Group Description Quotes

Everyone is ready for the end of the day, ten-minute group meditation. The meditation is like the iciest beer you have ever
had after a hard day’s work.

I speak and speak,” Marco says, “but the listener retains only the words he is expecting. The description of the world to which you lend a benevolent ear is one thing; the description that will go the rounds of the groups of stevedores and gondoliers on the street outside my house the day of my return is another; and yet another, that which I might dictate late in life, if I were taken prisoner by Genoese pirates and put in irons in the same cell with a writer of adventure stories. It is not the voice that commands the story: it is the ear.

The Times 2 July 1952 WAS BRITISH BARONESS WORKING FOR THE NAZIS IN PARIS? By Philip Bing-Wallace It was alleged that Baroness Freya Saumures (who claimed to be of Swedish descent but is a British subject) was one of the many women that entertained the Gestapo and SS during the occupation of Paris, a jury was told. At the baroness’s trial today, the Old Bailey heard Daniel Merrick-James QC, prosecuting council, astonish the jury by revealing that Baroness Freya Saumures allegedly worked with the Nazis throughout the Nazi occupation of Paris. There was a photograph of a woman in a headscarf and dark glasses, alongside a tall dark-haired man who had a protective arm around her, his face shielded by his hand. A description beneath the image read: Baroness Saumures with her husband, Baron Ferdinand Saumures, outside the Old Bailey after her acquittal. Alec could not see her face fully, but the picture of the baron, even partially obscured, certainly looked very like the man lying dead in the Battersea Park Road crypt. Alec read on. When Mr Merrick-James sat, a clerk of the court handed the judge, Justice Henry Folks, a note. The judge then asked the court to be cleared. Twenty minutes later, the court was reconvened. Justice Folks announced to the jury that the prosecution had dropped all charges and that Lady Saumures was acquitted. There was no explanation for the acquittal. The jury was dismissed with thanks. Neither Baron nor Baroness Saumures had any comment. Baron and Baroness Saumures live in West Sussex and are well known to a select group for their musical evenings and events. They are also well known for protecting their privacy. Alec rummaged on. It was getting close to lunchtime and his head was beginning to ache.

One night, a group of moths gathered on a shelf watching a burning candle. Puzzled by the nature of the light, they sent one of their members to go and check on it. The scouting moth circled the candle several times and came back with a description: The light was bright. Then a second moth went to examine it. He, too, came back with an observation: The light was hot. Finally a third moth volunteered to go. When he approached the candle he didn't stop like his friends had done, but flew straight into the flame. He was consumed there and then, and only he understood the nature of the light.

Donneven," I said, in my best Monica imitation, and he laughed. "We're not talking about me." "We could be," he said, as I watched Bert take note of a group of what looked like ninth graders who had just come into the living room. "I'm not gorgeous," I said. "Sure you are." I just shook my head, knowing this was him evading the question. "You," I said, "have this whole tall, dark stranger thing going on. Not to mention the tortured artist bit." "Bit?" "You know what I mean." He shook his head, clearly discounting this description. "And you," he said, "have that whole blonde, cool and collected, perfect smart girl thing going on." "You're the boy all the girls want to rebel with," I said. "You," he replied, "are the unattainable girl in homeroom who never gives a guy the time of day.

Just as the universal family of gifted writers transcends national barriers, so is the gifted reader a universal figure, not subject to spatial or temporal laws. It is he—the good, the excellent reader—who has saved the artists again and again from being destroyed by emperors, dictators, priests, puritans, philistines, political moralists, policemen, postmasters, and prigs. Let me define this admirable reader. He does not belong to any specific nation or class. No director of conscience and no book club can manage his soul. His approach to a work of fiction is not governed by those juvenile emotions that make the mediocre reader identify himself with this or that character and “skip descriptions.” The good, the admirable reader identifies himself not with the boy or the girl in the book, but with the mind that conceived and composed that book. The admirable reader does not seek information about Russia in a Russian novel, for he knows that the Russia of Tolstoy or Chekhov is not the average Russia of history but a specific world imagined and created by individual genius. The admirable reader is not concerned with general ideas; he is interested in the particular vision. He likes the novel not because it helps him to get along with the group (to use a diabolical progressive-school cliche); he likes the novel because he imbibes and understands every detail of the text, enjoys what the author meant to be injoyed, beams inwardly and all over, is thrilled by the magic imageries of the master-forger, the fancy-forger, the conjuror, the artist. Indeed of all the characters that a great artist creates, his readers are the best. (“Russian Writers, Censors, and Readers”)

