Fostering Community Quotes

I am often struck by the dangerous narcissism fostered by spiritual rhetoric that pays so much attention to individual self-improvement and so little to the practice of love within the context of community.

Corporate governance involves its fair share of immediate concerns, but prioritizing the well-being of the community fosters goodwill.

I believe that each of us carries a bit of inner brightness, something entirely unique and individual. A flame that's worth protecting. When we are able to recognize our own light, we become empowered to use it. When we learn to foster what's unique in the people around us, we become better able to build compassionate communities and make meaningful change.

Typography fostered the modern idea of individuality, but it destroyed the medieval sense of community and integration

Grammar, he saw, was agreement, community, consensus.

You may well ask: “Why direct action? Why sit-ins, marches and so forth? Isn’t negotiation a better path?” You are quite right in calling for negotiation. Indeed, this is the very purpose of direct action. Nonviolent direct action seeks to create such a crisis and foster such a tension that a community which has constantly refused to negotiate is forced to confront the issue.

Confession is a difficult Discipline for us because we all too often view the believing community as a fellowship of saints before we see it as a fellowship of sinners. We feel that everyone else has advanced so far into holiness that we are isolated and alone in our sin. We cannot bear to reveal our failures and shortcomings to others. We imagine that we are the only ones who have not stepped onto the high road to heaven. Therefore, we hide ourselves from one another and live in veiled lies and hypocrisy. But if we know that the people of God are first a fellowship of sinners, we are freed to hear the unconditional call of God's love and to confess our needs openly before our brothers and sisters. We know we are not alone in our sin. The fear and pride that cling to us like barnacles cling to others also. We are sinners together. In acts of mutual confession we release the power that heals. Our humanity is no longer denied, but transformed.

The crime of capitalism is that it forces the vast majority of the population to remain preoccupied with basic concerns of nutrition, housing, health, and skill acquisition. It leaves little time for fostering the community and creativity that humans crave

As we mark Global Holistic Wealth Day, let's strive for balance that nourishes our souls, minds, bodies, and communities, fostering wealth that transcends financial prosperity

The culture and ideology fostered in this globalization process relate largely to “lifestyle” themes and goods and their acquisition; and they tend to weaken any sense of community helpful to civic life.

The permaculture economics approach fosters community-driven entrepreneurship, benefiting people and the planet.

To listen to others quiets and disciplines the mind to listen to God.

Ecologically considered, it is not primarily our verbal statements that are "true" or "false," but rather the kind of relations that we sustain with the rest of nature. A human community that lives in a mutually beneficial relation with the surrounding earth is a community, we might say, that lives in truth. The ways of speaking common to that community—the claims and beliefs that enable such reciprocity to perpetuate itself—are, in this important sense, true. They are in accord with a right relation between these people and their world. Statements and beliefs, meanwhile, that foster violence toward the land, ways of speaking that enable the impairment or ruination of the surrounding field of beings, can be described as false ways of speaking—ways that encourage an unsustainable relation with the encompassing earth. A civilization that relentlessly destroys the living land it inhabits is not well acquainted with truth, regardless of how many supported facts it has amassed regarding the calculable properties of its world.

I think one of the reasons that I feel empty after watching a lot of TV, and one of the things that makes TV seductive, is that it gives the illusion of relationships with people. It's a way to have people in the room talking and being entertaining, but it doesn't require anything of me. I mean, I can see them, they can't see me. And, and, they're there for me, and I can, I can receive from the TV, I can receive entertainment and stimulation. Without having to give anything back but the most tangential kind of attention. And that is very seductive. The problem is it's also very empty. Because one of the differences about having a real person there is that number one, I've gotta do some work. Like, he pays attention to me, I gotta pay attention to him. You know: I watch him, he watches me. The stress level goes up. But there's also, there's something nourishing about it, because I think like as creatures, we've all got to figure out how to be together in the same room. And so TV is like candy in that it's more pleasurable and easier than the real food. But it also doesn't have any of the nourishment of real food. And the thing, what the book is supposed to be about is, What has happened to us, that I'm now willing--and I do this too--that I'm willing to derive enormous amounts of my sense of community and awareness of other people, from television? But I'm not willing to undergo the stress and awkwardness and potential shit of dealing with real people. And that as the Internet grows, and as our ability to be linked up, like--I mean, you and I coulda done this through e-mail, and I never woulda had to meet you, and that woulda been easier for me. Right? Like, at a certain point, we're gonna have to build some machinery, inside our guts, to help us deal with this. Because the technology is just gonna get better and better and better and better. And it's gonna get easier and easier, and more and more convenient, and more and more pleasurable, to be alone with images on a screen, given to us by people who do not love us but want our money. Which is all right. In low doses, right? But if that's the basic main staple of your diet, you're gonna die. In a meaningful way, you're going to die.

In earlier times, one had an easier conscience about being a person than one does today. People were like cornstalks in a field, probably more violently tossed back and forth by God, hail, fire, pestilence, and war than they are today, but as a whole, as a city, a region, a field, and as to what personal movement was left to the individual stalk – all this was clearly defined and could be answered for. But today responsibility’s center of gravity is not in people but in circumstances. Have we not noticed that experiences have made themselves independent of people? They have gone on the stage, into books, into the reports of research institutes and explorers, into ideological or religious communities, which foster certain kinds of experience at the expense of others as if they are conducting a kind of social experiment, and insofar as experiences are not actually being developed, they are simply left dangling in the air. Who can say nowadays that his anger is really his own anger when so many people talk about it and claim to know more about it than he does? A world of qualities without a man has arisen, of experiences without the person who experiences them, and it almost looks as though ideally private experience is a thing of the past, and that the friendly burden of personal responsibility is to dissolve into a system of formulas of possible meanings. Probably the dissolution of the anthropocentric point of view, which for such a long time considered man to be at the center of the universe but which has been fading away for centuries, has finally arrived at the “I” itself, for the belief that the most important thing about experience is the experiencing, or of action the doing, is beginning to strike most people as naïve. There are probably people who still lead personal lives, who say “We saw the So-and-sos yesterday” or “We’ll do this or that today” and enjoy it without its needing to have any content of significance. They like everything that comes in contact with their fingers, and are purely private persons insofar as this is at all possible. In contact with such people, the world becomes a private world and shines like a rainbow. They may be very happy, but this kind of people usually seems absurd to the others, although it is still not at all clear why. And suddenly, in view of these reflections, Ulrich had to smile and admit to himself that he was, after all, a character, even without having one.

Much as I enjoy popular New Age commentary on love, I am often struck by the dangerous narcissism fostered by spiritual rhetoric that pays so much attention to individual self-improvement and so little to the practice of love within the context of community.

Helping a child today will help prevent a broken adult tomorrow.

The newspaper ties a region together, helps it make sense of itself, fosters a sense of community, serves as a village square whose boundaries transcend Facebook’s filter bubble.

