvarez. Casey is the daughter of Mexican immigrants who settled in Arizona to start a family and built up a fleet of grocery stores in the Southwest along the way. Casey showed no interest in the business, taking quickly to computers and wanting to join law enforcement. When she was a grad student at Penn, she got turned down for a position at the Department of Justice. So Casey got on her computer and managed to do what state and federal authorities had been unable to do for years—she hacked into an underground child-pornography website and disclosed the identities of all the website’s patrons, basically gift-wrapping a federal prosecution for Justice and shutting down an operation that was believed to be the largest purveyor of kiddie porn in the country. DOJ hired her on the spot, and she stayed there until she went to work for the CIA. She’s been most recently deployed in the Middle East with US Central Command, where she intercepts, decodes, and disrupts cybercommunications among terrorist groups. I’ve been assured that these two are, by far, the best we have. And they are about to meet the person who, so far, has been better. There is a hint of reverence in their expressions as I introduce them to Augie. The Sons of Jihad is the all-star team of cyberterrorists, mythical figures in that world. But I sense some competitive fire, too, which will be a good thing.

This is painfully obvious at a poker table. Even weak players know, in principle, that seeing through the eyes of opponents is critical. She raised the bet $20? What does that tell me about her thinking—and the cards she has? Each bet is another clue to what your opponent is holding, or wants you to think she is holding, and the only way to piece it together is to imagine yourself in her seat. Good perspective-takers can make a lot of money. So you might suppose that anyone who takes poker seriously would get good at it, quickly, or take up another hobby. And yet they so often don’t. “Here’s a very simple example,” says Annie Duke, an elite professional poker player, winner of the World Series of Poker, and a former PhD-level student of psychology. “Everyone who plays poker knows you can either fold, call, or raise [a bet]. So what will happen is that when a player who isn’t an expert sees another player raise, they automatically assume that that player is strong, as if the size of the bet is somehow correlated at one with the strength of the other person’s hand.” This is a mistake. Duke teaches poker and to get her students to see like dragonflies she walks them through a game situation. A hand is dealt. You like your cards. In the first of several rounds of betting, you wager a certain amount. The other player immediately raises your bet substantially. Now, what do you think the other player has? Duke has taught thousands of students “and universally, they say ‘I think they have a really strong hand.’” So then she asks them to imagine the same situation, except they’re playing against her. The cards are dealt. Their hand is more than strong—it’s unbeatable. Duke makes her bet. Now, what will you do? Will you raise her bet? “And they say to me, ‘Well, no.’” If they raise, Duke may conclude their hand is strong and fold. They don’t want to scare her off. They want Duke to stay in for each of the rounds of betting so they can expand the pot as much as possible before they scoop it up. So they won’t raise. They’ll only call. Duke then walks them through the same hypothetical with a hand that is beatable but still very strong. Will you raise? No. How about a little weaker hand that is still a likely winner? No raise. “They would never raise with any of these really great hands because they don’t want to chase me away.” Then Duke asks them: Why did you assume that an opponent who raises the bet has a strong hand if you would not raise with the same strong hand? “And it’s not until I walk them through the exercise,” Duke says, that people realize they failed to truly look at the table from the perspective of their opponent. If Duke’s students were all vacationing retirees trying poker for the first time, this would only tell us that dilettantes tend to be naive. But “these are people who have played enough poker, and are passionate about the game, and consider themselves good enough, that they’re paying a thousand dollars for a seminar with me,” Duke says. “And they don’t understand this basic concept.”22

Here is a foundation for understanding today what was clear to only a few fifty years earlier. Now we can see how the state-mandated racial segregation that was the subject of the Brown litigation did not suddenly appear, as a former student, Nirej Sekhorn, put it, like a bad weed in an otherwise-beautiful racial garden, a weed the Court sought to eradicate with a single swing of its judicial hoe. It illustrates as well how segregation provided whites with a sense of belonging based on neither economic nor political well-being, but simply on an identification with the ruling class determined by race and a state-supported and subsidized belief that, as whites, they were superior to blacks.

Curtis Wright, a new administrator at the FDA (and, as it happens, a former student of Roland Griffiths’s at Hopkins), had signaled that research protocols for psychedelics would be treated like any other—judged on their merits.

Manzarek and Jim Morrison were film students at UCLA when they met. They both had an abiding interest in film and the past masters as well as creating a new cinema. Through The Doors they did create cinema. At first, one strictly of The Doors, but as their influence and legend spread through culture they, in turn, inspired those that were creating movies.   The Doors Film Feast of Friends Late in March 1968 (the exact date is unknown) The Doors decided to film a documentary of their forthcoming tour. The idea may have come about because Bobby Neuwirth, who was hired to hang out with Jim and try to direct his energies to more productive pursuits than drinking, produced a film Not to Touch the Earth that utilized behind the scenes film of The Doors. The band set up an initial budget of $20,000 for the project. Former UCLA film students Jim Morrison and Ray Manzarek hired film school friends Paul Ferrara as director of photography, Frank Lisciandro as editor, and Morrison friend Babe Hill as the sound recorder.

Professor Mary Main at the University of California, Berkeley, formerly a student of Dr. Ainsworth’s, developed an accurate means of assessing an adult’s childhood attachment relationship patterns with his parents. Her technique considers primarily not what a person said in response to questions but how he said it. The patterns of people’s speech and the key words they “happen” to employ are more meaningful descriptors of their childhoods than what they consciously believe they are communicating.