Moreover, it is curious how democracy favours breeding over immigration. Offspring have a presumed right to citizenship, while potential immigrants do not. Imagine a polarized state consisting of two opposing ethnic groups. One increases its size by breeding and the other by immigration. Depending on who holds power, the group that grows by immigration will either be prevented from growing or it will be accused of colonialism. But why should democracy favour one indigenous group over another merely because one breeds rather than increases by immigration? Why should breeding be unlimited but immigration curtailed where political outcomes are equally sensitive to both ways of enhancing population? Some may seek to answer this question by arguing that a right to procreative freedom is more important than a right to immigrate. That may indeed be an accurate description of the way the law actually works, but we can question whether that is the way it should be. Should somebody’s freedom to create a person be more inviolable than somebody else’s freedom to have a friend or family member immigrate?

The worst kinds of questions are the ones that don’t involve a surrender of power, that evaluate: Where did you go to college? What neighborhood do you live in? What do you do? They imply, “I’m about to judge you.” Closed questions are also bad questions. Instead of surrendering power, the questioner is imposing a limit on how the question can be answered. For example, if you mention your mother and I ask, “Were you close?,” then I’ve limited your description of your relationship with your mother to the close/distant frame. It’s better to ask, “How is your mother?” That gives the answerer the freedom to go as deep or as shallow as he wants. A third sure way to shut down conversations is to ask vague questions, like “How’s it going?” or “What’s up?” These questions are impossible to answer. They’re another way of saying, “I’m greeting you, but I don’t actually want you to answer.” Humble questions are open-ended. They’re encouraging the other person to take control and take the conversation where they want it to go. These are questions that begin with phrases like “How did you…,” “What’s it like…,” “Tell me about…,” and “In what ways…” In her book You’re Not Listening, Kate Murphy describes a focus group moderator who was trying to understand why people go to the grocery store late at night. Instead of directly asking, “Why do you go to grocery

The belief that science proceeds from observation to theory is still so widely and so firmly held that my denial of it is often met with incredulity. I have even been suspected of being insincere- of denying what nobody in his senses would doubt. But in fact the belief that we can start with pure observation alone, without anything in the nature of a theory is absurd; as may be illustrated by the story of the man who dedicated his life to natural science, wrote down everything he could observe, and bequeathed his priceless collection of observations to the Royal Society to be used as evidence. This story should show us that though beetles may profitably be collected, observations may not. Twenty-five years ago I tried to bring home the same point to a group of physics students in Vienna by beginning a lecture with the following instructions : 'Take pencil and paper; carefully observe, and write down what you have observed!' They asked, of course, what I wanted them to observe. Clearly the instruction, 'Observe!' is absurd. (It is not even idiomatic, unless the object of the transitive verb can be taken as understood.) Observation is always selective. It needs a chosen object, a definite task, an interest, a point of view, a problem. And its description presupposes a descriptive language, with property words; it presupposes similarity and classification, which in their turn presuppose interests, points of view, and problems.

The geographer Oren Yiftachel from Ben-Gurion University, depicted Israel as an ethnocracy, a regime governing a mixed ethnic state with a legal and formal preference for one ethnic group over all the others. Others went further, labeling Israel an apartheid state or a settler colonial state. In short, whatever description these critical scholars offered, "democracy" was not among them.

Describing Asians as a "model minority" - even when meant as a compliment - is just as confining and condescending as any description that reduces individuals to a set of perceived group characteristics.