The almost-35-year-old Terry Schmidt had very nearly nothing left anymore of the delusion that he differed from the great herd of the common run of men, not even in his despair at not making a difference or in the great hunger to have an impact that in his late twenties he'd clung to as evidence that even though he was emerging as sort of a failure the grand ambitions against which he judged himself a failure were somehow exceptional and superior to the common run's - not anymore, since now even the phrase Make A Difference had become a platitude so familiar that it was used as the mnemonic tag in low-budget Ad Council PSAs for Big Brothers/Big Sisters and the United Way, which used Make a Difference in a Child's Life and Making a Difference in Your Community respectively, with B.B./B.S. even acquiring the telephonic equivalent of DIF-FER-ENCE to serve as their Volunteer Hotline number in the metro area.

Every November on National Adoption Day, courts set aside time to finalize adoptions from foster care that might otherwise be delayed for months, and communities celebrate adoption with retreats, proclamations, and other events. National Adoption Day was started in 2000 and has grown each year. In 2004, courts and community organizations finalized the adoptions of more than 3,400 children from foster care as part of 200 National Adoption Day events in 37 states.

In post-modern culture there is a deep hunger to belong. An increasing majority of people feel isolated and marginalised. Experience is haunted by fragmentation. Many of the traditional shelters are in ruins. Society is losing the art of fostering community. Consumerism is now propelling life towards the lonely isolation of individualism. Technology pretends to unite us, yet more often than not all it delivers are simulated images. The “global village” has no roads or neighbours; it is a faceless limbo from which all individuality has been abstracted. Politics seems devoid of the imagination that calls forth vision and ideals; it is becoming ever more synonymous with the functionalism of economic pragmatism. Many of the keepers of the great religious traditions now seem to be frightened functionaries; in a more uniform culture, their management skills would be efficient and successful. In a pluralistic and deeply fragmented culture, they seem unable to converse with the complexities and hungers of our longing. From this perspective, it seems that we are in the midst of a huge crisis of belonging. When the outer cultural shelters are in ruins, we need to explore and reawaken the depths of belonging in the human mind and soul; perhaps, the recognition of the depth of our hunger to belong may gradually assist us in awakening new and unexpected possibilities of community and friendship.

Nonviolent direct action seeks to create such a crisis and foster such a tension that a community which has constantly refused to negotiate is forced to confront the issue. It seeks so to dramatize the issue that it can no longer be ignored.

Sometimes it feels like my queerness was always there but I was too shell-shocked and splintered by violence to see it. When I finally did? It saved me. Opening up to my queerness saved me. Once I began to identify as queer, I began to require this dreaming and commitment to change from my partners. I define myself to claim myself, to foster a curated community of support

The fundamental goal of education, writes Dewey, ”is the development of a spirit of social co-operation and community life....“ The goal is to foster the child’s ”social capacity“—by, among other things, ”saturating him with the spirit of service....“21

At the end of the eighteenth century the British philosopher Jeremy Bentham declared that the supreme good is ‘the greatest happiness of the greatest number’, and concluded that the sole worthy aim of the state, the market and the scientific community is to increase global happiness. Politicians should make peace, business people should foster prosperity and scholars should study nature, not for the greater glory of king, country or God – but so that you and I could enjoy a happier life.

Striving to communicate with integrity, committing to seeing and being seen, is a slow art that requires vulnerability, brings dignity, and fosters healthy community.

Foster kinship over skinship.

Rod and Tom and I had that three-planked platform-exhibit. One: waste. Two: no new enhancements. Three: find somebody outside the borders of our community selves to blame. T

Political communities...should foster an environment where sex elevates and connects people, not where it leaves people alone.

What if our foster care systems, in every one of our communities, knew that the churches are the first place willing to help families and children in crisis?

We foster personal meaning out of life by exulting in all of nature, exhibiting a reverence for people, animals, plants, and by expressing compassion and sympathy for the entire community of life.

Democracy gives us citizens a measure of political power. That power comes with a responsibility to foster a culture that makes it possible to live and work well together for the well-being of all.

Two other issues are contributing to tension in Sino-American relations. China rejects the proposition that international order is fostered by the spread of liberal democracy and that the international community has an obligation to bring this about, and especially to achieve its perception of human rights by international action. The United States may be able to adjust the application of its views on human rights in relation to strategic priorities. But in light of its history and the convictions of its people, America can never abandon these principles altogether. On the Chinese side, the dominant elite view on this subject was expressed by Deng Xiaoping: Actually, national sovereignty is far more important than human rights, but the Group of Seven (or Eight) often infringe upon the sovereignty of poor, weak countries of the Third World. Their talk about human rights, freedom and democracy is designed only to safeguard the interests of the strong, rich countries, which take advantage of their strength to bully weak countries, and which pursue hegemony and practice power politics. No formal compromise is possible between these views; to keep the disagreement from spiraling into conflict is one of the principal obligations of the leaders of both sides.

Rooting ourselves in the Christian community is essential. Endurance in prayer, fostering positive mindsets, and taking tangible actions serve as our training ground. Success in life requires us to bend our knees in prayer.

Nature’s ultimate goal is to foster the growth of the individual from absolute dependence to independence — or, more exactly, to the interdependence of mature adults living in community. Development is a process of moving from complete external regulation to self-regulation, as far as our genetic programming allows. Well-self-regulated people are the most capable of interacting fruitfully with others in a community and of nurturing children who will also grow into self-regulated adults. Anything that interferes with that natural agenda threatens the organism’s chances for long-term survival. Almost from the beginning of life we see a tension between the complementary needs for security and for autonomy. Development requires a gradual and ageappropriate shift from security needs toward the drive for autonomy, from attachment to individuation. Neither is ever completely lost, and neither is meant to predominate at the expense of the other. With an increased capacity for self-regulation in adulthood comes also a heightened need for autonomy — for the freedom to make genuine choices. Whatever undermines autonomy will be experienced as a source of stress. Stress is magnified whenever the power to respond effectively to the social or physical environment is lacking or when the tested animal or human being feels helpless, without meaningful choices — in other words, when autonomy is undermined. Autonomy, however, needs to be exercised in a way that does not disrupt the social relationships on which survival also depends, whether with emotional intimates or with important others—employers, fellow workers, social authority figures. The less the emotional capacity for self-regulation develops during infancy and childhood, the more the adult depends on relationships to maintain homeostasis. The greater the dependence, the greater the threat when those relationships are lost or become insecure. Thus, the vulnerability to subjective and physiological stress will be proportionate to the degree of emotional dependence. To minimize the stress from threatened relationships, a person may give up some part of his autonomy. However, this is not a formula for health, since the loss of autonomy is itself a cause of stress. The surrender of autonomy raises the stress level, even if on the surface it appears to be necessary for the sake of “security” in a relationship, and even if we subjectively feel relief when we gain “security” in this manner. If I chronically repress my emotional needs in order to make myself “acceptable” to other people, I increase my risks of having to pay the price in the form of illness. The other way of protecting oneself from the stress of threatened relationships is emotional shutdown. To feel safe, the vulnerable person withdraws from others and closes against intimacy. This coping style may avoid anxiety and block the subjective experience of stress but not the physiology of it. Emotional intimacy is a psychological and biological necessity. Those who build walls against intimacy are not self-regulated, just emotionally frozen. Their stress from having unmet needs will be high.