From a reading researcher’s perspective or, surprisingly enough, from the perspective of a former president of the United States, the kind of “information” that Benjamin described does not represent knowledge. The journalist and writer David Ulin quoted a speech by Barack Obama to students at Hampton University in which he worried that for many of our young, information has become “a distraction, a diversion, a form of entertainment,20 rather than a tool of empowerment, rather than the means of emancipation.

The techniques used by the SAVAK, many borrowed from the Nazis and then passed along to the SAVAK by the CIA,10 were uniquely grisly and terrible. The SAVAK operated much like the Gestapo, entering a person’s home at night, hauling the person away and many times disappearing that person forever. A quite ominous State Department cable (from Wikileaks), dated March 7, 1975, describes such an event: NYMAN INFORMS THAT WHEN ARRESTED MAJID WAS AT HIS FAMILY HOME IN TEHRAN (118 AVENUE GHAANI—FORMERLY TIR). HIS FATHER HADI GHAVAM INFORMED DAUGHTER (MRS. NYMAN) THAT FIVE SAVAK MEN ENTERED HOME AT 10 P.M. AND TOOK AWAY MAJID AND FOUR OF HIS BOOKS. HE HAS NOT BEEN HEARD FROM SINCE. FATHER ALSO SAID FAIRLY LARGE NUMBER OF KARAJ STUDENTS ARRESTED AROUND SAME TIME.11 This is all the cable says. Most likely, Majid was taken to a prison and tortured, and very well could have died under torture as so many Iranians did at the hands of the SAVAK.

In 2001, a report issued by the Truth Commission on Genocide in Canada maintained that the mainline churches and the federal government were involved in the murder of over 50,000 Native children through this system. The list of offenses committed by church officials includes murder by beating, poisoning, hanging, starvation, strangulation, and medical experimentation. Torture was used to punish children for speaking Aboriginal languages. Children were involuntarily sterilized. In addition, the report found that clergy, police, and business and government officials were involved in maintaining pedophile rings using children from residential schools. Former students at boarding schools also claim that some school grounds contain unmarked graveyards of murdered babies born to Native girls who had been raped by priests and other church officials. Since this abuse has become public, the Royal Canadian Mounted Police has started a task force to investigate allegations of abuse in residential schools. By 2000, they had received 3,400 complaints against 170 suspects. Only five people were charged. By 2001, 16,000 Native people (which is 17 percent of living residential school alumni) had begun legal claims against the churches or government. Liability could run into billions of dollars, threatening some churches with bankruptcy.

One thing alone was certain, and this became the leitmotif of this remarkable myth of the Brahmin's son Siddhartha, who sets off on a journey to try and discover the truth about his life: Place no credence in those who teach wisdom, for you can only attain wisdom through your own life and your own sacrifices. By contrast, if you follow the former path, all you will ever be is at best a good student, who in turn becomes a teacher who has nothing to impart about his own experience - except for knowledge that is of little value. That insight undoubtedly had more of Nietzsche's Zarathustra about it than Buddha. 'Don't follow me, follow yourself.' For it was not a question of renouncing the Self but precisely about finding it. This was a very Western line of thought. The only things that were to be left behind were the idols that feigned a truth they did not possess. This also included smashing false self-images. Individualism that had disconnected itself from the totality of thing was an aberration. The Enlightenment image of humans as masters of nature was a lie. Siddhartha finds himself faced by a series of pure graven images - all of which he must destroy in order to become himself.

In 2016, protesters at London’s King’s College disrupted a talk by Ami Ayalon, the former head of Shin Bet, Israel’s version of our FBI. Students from a pro-Palestinian group chanted, threw chairs, smashed windows, and repeatedly set off the fire alarm in the room where Ayalon was speaking about the two-state solution to the Israel/Palestine situation, which is something he strongly supports.

In 1968, elementary school teacher Jane Elliott conducted a famous experiment with her students in the days after the assassination of Dr. Martin Luther King Jr. She divided the class by eye color. The brown-eyed children were told they were better. They were the “in-group.” The blue-eyed children were told they were less than the brown-eyed children—hence becoming the “out-group.” Suddenly, former classmates who had once played happily side by side were taunting and torturing one another on the playground. Lest we assign greater morality to the “out-group,” the blue-eyed children were just as quick to attack the brown-eyed children once the roles were reversed.6 Since Elliott’s experiment, researchers have conducted thousands of studies to understand the in-group/out-group response. Now, with fMRI scans, these researchers can actually see which parts of our brains fire up when perceiving a member of an out-group. In a phenomenon called the out-group homogeneity effect, we are more likely to see members of our groups as unique and individually motivated—and more likely to see a member of the out-group as the same as everyone else in that group. When we encounter this out-group member, our amygdala—the part of our brain that processes anger and fear—is more likely to become active. The more we perceive this person outside our group as a threat, the more willing we are to treat them badly.

Taft ended his opinion with an added clause, a statement so bold that it would rattle even his strongest supporters. The chief justice of the Supreme Court and former president of the United States gave individual states full constitutional power to segregate public schools and assign students to any race they saw fit: “The decision is within the discretion of the state in regulating its public schools, and does not conflict with the Fourteenth Amendment. The judgment of the Supreme Court of Mississippi is affirmed.” Without the participation of any person of the Negro race, the Supreme Court rendered a decision that sanctioned racial segregation within all public schools. The Court’s unanimous ruling provided Mississippi with one of its strongest weapons to uphold segregation. A case that could have dismantled the “separate but equal” doctrine of Plessy v. Ferguson now became a pillar for its defense.