There was music from my neighbor's house through the summer nights. In his blue gardens men and girls came and went like moths among the whisperings and the champagne and the stars. At high tide in the afternoon I watched his guests diving from the tower of his raft, or taking the sun on the hot sand of his beach while his two motor-boats slit the waters of the Sound, drawing aquaplanes over cataracts of foam. On week-ends his Rolls-Royce became an omnibus, bearing parties to and from the city between nine in the morning and long past midnight, while his station wagon scampered like a brisk yellow bug to meet all trains. And on Mondays eight servants, including an extra gardener, toiled all day with mops and scrubbing-brushes and hammers and garden-shears, repairing the ravages of the night before. Every Friday five crates of oranges and lemons arrived from a fruiterer in New York--every Monday these same oranges and lemons left his back door in a pyramid of pulpless halves. There was a machine in the kitchen which could extract the juice of two hundred oranges in half an hour if a little button was pressed two hundred times by a butler's thumb. At least once a fortnight a corps of caterers came down with several hundred feet of canvas and enough colored lights to make a Christmas tree of Gatsby's enormous garden. On buffet tables, garnished with glistening hors-d'oeuvre, spiced baked hams crowded against salads of harlequin designs and pastry pigs and turkeys bewitched to a dark gold. In the main hall a bar with a real brass rail was set up, and stocked with gins and liquors and with cordials so long forgotten that most of his female guests were too young to know one from another. By seven o'clock the orchestra has arrived, no thin five-piece affair, but a whole pitful of oboes and trombones and saxophones and viols and cornets and piccolos, and low and high drums. The last swimmers have come in from the beach now and are dressing up-stairs; the cars from New York are parked five deep in the drive, and already the halls and salons and verandas are gaudy with primary colors, and hair shorn in strange new ways, and shawls beyond the dreams of Castile. The bar is in full swing, and floating rounds of cocktails permeate the garden outside, until the air is alive with chatter and laughter, and casual innuendo and introductions forgotten on the spot, and enthusiastic meetings between women who never knew each other's names. The lights grow brighter as the earth lurches away from the sun, and now the orchestra is playing yellow cocktail music, and the opera of voices pitches a key higher. Laughter is easier minute by minute, spilled with prodigality, tipped out at a cheerful word. The groups change more swiftly, swell with new arrivals, dissolve and form in the same breath; already there are wanderers, confident girls who weave here and there among the stouter and more stable, become for a sharp, joyous moment the centre of a group, and then, excited with triumph, glide on through the sea-change of faces and voices and color under the constantly changing light. Suddenly one of the gypsies, in trembling opal, seizes a cocktail out of the air, dumps it down for courage and, moving her hands like Frisco, dances out alone on the canvas platform. A momentary hush; the orchestra leader varies his rhythm obligingly for her, and there is a burst of chatter as the erroneous news goes around that she is Gilda Gray's understudy from the FOLLIES. The party has begun.

The chairs - turned towards one another in groups of twos and threes - seemed like the seats of ghosts in close conversation with one another. There were sets of two chairs - very close to one another - in the far corners of the room, which spoke of recent whispered flirtations, over cold game pie and iced champagne; there were sets of three and four chairs, that recalled pleasant animated discussions over the latest scandals; there were chairs straight up in a row that still looked starchy, critical, acid, like antiquated dowagers; there were a few isolated, single chairs, close to the table, that spoke of gourmands intent on the most recherche dishes, and others overturned on the floor, that spoke volumes on the subject of my Lord Grenville's cellars.

When my sister starts dating someone, I expect a full report. Vivid descriptions, photos, videos, oil paintings—I don’t care. Even those dick pics I mentioned, which you never sent.” “Isabel.” I lowered my voice. “Shut up. He will hear you.” We were only a few feet away from the group. She cocked an eyebrow and then tilted her head slowly. Dammit. “He is dating you. What’s the big deal with him hearing you talk about it with your sister? You’ve seen his penis. We are allowed to discuss it.” She rolled her eyes. “Actually, I think we are expected to do that. I’m sure he’s talked to his friends about your bubbies.

You were the gawky one," he corrected, "Lee was the reckless one, Zu was the cute one, and I was the wise one." –Chubs

The barbarity, duplicity and sheer effrontery of the English were often remarked upon. ‘Pink, white and quarrelsome’ was the splendid description of one group of disgusted Spanish visitors.

All the objects—organic and inorganic alike—were totally beyond description or even comprehension. Gilman sometimes compared the inorganic masses to prisms, labyrinths, clusters of cubes and planes, and Cyclopean buildings; and the organic things struck him variously as groups of bubbles, octopi, centipedes, living Hindoo idols, and intricate Arabesques roused into a kind of ophidian animation.

In extreme cases, membership and loyalty become more important than the function of the group; it becomes the purpose. Some people apply these descriptions to Trump supporters, but the GOP had gone tribal long before Trump came along.