It's so weird to live in this world. What a bizarre tension to care deeply about the refugee crisis in Syria and also about Gilmore Girls. It is so disorienting to fret over aged-out foster kids while saving money for a beach vacation. Is it even okay to have fun when there is so much suffering in our communities and churches and world? What does it say about us when we love things like sports, food, travel, and fashion in a world plagued with hunger and human trafficking?

And let me say if I may that Hal’s excited, excited to be invited for the third year running to the Invitational again, to be back here in a community he has real affection for, to visit with your alumni and coaching staff, to have already justified his high seed in this week’s not unstiff competition, to as they say still be in it without the fat woman in the Viking hat having sung, so to speak, but of course most of all to have a chance to meet you gentlemen and have a look at the facilities here.

For the Christian, living by strict rules becomes a danger when it quenches the spiritual life rather than expresses it. Do you rely on rules as a way to earn God’s approval? Does a rule-based community set up a ranking system of higher and lower spirituality? Do rules distract you from weightier issues? Which do they foster, pride or humility? Do they help nourish the inner life or merely whitewash the outer appearance? These are the questions Jesus raised about the Pharisees, in some of the strongest language he ever used.

Systems that teach people to disengage, whether emotionally or intellectually, do not produce healthy individuals. Nor do they foster thriving communities. Nor do they even honor the One who created the minds, souls, and bodies that we’re constantly trying to tame.

They discover that there are people who heal each other’s wounds, forgive each other’s offenses, share their possessions, foster the spirit of community, celebrate the gifts they have received, and live in constant anticipation of the full manifestation of God’s glory.

Confession is a difficult discipline for us, because we all too often view the believing community as a fellowship of saints before we see it as a fellowship of sinners. We feel that everyone else has advanced so far into holiness that we are isolated and alone in our sin.

Metafictionists may have had aesthetic theories out the bazoo, but they were also sentient citizens of a community that was exchanging an old idea of itself as a nation of doers and be-ers for a new vision of the U.S.A. as an atomized mass of self-conscious watchers and appearers.

The central problems of our day flow from this erosion: social isolation, distrust, polarization, the breakdown of family, the loss of community, tribalism, rising suicide rates, rising mental health problems, a spiritual crisis caused by a loss of common purpose, the loss—in nation after nation—of any sense of common solidarity that binds people across difference, the loss of those common stories and causes that foster community, mutuality, comradeship, and purpose. The core flaw of hyper-individualism is that it leads to a degradation and a pulverization of the human person.

Life with God will overflow any attempts to compartmentalize or contain it. It is not just for those who are 'spiritually inclined.' We are made to live with God at the very center of our lives, transforming our thoughts, actions, decisions, relationships, vocations, communities, and social structures.

I believe that, seven generations beyond us, those who look back on our time will find that it was the cry of the trees that helped to restart the dreaming and foster the understanding that we must dream not only for ourselves but also for our communities and for all that shares life with us in our fragile bubble of air.

I’ve written this book to explore and illuminate the lives, values, and experiences of just such people, and to offer a glimpse at how we raise our kids with love, optimism, and a predilection for independence of thought, how we foster a practical, this-worldly morality based on empathy, how we employ self-reliance in the face of life’s difficulties, how we handle and accept death as best we can, how and why we do or do not engage in a plethora of rituals and traditions, how we create various forms of community while still maintaining our proclivity for autonomy, and what it means for us to experience awe in the midst of this world, this time, this life.

Those who are weak have great difficulty finding their place in our society. The image of the ideal human as powerful and capable disenfranchises the old, the sick, the less-abled. For me, society must, by definition, be inclusive of the needs and gifts of all its members. How can we lay claim to making an open and friendly society where human rights are respected and fostered when, by the values we teach and foster, we systematically exclude segments of our population? I believe that those we most often exclude from the normal life of society, people with disabilities, have profound lessons to teach us. When we do include them, they add richly to our lives and add immensely to our world.

The relationships that children develop with people of other generations allow them to learn within the zone of proximal development and to pass on what they’ve learned to younger and less-experienced peers. All this goes to show the importance of fostering intergenerational community as a means for nurturing the spiritual lives of children (and people of other ages too!).

The power of the bookstore doesn’t just emanate from the books, the architecture, and the staff. Customers also make the space. Neither home nor work, these “third spaces” function as critical sites for intellectual, social, political, and cultural exchange. They nurture existing communities and foster new ones. They are de facto public spaces, gathering spots. They cost nothing to enter. People often just want company.

…95 percent of political commentary, whether spoken or written, is now polluted by the very politics it’s supposed to be about. Meaning it’s become totally ideological and reductive: The writer/speaker has certain political convictions or affiliations, and proceeds to filter all reality and spin all assertion according to those convictions and loyalties. Everybody’s pissed off and exasperated and impervious to argument from any other side. Opposing viewpoints are not just incorrect but contemptible, corrupt, evil […] Political discourse is now a formulaic matter of preaching to one’s own choir and demonizing the opposition. Everything’s relentlessly black-and-whitened…. Since the truth is way, way more gray and complicated than any one ideology can capture, the whole thing seems to me not just stupid but stupefying… How can any of this possibly help me, the average citizen, deliberate about whom to choose to decide my country’s macroeconomic policy, or how even to conceive for myself what that policy’s outlines should be, or how to minimize the chances of North Korea nuking the DMZ and pulling us into a ghastly foreign war, or how to balance domestic security concerns with civil liberties? Questions like these are all massively complicated, and much of the complication is not sexy, and well over 90 percent of political commentary now simply abets the uncomplicatedly sexy delusion that one side is Right and Just and the other Wrong and Dangerous. Which is of course a pleasant delusion, in a way—as is the belief that every last person you’re in conflict with is an asshole—but it’s childish, and totally unconducive to hard thought, give and take, compromise, or the ability of grown-ups to function as any kind of community.

You may well ask: "Why direct action? Why sit-ins, marches and so forth? Isn't negotiation a better path?" You are quite right in calling for negotiation. Indeed, this is the very purpose of direct action. Nonviolent direct action seeks to create such a crisis and foster such a tension that a community which has constantly refused to negotiate is forced to confront the issue. It seeks so to dramatize the issue that it can no longer be ignored.

Propagandists across the world and across the ages play on the same emotional notes like well-worn scales. They manipulate the desire to belong; provide a sense of false community to those left feeling deracinated by rapid change; help project our worst feelings about ourselves onto others; allow you to feel special, even superior, and foster the sense that you are surrounded by enemies that want to take something from you, something that’s yours and only yours and only you deserve.

A gifted violin player in danger of becoming a virtuoso and thus too attached to his instrument handed it over to the Oneida authorities and never played again. When a visiting Canadian teacher complained that the community did not foster “genius or special talent,” Noyes was delighted, replying, “We never expected or desired to produce a Byron, a Napoleon, or a Michelangelo.” You know you've reached a new plateau of group mediocrity when even a Canadian is alarmed by your lack of individuality.

This ties around to my notion that the Church and rock music are very similar. There's a ritual in going to Mass and there's the ritual of going to see music or to dance at Blowoff. In reality, the stage was always the pulpit. That's what we do as musicians. We reach out and try to find or build community, and to foster a sense of belonging. When people come together and create a shared experience from a place of goodness, it can be really uplifting. Everyone can elevate together and build something that means a lot to them.

Do you know a Psychopath? You do not know me; but after reading my memoir you will know me a little better and you will have had the experience of safely getting into the mind and life of a young psychopath in training. Critics have written: It is a powerful and unusual memoir; brutal and raw. A Psychopath In Training: In 1997 psychiatrist’s contracted by the Correctional Service and the National Parole Board wrote in their final report, before I was released back into the community, they had diagnosed me to be a psychopath. A Psychopath: How does one become a Psychopath? After of the death of my young mother, when I was fourteen, I became a ward of the state and forced into the care and custody of the Catholic Christian Brothers at St. John’s Catholic Training School for Boys until after I turned sixteen. Since then I have been incarcerated over seventeen years in various prisons, institutions and juvenile detention centres. I have been interviewed and treated by so many prison psychiatrists and psychologists I should be called the professional. In my youth I have experienced almost every kind of sleaze, sex and violence humans can inflict on each other. I had to learn the hard way on how to identify and deal with the people who were the dangerous psychopath’s in my life and the proof I succeeded is; I am still alive. My book cover depicts what is coming out of the government foster homes and prisons today: Our communities and our police forces are not at all prepared for the dangerous psychopaths being churned out. Are you ready? You and the educators alike can learn from my memoir.

Americans neglected to establish an effective and impartial administration in the Philippines—as the British did in the creation of the Indian Civil Service, still a model of efficiency. So Filipinos turned to politicians instead of the bureaucracy for assistance, a practice that fostered patronage and corruption. Nor were the Americans, with all their professions of righteousness, as racially tolerant as the French or the Dutch. Prior to World War II, an American who married a Filipino woman was banished from the American community in Manila.

I keep coming back to this - we're not particularly religious, we tossed out religious authoritarianism as a base for our culture. That's good, but we haven't replaced it with anything except materialism. We're living in an era of emotional poverty, which is something that serious drug addicts feel most keenly. Whatever else you can say about it, drug addiction is a form of religion, albeit a bent one. An addict gives himself away to his substance utterly. He trusts it, and his love for it is more important than his place in the community, his job, or his friends.

There would be but one article in the constitution of a State Socialistic country: "The right of the majority is absolute." The claim of the State Socialists, however, that this right would not be exercised in matters pertaining to the individual in the more intimate and private relations of his life is not borne out by the history of governments. It has ever been the tendency of power to add to itself, to enlarge its sphere, to encroach beyond the limits set for it; and where the habit of resisting such encroachment is not fostered, and the individual is not taught to be jealous of his rights, individuality gradually disappears and the government or State becomes the all-in-all. Control naturally accompanies responsibility. Under the system of State Socialism, therefore, which holds the community responsible for the health, wealth, and wisdom of the individual, it is evident that the community, through its majority expression, will insist more and more in prescribing the conditions of health, wealth, and wisdom, thus impairing and finally destroying individual independence and with it all sense of individual responsibility.

Do not think you can go off and meditate all day every day and find your purpose. You must go into the world and have it brought out of you. The world represents a relationship in which your purpose is initiated, fostered and realized. That is why seeking escape from the world or a permanent retreat from the world is counterproductive. The very tribulations in the world that you find so difficult and so unpleasant are the very things that will call out of you the greatness that you have come to give. Do not, then, condemn the world when in fact it creates the right conditions for your redemption.

The question that has perhaps divided students of vouchers more than any other is their likely effect on the social and economic class structure. Some have argued that the great value of the public school has been as a melting pot, in which rich and poor, native- and foreign-born, black and white have learned to live together. That image was and is largely true for small communities, but almost entirely false for large cities. There, the public school has fostered residential stratification, by tying the kind and cost of schooling to residential location. It is no accident that most of the country’s outstanding public schools are in high-income enclaves.

We each pine to express our uniqueness. Is it absurd to take ourselves seriously, and resolutely search out a means to discover and express the story that plaits a modicum of coherent reality out of our existence? Is it ridiculous to garner joy from walking in the woods, spending dashes of time intermingling with family and friends, and by working unerringly at our jobs? Is it right to take solace in minor moments of wonder woven together similar to strands of wool in a familiar sweater? Can I wring joy from the snug encounters of daily living by participating in an interlinked web of community of life? Can I foster goodwill by saturating my heart in time-tested faith?

In rallies like those in Johnson’s Ohio tour, friends, neighbors, colleagues and family members who do not conform to the ideology are gradually dehumanized. They are tainted with the despised characteristics inherent in the godless. This attack is waged in highly abstract terms, to negate the reality of concrete, specific and unique human characteristics, to deny the possibility of goodness in those who do not conform. Some human beings, the message goes, are no longer human beings. They are types. This new, exclusive community fosters rigidity, conformity and intolerance. In this new binary world segments of the human race are disqualified from moral and ethical consideration. And because fundamentalist followers live in a binary universe, they are incapable of seeing others as anything more than inverted reflections of themselves. If they seek to destroy nonbelievers to create a Christian America, then nonbelievers must be seeking to destroy them. This belief system negates the possibility of the ethical life. It fails to grasp that goodness must be sought outside the self and that the best defense against evil is to seek it within. When people come to believe that they are immune from evil, that there is no resemblance between themselves and those they define as the enemy, they will inevitably grow to embody the evil they claim to fight. It is only by grasping our own capacity for evil, our own darkness, that we hold our own capacity for evil at bay. When evil is purely external, then moral purification always entails the eradication of others.

Its visionaries are driven by a new and very different set of values. This work reminds us that the contemporary museum, long revered as an elite sanctuary, now beckons as a new commons: a town square, a venue for community building, even an agent of change. A major factor in this is the influence of social media—especially Instagram—with its effect of sidestepping gatekeepers and fostering ardent fandom, debate, cross-pollination, societal change, and a new kind of citizenship. The result has been a great opening, a time of schism and volatility, a feeling of dams bursting everywhere. Everyone felt they had a stake in whatever the future might hold. The art of these decades has shown us that the world didn’t begin long ago, but rather that each of us creates the world anew every day.