Reader, I did the stupid thing. I looked her up on Facebook. It didn't take more than forty minutes to filter this Katie Ingram from the other hundred or so. Her profile was unlocked, and contained the logo for the NHS. Her job description said: "Paramedic: Love My Job!!!" She had hair that could have been red or strawberry blond, it was hard to tell from the photographs, and she was possibly in her late twenties, pretty, with a snub nose. In the first thirty photographs she had posted she was laughing with friends, frozen in the middle of Good Times. She looked annoyingly good in a bikini (Skiathos 2014!! What a laugh!!!!!), she had a small, hairy dog, a penchant for vertiginously high heels, and a best friend with long, dark hair who was fond of kissing her cheek in pictures (I briefly entertained the hope that she was gay but she belonged to a Facebook group called: Hands up if you're secretly delighted that Brad Pitt is single again!!).

To be a man and live among men is miraculous, even if we know the vile deeds and crimes that people are capable of. Every day we build together an enormous beehive with our thoughts, discoveries, inventions, works, lives. Even that analogy is hardly accurate; it is too static, since our collective work is constantly changing and displaying itself in various colors, subject to time or history. Again, this is an insufficient description, because it ignores the most important thing: that this collective creation is given life by the most private, hidden fuel of all individual aspirations and decisions. The oddity of man's exceptional calling rests principally on his being a comical being, forever immature, so that a group of children with their easy mood swings from laughter to crying is the best illustration of his lack of dignity. A few years pass, and suddenly they are adults, taking control and supposedly prepared to make pronouncements on public matters and even to take upon themselves the duties of father and mother, although it would be good if they first had an entire life of their own to prepare for this.

And how easy it was to leave this life, after all - this life that could feel so present and permanent that departing from it must seem to require a tear into a different dimension. There the bunch of them were, young hopefuls, decorating their annually purged dorm rooms with postcards and prints and favorite photographs of friends, filling them with hot pots and dried flowers, throw rugs and stereos. Houseplants, a lamp, maybe some furniture brought up by encouraging parents. They nested there like miniature grownups. As if this provisional student life - with its brushfire friendships and drink-addled intimacies, its gorging on knowledge and blind sexual indulgences - could possibly last. As if it were a home, of any kind at all: someplace to gather one's sense of self. Flannery had never felt for a minute that these months of shared living took place on anything other than quicksand, and it had given this whole year (these scant seven or eight months, into which an aging decade or so had been condensed) a sliding, wavery feel. She came from earthquake country and knew the dangers of building on landfill. That was, it seemed to Flannery, the best description of this willed group project of freshman year: construction on landfill. A collective confusion of impressions and tendencies, mostly castoffs with a few keepers. What was there to count on in any of it? What structure would remain, founded on that?

One of us, thought Lacoste. There were few more dangerous phrases. Partly because it held truth. There were teams, tribes, families, companies. Friends. Us. But it was rarely just a description of a group. There was, about it, a distinction. “Us” implied there was a “Them.” And “Us” was better than “Them.

Beavers build their castle-like lodges in the middle of rivers. They have an extraordinary method of conveying and carting timber from the woods to the water, for they use other beavers as waggons. The beavers of one team309 gnaw down the branches, and then another group has the instinct to turn over on their backs and to hold this wood tightly against their bellies with their four feet. Each of these last grips a branch in its teeth which sticks out on either side. A third group holds tightly on to this cross-branch with its teeth and pulls the animal in question along backwards together with its load. Anyone who witnesses this manoeuvre cannot fail to be impressed.

In this building, on a cold Wednesday afternoon, 10 March 1948, a group of eleven men, veteran Zionist leaders together with young military Jewish officers, put the final touches to a plan for the ethnic cleansing of Palestine. That same evening, military orders were dispatched to the units on the ground to prepare for the systematic expulsion of the Palestinians from vast areas of the country.3 The orders came with a detailed description of the methods to be employed to forcibly evict the people: large-scale intimidation; laying siege to and bombarding villages and population centres; setting fire to homes, properties and goods; expulsion; demolition; and, finally, planting mines among the rubble to prevent any of the expelled inhabitants from returning.