This approach is flawed on multiple levels. First, when institutions conflate racial and gender diversity metrics with diversity of thought in their organizations, they implicitly reinforce the incorrect assumption that genetic characteristics predict something important about the way that a person thinks—the most fundamental assumption underlying racism itself. Second, this approach empowers entrenched managers to create the visible appearance of diversity in their organizations while avoiding the need to engage with true diversity of thought, including challenges to their incumbency. Third, when a narrow conception of diversity is implemented through affirmative action or other quota-based systems, that fuels racism and sexism by fostering tokenism in the workplace and animus among communities that fail to benefit from these programs.

Social infrastructure is not "social capital" -- a concept commonly used to measure people's relationships and interpersonal networks -- but the physical conditions that determine whether social capital develops. When social infrastructure is robust, it fosters contact, mutual support, and collaboration among friends and neighbors; when degraded, it inhibits social activity, leaving families and individuals to fend for themselves. Social infrastructure is crucially important, because local, face-to-face interactions -- at the school, the playground, and the corner diner -- are the building blocks of all public life. People forge bonds in places that have healthy social infrastructures -- not because they set out to build community, but because when people engage in sustained, recurrent interaction, particularly while doing things they enjoy, relationships inevitably grow.

Grammar and usage conventions are, as it happens, a lot more like ethical principles than like scientific theories. The reason the Descriptivists can’t see this is the same reason they choose to regard the English language as the sum of all English utterances: they confuse mere regularities with norms. Norms aren’t quite the same as rules, but they’re close. A norm can be defined here simply as something that people have agreed on as the optimal way to do things for certain purposes. Let’s keep in mind that language didn’t come into being because our hairy ancestors were sitting around the veldt with nothing better to do. Language was invented to serve certain very specific purposes—“That mushroom is poisonous”; “Knock these two rocks together and you can start a fire”; “This shelter is mine!” and so on. Clearly, as linguistic communities evolve over time, they discover that some ways of using language are better than others—not better a priori, but better with respect to the community’s purposes. If we assume that one such purpose might be communicating which kinds of food are safe to eat, then we can see how, for example, a misplaced modifier could violate an important norm: “People who eat that kind of mushroom often get sick” confuses the message’s recipient about whether he’ll get sick only if he eats the mushroom frequently or whether he stands a good chance of getting sick the very first time he eats it. In other words, the fungiphagic community has a vested practical interest in excluding this kind of misplaced modifier from acceptable usage; and, given the purposes the community uses language for, the fact that a certain percentage of tribesmen screw up and use misplaced modifiers to talk about food safety does not eo ipso make m.m.’s a good idea.

If the ecological community is ever achieved in practice, social life will yield a sensitive development of human and natural diversity, falling together into a well balanced, harmonious whole. Ranging from community through region to entire continents, we will see a colorful differentiation of human groups and ecosystems, each developing its unique potentialities and exposing members of the community to a wide spectrum of economic, cultural and behavioral stimuli. Falling within our purview will be an exciting, often dramatic, variety of communal forms—here marked by architectural and industrial adaptations to semi-arid ecosystems, there to grasslands, elsewhere by adaptation to forested areas. We will witness a creative interplay between individual and group , community and environment, humanity and nature. The cast of mind that today organizes differences among humans and other lifeforms along hierarchical lines, defining the external in terms of its "superiority" or "inferiority," will give way to an outlook that deals with diversity in an ecological manner. Differences among people will be respected, indeed fostered, as elements that enrich the unity of experience and phenomena. The traditional relationship which pits subject against object will be altered qualitatively; the "external," the "different," the "other" will be conceived of as individual parts of a whole all the richer because of its complexity. This sense of unity will reflect the harmonization of interests between individuals and between society and nature. Freed from an oppressive routine, from paralyzing repressions and insecurities, from the burdens of toil and false needs, from the trammels of authority and irrational compulsion, individuals will finally, for the first time in history, be in a position to realize their potentialities as members of the human community and the natural world.

[E]very reader must be struck by the contrast between the outspokenness of these speeches and Thucydides’ own reticence. [...] Now this silence does not mean that he is indifferent, or that he no longer responds to men and events, as he encourages us to do, with approval and disapproval. It shows, rather, that he is a skillful political educator. For the moral seriousness that he fosters in us remains immature, it does not sufficiently help us to promote the well-being of our communities, which it necessarily wants to promote, unless it is guided by or culminates in political wisdom. And since political wisdom is primarily good judgment about unprecedented, particular situations, it is not so much a subject matter to be taught as a skill to be developed through practice. Accordingly, instead of telling us whether or not he approves of a given policy, Thucydides asks us to make our own judgments, and then to subject them to the testing that the war provides.

Woke is not merely a state of awareness; it is a force that dismantles the walls of ignorance and complacency. It is the unwavering commitment to truth, justice, and equality, igniting a flame within the hearts of those who seek a better world. To be woke is to rise above the shadows of indifference and confront the uncomfortable realities that permeate our society. It is to acknowledge the deep-rooted biases, systemic injustices, and the pervasive discrimination that persistently plague our communities. Woke is the courage to challenge the status quo, to question the narratives that uphold oppression, and to demand accountability from those who hold power. It is the unwavering belief that every voice matters, regardless of race, gender, or social standing. Woke is the realization that progress requires action, not just words. It is the recognition that the fight for justice extends beyond hashtags and viral trends. It is a constant pursuit of education, empathy, and empathy and the willingness to stand up for what is right, even in the face of adversity. Woke is a movement that refuses to be silenced. It is the collective power of individuals coming together to amplify marginalized voices, to challenge the systems that perpetuate inequality, and to build a future where everyone has an equal opportunity to thrive. Being woke is not an endpoint; it is a lifelong journey. It is the commitment to unlearn and relearn, to listen and understand, and to continuously evolve in the pursuit of a more inclusive and equitable world. So, let us embrace our woke-ness, not as a trend or a buzzword, but as a guiding principle in our lives. Let us use our awareness to foster meaningful change, to uplift the marginalized, and to build bridges where there were once divides. For in our collective awakening lies the power to reshape the world, to create a future where justice, compassion, and equality prevail. Let us be woke, let us be bold, and let us be the catalysts of a brighter tomorrow.

The church's theology bought into this ahistoricism in different ways: along a more liberal, post-Kantian trajectory, the historical particularities of Christian faith were reduced to atemporal moral teachings that were universal and unconditioned. Thus it turned out that what Jesus taught was something like Kant's categorical imperative - a universal ethics based on reason rather than a set of concrete practices related to a specific community. Liberal Christianity fostered ahistoricism by reducing Christianity to a universal, rational kernel of moral teaching. Along a more conservative, evangelical trajectory (and the Reformation is not wholly innocent here), it was recognized that Christians could not simply jettison the historical particularities of the Christian event: the birth, life, death and resurrection of Jesus Christ. However, there was still a quasi-Platonic, quasi-gnostic rejection of material history such that evangelicalism, while not devolving to a pure ahistoricism, become dominated by a modified ahistoricism we can call primitivism. Primitivism retains the most minimal commitment to God's action in history (in the life of Christ and usually in the first century of apostolic activity) and seeks to make only this first-century 'New Testament church' normative for contemporary practice. This is usually articulated by a rigid distinction between Scripture and tradition (the latter then usually castigated as 'the traditions of men' as opposed to the 'God-give' realities of Scripture). Such primitivism is thus anticreedal and anticatholic, rejecting any sense that what was unfolded by the church between the first and the twenty-first centuries is at all normative for current faith and practice (the question of the canon's formation being an interesting exception here). Ecumenical creeds and confessions - such as the Apostles' Creed or the Nicene Creed - that unite the church across time and around the globe are not 'live' in primitivist worship practices, which enforce a sense of autonomy or even isolation, while at the same time claiming a direct connection to first-century apostolic practices.

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It is hard to overestimate the importance of the Catholic church’s value for European culture and for the whole world. It Christianized and civilized barbaric peoples and for a long time was the only guardian of science and art. Here the church’s cloisters were preeminent. The Catholic church developed a spiritual power unequaled anywhere, and today we still admire the way it combined the principle of catholicism with the principle of one sanctifying church, as well as tolerance with intolerance. It is a world in itself. Infinite diversity flows together, and this colorful picture gives it its irresistible charm (Complexio oppositorum). A country has seldom produced so many different kinds of people as has the Catholic church. With admirable power, it has understood how to maintain unity in diversity, to gain the love and respect of the masses, and to foster a strong sense of community. . . . But it is exactly because of this greatness that we have serious reservations. Has this world [of the Catholic church] really remained the church of Christ? Has it not perhaps become an obstruction blocking the path to God instead of a road sign on the path to God? Has it not blocked the only path to salvation? Yet no one can ever obstruct the way to God. The church still has the Bible, and as long as she has it we can still believe in the holy Christian church. God’s word will never be denied (Isa. 55:11), whether it be preached by us or by our sister church. We adhere to the same confession of faith, we pray the same Lord’s Prayer, and we share some of the same ancient rites. This binds us together, and as far as we are concerned we would like to live in peace with our disparate sister. We do not, however, want to deny anything that we have recognized as God’s word. The designation Catholic or Protestant is unimportant. The important thing is God’s word. Conversely, we will never violate anyone else’s faith. God does not desire reluctant service, and God has given everyone a conscience. We can and should desire that our sister church search its soul and concentrate on nothing but the word [1 Cor. 2:12– 13]. Until that time, we must have patience. We will have to endure it when, in false darkness, the “only holy church” pronounces upon our church the “anathema” (condemnation). She doesn’t know any better, and she doesn’t hate the heretic, only the heresy. As long as we let the word be our only armor we can look confidently into the future.

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each other and build a life together, I say more power to them. Let’s encourage solid, loving households with open-minded policy, and perhaps we’ll foster a new era of tolerance in which we can turn our attention to actual issues that need our attention, like, I don’t know, killing/bullying the citizens of other nations to maintain control of their oil? What exactly was Jesus’ take on violent capitalism? I also have some big ideas for changing the way we think about literary morals as they pertain to legislation. Rather than suffer another attempt by the religious right to base our legalese upon the Bible, I would vote that we found it squarely upon the writings of J. R. R. Tolkien. The citizens of Middle Earth had much more tolerant policies in their governing bodies. For example, Elrond was chosen to lead the elves at Rivendell not only despite his androgynous nature but most likely because of the magical leadership inherent in a well-appointed bisexual elf wizard. That’s the person you want picking shit out for your community. That’s the guy you want in charge. David Bowie or a Mormon? Not a difficult equation. Was Elrond in a gay marriage? We don’t know, because it’s none of our goddamn business. Whatever the nature of his elvish lovemaking, it didn’t affect his ability to lead his community to prosperity and provide travelers with great directions. We should be encouraging love in the home place, because that makes for happier, stronger citizens. Supporting domestic solidity can only create more satisfied, invested patriots. No matter what flavor that love takes. I like blueberry myself.

Creating “Correct” Children in the Classroom One of the most popular discipline programs in American schools is called Assertive Discipline. It teaches teachers to inflict the old “obey or suffer” method of control on students. Here you disguise the threat of punishment by calling it a choice the child is making. As in, “You have a choice, you can either finish your homework or miss the outing this weekend.” Then when the child chooses to try to protect his dignity against this form of terrorism, by refusing to do his homework, you tell him he has chosen his logical, natural consequence of being excluded from the outing. Putting it this way helps the parent or teacher mitigate against the bad feelings and guilt that would otherwise arise to tell the adult that they are operating outside the principles of compassionate relating. This insidious method is even worse than outand-out punishing, where you can at least rebel against your punisher. The use of this mind game teaches the child the false, crazy-making belief that they wanted something bad or painful to happen to them. These programs also have the stated intention of getting the child to be angry with himself for making a poor choice. In this smoke and mirrors game, the children are “causing” everything to happen and the teachers are the puppets of the children’s choices. The only ones who are not taking responsibility for their actions are the adults. Another popular coercive strategy is to use “peer pressure” to create compliance. For instance, a teacher tells her class that if anyone misbehaves then they all won’t get their pizza party. What a great way to turn children against each other. All this is done to help (translation: compel) children to behave themselves. But of course they are not behaving themselves: they are being “behaved” by the adults. Well-meaning teachers and parents try to teach children to be motivated (translation: do boring or aversive stuff without questioning why), responsible (translation: thoughtless conformity to the house rules) people. When surveys are conducted in which fourth-graders are asked what being good means, over 90% answer “being quiet.” And when teachers are asked what happens in a successful classroom, the answer is, “the teacher is able to keep the students on task” (translation: in line, doing what they are told). Consulting firms measuring teacher competence consider this a major criterion of teacher effectiveness. In other words if the students are quietly doing what they were told the teacher is evaluated as good. However my understanding of ‘real learning’ with twenty to forty children is that it is quite naturally a bit noisy and messy. Otherwise children are just playing a nice game of school, based on indoctrination and little integrated retained education. Both punishments and rewards foster a preoccupation with a narrow egocentric self-interest that undermines good values. All little Johnny is thinking about is “How much will you give me if I do X? How can I avoid getting punished if I do Y? What do they want me to do and what happens to me if I don’t do it?” Instead we could teach him to ask, “What kind of person do I want to be and what kind of community do I want to help make?” And Mom is thinking “You didn’t do what I wanted, so now I’m going to make something unpleasant happen to you, for your own good to help you fit into our (dominance/submission based) society.” This contributes to a culture of coercion and prevents a community of compassion. And as we are learning on the global level with our war on terrorism, as you use your energy and resources to punish people you run out of energy and resources to protect people. And even if children look well-behaved, they are not behaving themselves They are being behaved by controlling parents and teachers.