Roney (2003) hypothesized that mere exposure to attractive women would activate cognitive adaptations in men designed to embody the qualities that women want in a mate. Specifically, he predicted that exposure to young attractive women would (1) increase the importance men place on their own financial success, (2) experience feeling more ambitious, and (3) produce self-descriptions that correspond to what women want. Using a cover story to disguise the purpose of the study, Roney had one group of men rate the effectiveness of advertisements containing young, attractive models and another group of men rate the effectiveness of ads containing older, less-attractive models. Following this exposure, the men responded to the key measures to test his hypotheses.

For years, the people of Congo spoke of giant chimpanzees that ate lions, fished, and howled at the moon. In fact, the animal was called “lion killer” by the native people. Of course, traditional scientists attributed the rumors to a highly imaginative indigenous group whose bedtime stories had gotten a little out of hand. Besides, the descriptions seemed to more closely match a gorilla than a chimp. It was said that it lived in nests on the ground, rather than in the trees; that it was not aggressive toward humans; that it walked on two feet for longer distances than is typical for a chimp; and that it grew to as large as six and half feet tall. All in all, it was too incredible to be real, at least for the Western world. Still, in 1996, when word of the giant chimps got out, researchers descended on Congo. Although scat, hair, and other evidence was found, it wasn’t until 2005 that the chimps were actually seen by a Westerner. Primatologist Shelly Williams was in the Congo, searching for the creatures, when a group of four of them emerged from the trees, charging at her. They were at least five feet tall, with wide flat faces, a pronounced brow, and gray fur. Yet when they noticed Williams’s face, they stopped their charge and walked away. This lack of aggression toward humans was repeated in other encounters, including those of Cleve Hicks of the University of Amsterdam, who spent eighteen months observing the creatures following the Williamses’ encounter. He, too, found that they had no fear of humans, but rather seemed to recognize humans as a cousin of sorts.

But without a team—a group of individuals working to accomplish a mission—there can be no leadership. The only meaningful measure for a leader is whether the team succeeds or fails. For all the definitions, descriptions, and characterizations of leaders, there are only two that matter: effective and ineffective. Effective leaders lead successful teams that accomplish their mission and win. Ineffective leaders do not. The

The last time I’d been unwell, suicidally depressed, whatever you want to call it, the reactions of my friends and family had fallen into several different camps: The Let’s Laugh It Off merchants: Claire was the leading light. They hoped that joking about my state of mind would reduce it to a manageable size. Most likely to say, ‘Feeling any mad urges to fling yourself into the sea?’ The Depression Deniers: they were the ones who took the position that since there was no such thing as depression, nothing could be wrong with me. Once upon a time I’d have belonged in that category myself. A subset of the Deniers was The Tough Love people. Most likely to say, ‘What have you got to be depressed about?’ The It’s All About Me bunch: they were the ones who wailed that I couldn’t kill myself because they’d miss me so much. More often than not, I’d end up comforting them. My sister Anna and her boyfriend, Angelo, flew three thousand miles from New York just so I could dry their tears. Most likely to say, ‘Have you any idea how many people love you?’ The Runaways: lots and lots of people just stopped ringing me. Most of them I didn’t care about, but one or two were important to me. Their absence was down to fear; they were terrified that whatever I had, it was catching. Most likely to say, ‘I feel so helpless … God, is that the time?’ Bronagh – though it hurt me too much at the time to really acknowledge it – was the number one offender. The Woo-Woo crew: i.e. those purveying alternative cures. And actually there were hundreds of them – urging me to do reiki, yoga, homeopathy, bible study, sufi dance, cold showers, meditation, EFT, hypnotherapy, hydrotherapy, silent retreats, sweat lodges, felting, fasting, angel channelling or eating only blue food. Everyone had a story about something that had cured their auntie/boss/boyfriend/next-door neighbour. But my sister Rachel was the worst – she had me plagued. Not a day passed that she didn’t send me a link to some swizzer. Followed by a phone call ten minutes later to make sure I’d made an appointment. (And I was so desperate that I even gave plenty of them a go.) Most likely to say, ‘This man’s a miracle worker.’ Followed by: ‘That’s why he’s so expensive. Miracles don’t come cheap.’ There was often cross-pollination between the different groupings. Sometimes the Let’s Laugh It Off merchants teamed up with the Tough Love people to tell me that recovering from depression is ‘simply mind over matter’. You just decide you’re better. (The way you would if you had emphysema.) Or an All About Me would ring a member of the Woo-Woo crew and sob and sob about how selfish I was being and the Woo-Woo crew person would agree because I had refused to cough up two grand for a sweat lodge in Wicklow. Or one of the Runaways would tiptoe back for a sneaky look at me, then commandeer a Denier into launching a two-pronged attack, telling me how well I seemed. And actually that was the worst thing anyone could have done to me, because you can only sound like a self-pitying malingerer if you protest, ‘But I don’t feel well. I feel wretched beyond description.’ Not one person who loved me understood how I’d felt. They hadn’t a clue and I didn’t blame them, because, until it had happened to me, I hadn’t a clue either.