The real improvements then must come, to a considerable extent, from the local communities themselves. We need local revision of our methods of land use and production. We need to study and work together to reduce scale, reduce overhead, reduce industrial dependencies; we need to market and process local products locally; we need to bring local economies into harmony with local ecosystems so that we can live and work with pleasure in the same places indefinitely; we need to substitute ourselves, our neighborhoods, our local resources, for expensive imported goods and services; we need to increase cooperation among all local economic entities: households, farms, factories, banks, consumers, and suppliers. If. we are serious about reducing government and the burdens of government, then we need to do so by returning economic self-determination to the people. And we must not do this by inviting destructive industries to provide "jobs" to the community; we must do it by fostering economic democracy. For example, as much as possible the food that is consumed locally ought to be locally produced on small farms, and then processed in small, non- polluting plants that are locally owned. We must do everything possible to provide to ordinary citizens the opportunity to own a small, usable share of the country. In that way, we will put local capital to work locally, not to exploit and destroy the land but to use it well. This is not work just for the privileged, the well-positioned, the wealthy, and the powerful. It is work for everybody. I acknowledge that to advocate such reforms is to advocate a kind of secession-not a secession of armed violence but a quiet secession by which people find the practical means and the strength of spirit to remove themselves from an economy that is exploiting and destroying their homeland. The great, greedy, indifferent national and international economy is killing rural America, just as it is killing America's cities--it is killing our country. Experience has shown that there is no use in appealing to this economy for mercy toward the earth or toward any human community. All true patriots must find ways of opposing it. --1991

Anyone want to help me start PAPA, Parents for Alternatives to Punishment Association? (There is already a group in England called ‘EPPOCH’ for end physical punishment of children.) In Kohn’s other great book Beyond Discipline: From Compliance to Community, he explains how all punishments, even the sneaky, repackaged, “nice” punishments called logical or natural consequences, destroy any respectful, loving relationship between adult and child and impede the process of ethical development. (Need I mention Enron, Martha Stewart, the Iraqi Abu Ghraib prisoner abuse scandal or certain car repairmen?) Any type of coercion, whether it is the seduction of rewards or the humiliation of punishment, creates a tear in the fabric of relational connection between adults and children. Then adults become simply dispensers of goodies and authoritarian dispensers of controlling punishments. The atmosphere of fear and scarcity grows as the sense of connectedness that fosters true and generous cooperation, giving from the heart, withers. Using punishments and rewards is like drinking salt water. It does create a short-term relief, but long-term it makes matters worse. This desert of emotional connectedness is fertile ground for acting-out to get attention. Punishment is a use of force, in the negative sense of that word, not an expression of true power or strength. David R. Hawkins, M.D., Ph.D. author of the book Power v. Force writes “force is the universal substitute for truth. The need to control others stems from lack of power, just as vanity stems from lack of self-esteem. Punishment is a form of violence, an ineffective substitute for power. Sadly though parents are afraid not to hit and punish their children for fear they will turn out to be bank robbers. But the truth may well be the opposite. Research shows that virtually all felony offenders were harshly punished as children. Besides children learn thru modeling. Punishment models the tactic of deliberately creating pain for another to get something you want to happen. Punishment does not teach children to care about how their actions might create pain for another, it teaches them it is ok to create pain for another if you have the power to get away with it. Basically might makes right. Punishment gets children to focus on themselves and what is happening to them instead of developing empathy for how their behavior affects another. Creating

Punishment is not care, and poverty is not a crime. We need to create safe, supportive pathways for reentry into the community for all people and especially young people who are left out and act out. Interventions like decriminalizing youthful indiscretions for juvenile offenders and providing foster children and their families with targeted services and support would require significant investment and deliberate collaboration at the community, state, and federal levels, as well as a concerted commitment to dismantling our carceral state. These interventions happen automatically and privately for young offenders who are not poor, whose families can access treatment and hire help, and who have the privilege of living and making mistakes in neighborhoods that are not over-policed. We need to provide, not punish, and to foster belonging and self-sufficiency for our neighbors’ kids. More, funded YMCAs and community centers and summer jobs, for example, would help do this. These kinds of interventions would benefit all the Carloses, Wesleys, Haydens, Franks, and Leons, and would benefit our collective well-being. Only if we consider ourselves bound together can we reimagine our obligation to each other as community. When we consider ourselves bound together in community, the radically civil act of redistributing resources from tables with more to tables with less is not charity, it is responsibility; it is the beginning of reparation. Here is where I tell you that we can change this story, now. If we seek to repair systemic inequalities, we cannot do it with hope and prayers; we have to build beyond the systems and begin not with rehabilitation but prevention. We must reimagine our communities, redistribute our wealth, and give our neighbors access to what they need to live healthy, sustainable lives, too. This means more generous social benefits. This means access to affordable housing, well-resourced public schools, affordable healthcare, jobs, and a higher minimum wage, and, of course, plenty of good food. People ask me what educational policy reform I would suggest investing time and money in, if I had to pick only one. I am tempted to talk about curriculum and literacy, or teacher preparation and salary, to challenge whether police belong in schools, to push back on standardized testing, or maybe debate vocational education and reiterate that educational policy is housing policy and that we cannot consider one without the other. Instead, as a place to start, I say free breakfast and lunch. A singular reform that would benefit all students is the provision of good, free food at school. (Data show that this practice yields positive results; but do we need data to know this?) Imagine what would happen if, across our communities, people had enough to feel fed.

experience, and to our consequent estrangement from the earthly world around us. So the ancient Hebrews, on the one hand, and the ancient Greeks on the other, are variously taken to task for providing the mental context that would foster civilization’s mistreatment of nonhuman nature. Each of these two ancient cultures seems to have sown the seeds of our contemporary estrangement—one seeming to establish the spiritual or religious ascendancy of humankind over nature, the other effecting a more philosophical or rational dissociation of the human intellect from the organic world. Long before the historical amalgamation of Hebraic religion and Hellenistic philosophy in the Christian New Testament, these two bodies of belief already shared—or seem to have shared—a similar intellectual distance from the nonhuman environment. In every other respect these two traditions, each one originating out of its own specific antecedents, and in its own terrain and time, were vastly different. In every other respect, that is, but one: they were both, from the start, profoundly informed by writing. Indeed, they both made use of the strange and potent technology which we have come to call “the alphabet.” — WRITING, LIKE HUMAN LANGUAGE, IS ENGENDERED NOT ONLY within the human community but between the human community and the animate landscape, born of the interplay and contact between the human and the more-than-human world. The earthly terrain in which we find ourselves, and upon which we depend for all our nourishment, is shot through with suggestive scrawls and traces, from the sinuous calligraphy of rivers winding across the land, inscribing arroyos and canyons into the parched earth of the desert, to the black slash burned by lightning into the trunk of an old elm. The swooping flight of birds is a kind of cursive script written on the wind; it is this script that was studied by the ancient “augurs,” who could read therein the course of the future. Leaf-miner insects make strange hieroglyphic tabloids of the leaves they consume. Wolves urinate on specific stumps and stones to mark off their territory. And today you read these printed words as tribal hunters once read the tracks of deer, moose, and bear printed in the soil of the forest floor. Archaeological evidence suggests that for more than a million years the subsistence of humankind has depended upon the acuity of such hunters, upon their ability to read the traces—a bit of scat here, a broken twig there—of these animal Others. These letters I print across the page, the scratches and scrawls you now focus upon, trailing off across the white surface, are hardly different from the footprints of prey left in the snow. We read these traces with organs honed over millennia by our tribal ancestors, moving instinctively from one track to the next, picking up the trail afresh whenever it leaves off, hunting the meaning, which would be the meeting with the Other.2

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It is not necessary that we should discover new ideas in our meditation. Often this only diverts us and feeds our vanity. It is sufficient if the Word, as we read and understand it, penetrates and dwells within us. As Mary "pondered in her heart" the things that were told by the shepherds, as what we have casually overheard follows us for a long time, sticks in our mind, occupies, disturbs, or delights us, without our ability to do anything about it, so in meditation God's Word seeks to enter in and remain with us. It strives to stir us, to work and operate in us, so that we shall not get away from it the whole day long. Then it will do its work in us, often without our being conscious of it. Above all, it is not necessary that we should have any unexpected, extraordinary experiences in meditation. This can happen, but if it does not, it is not a sign that the meditation period has been useless. Not only at the beginning, but repeatedly, there will be times when we feel a great spiritual dryness and apathy, an aversion, even an inability to meditate. We dare not be balked by such experiences. Above all, we must not allow them to keep us from adhering to our meditation period with great patience and fidelity. It is, therefore, not good for us to take too seriously the many untoward experiences we have with ourselves in meditation. It is here that our old vanity and our illicit claims upon God may creep in by a pious detour, as if it were our right to have nothing but elevating and fruitful experiences, and as if the discovery of our own inner poverty were quite below our dignity. With that attitude we shall make no progress. Impatience and self-reproach will only foster our complacency and entangle us ever more deeply in the net of self-centered introspection. But there is no more time for such morbidity in meditation than there is in the Christian life as a whole. We must center our attention on the Word alone and leave consequences to its action. For may it not be that God Himself sends us these hours of reproof and dryness that we may be brought again to expect everything from His Word? "Seek God, not happiness" this is the fundamental rule of all meditation. If you seek God alone, you will gain happiness: that is its promise. 

Nonviolent direct action seeks to create such a crisis and foster such a tension that a community which has constantly refused to negotiate is forced to confront the issue.

Looking at the nature of new slavery we see obvious themes: slaves are cheap and disposable; control continues without legal ownership; slavery is hidden behind contracts; and slavery flourishes in communities under stress. Those social conditions have to exist side by side with an economy that fosters slavery.

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Men and women have different experiences of the concept of power. For men to acknowledge their powerlessness means relinquishing the illusion of power in which they have been saturated since childhood. This admission allows them to seek significant connection and mutually supportive relationships within a spiritual, therapeutic, or recovery context. On the other hand, women have been admitting powerlessness most of their lives. Our access to thrones, negotiating tables, board rooms, pulpits, and presidencies has been limited. Our position has been clear—we are inferior and our power is limited. Thus the admission of powerlessness, as defined by men, has not been woman affirming. A woman-affirming recovery encourages us to reclaim our original power. Women redefine power as the capacity to author their own lives, act on their own behalf, handle whatever confronts them, and gather the resources necessary to heal into the present. These capacities are fostered in community. For men, the admission of powerlessness was essential to experience connection with others. For many women, walking into their first therapy appointment, women’s support group, or recovery meeting is a powerful act on their own behalf. The journey home begins with the courageous vulnerability of acknowledging that we have lost our way and need guidance to find our way home. A woman-affirming recovery affirms that vulnerability and power are partners on our journey home.

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will require that we demand and build a country where fewer people are harmed by violence and fewer people are incarcerated; place regard for human dignity at the center of policies and practices; and prioritize survivors’ needs for healing, safety, and justice. It will require that we draw on the leadership, expertise, and authority of people most impacted—including crime survivors, those who are or have been incarcerated, and the loved ones of both—and that we nurture community-led strategies that prevent and address trauma and violence, create healthy communities, and help foster protection for everyone. It will require that we make a commitment to accountability for violence in a way that is more meaningful and more effective than incarceration; engage in an honest reckoning with the current and historic role race has played in the use of punishment in the United States; and change the socioeconomic and structural conditions that make violence likely in the first place. The

And if the white people don’t stand with the Negroes as they go out now, then there will be a danger that after the Negroes get something they’ll say, ‘Okay, we got this by ourselves.’ And the only way you can break that down is to have white people working alongside of you—so then it changes the whole complexion of what you’re doing, so it isn’t any longer Negro fighting white, it’s a question of rational people against irrational people.”89 The civil rights movement needed to foster this new reality, to seek, as Moses said, a “broader identification, identification with individuals that are going through the same kind of struggle, so that the struggle doesn’t remain just a question of racial struggle.” Moses also invoked the vision of the beloved community, the ideal of a universal brotherhood and sisterhood of humankind, which Martin Luther King, Jr. had eloquently proclaimed in his recent sermons.90 Moses’s position was principled and philosophical and ultimately more persuasive.

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The transition to an ecological and democratic economy will be difficult and will not occur overnight. This is not a question of storming the Winter Palace. Rather, it will be a dynamic, multifaceted struggle for a new cultural compact and a new productive system. The struggle is ultimately against *the system of capital*. It must begin, however, by opposing the *logic of capital*, endeavoring in the here and now to create in the interstices of the system a new social metabolism rooted in egalitarianism, community, and a sustainable relation to the earth. The basis for the creation of sustainable human development must arise *from within* the system dominated by capital *without being part of it*, just as the bourgeoisie itself arose in the "pores" of feudal society. Eventually, these initiatives can become powerful enough to constitute the basis of a new revolutionary movement and society.

President Kennedy’s Community Mental Health Act of 1963.

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There’s the kind of boneheaded explanation, which is that a lot of people with PhDs are stupid, and like many stupid people, they associate complexity with intelligence. And therefore they get brainwashed into making their stuff more complicated than it needs to be. I think the smarter thing to say is that in many tight, insular communities—where membership is partly based on intelligence, proficiency, and being able to speak the language of the discipline—pieces of writing become as much or more about presenting one’s own qualifications for inclusion in the group than transmission of meaning. And that’s how in disciplines like academia—or, I’ve read some really good legal prose, but when it’s really, really horrible (IRS Code stuff)—I think that very often it stems from insecurity and that people feel that unless they can mimic the particular jargon and style of their peers, they won’t be taken seriously, and their ideas won’t be taken seriously. It’s a guess.