The implication that the change in nomenclature from “Multiple Personality Disorder” to “Dissociative Identity Disorder” means the condition has been repudiated and “dropped” from the Diagnostic and Statistical Manual (DSM) of the American Psychiatric Association is false and misleading. Many if not most diagnostic entities have been renamed or have had their names modified as psychiatry changes in its conceptualizations and classifications of mental illnesses. When the DSM decided to go with “Dissociative Identity Disorder” it put “(formerly multiple personality disorder)” right after the new name to signify that it was the same condition. It’s right there on page 526 of DSM-IV-R. There have been four different names for this condition in the DSMs over the course of my career. I was part of the group that developed and wrote successive descriptions and diagnostic criteria for this condition for DSM-III-R, DSM–IV, and DSM-IV-TR. While some patients have been hurt by the impact of material that proves to be inaccurate, there is no evidence that scientifically demonstrates the prevalence of such events. Most material alleged to be false has been disputed by someone, but has not been proven false. Finally, however intriguing the idea of encouraging forgetting troubling material may seem, there is no evidence that it is either effective or safe as a general approach to treatment. There is considerable belief that when such material is put out of mind, it creates symptoms indirectly, from “behind the scenes.” Ironically, such efforts purport to cure some dissociative phenomena by encouraging others, such as Dissociative Amnesia.

Linnaeus’s other striking quality was an abiding — at times, one might say, a feverish — preoccupation with sex. He was particularly struck by the similarity between certain bivalves and the female pudenda. To the parts of one species of clam he gave the names vulva, labia, pubes, anus, and hymen. He grouped plants by the nature of their reproductive organs and endowed them with an arrestingly anthropomorphic amorousness. His descriptions of flowers and their behavior are full of references to “promiscuous intercourse,” “barren concubines,” and “the bridal bed.

The efficiency of the hospital was a perfect illustration of Dunbar’s number – that magic number of 150. The size of our brain, Robin Dunbar, an eminent evolutionary anthropologist at Oxford University, has argued (and the brain size of other primates), is determined by the size of our ‘natural’ social group, when humans and their brains evolved in small hunting and gathering groups. We have the largest brains among primates, and the largest social group. We can relate to about 150 people on an informal, personal basis, but beyond that leadership, impersonal rules and job descriptions become necessary. So

Valentine’s concept of introversion includes traits that contemporary psychology would classify as openness to experience (“thinker, dreamer”), conscientiousness (“idealist”), and neuroticism (“shy individual”). A long line of poets, scientists, and philosophers have also tended to group these traits together. All the way back in Genesis, the earliest book of the Bible, we had cerebral Jacob (a “quiet man dwelling in tents” who later becomes “Israel,” meaning one who wrestles inwardly with God) squaring off in sibling rivalry with his brother, the swashbuckling Esau (a “skillful hunter” and “man of the field”). In classical antiquity, the physicians Hippocrates and Galen famously proposed that our temperaments—and destinies—were a function of our bodily fluids, with extra blood and “yellow bile” making us sanguine or choleric (stable or neurotic extroversion), and an excess of phlegm and “black bile” making us calm or melancholic (stable or neurotic introversion). Aristotle noted that the melancholic temperament was associated with eminence in philosophy, poetry, and the arts (today we might classify this as opennessto experience). The seventeenth-century English poet John Milton wrote Il Penseroso (“The Thinker”) and L’Allegro (“The Merry One”), comparing “the happy person” who frolics in the countryside and revels in the city with “the thoughtful person” who walks meditatively through the nighttime woods and studies in a “lonely Towr.” (Again, today the description of Il Penseroso would apply not only to introversion but also to openness to experience and neuroticism.) The nineteenth-century German philosopher Schopenhauer contrasted “good-spirited” people (energetic, active, and easily bored) with his preferred type, “intelligent people” (sensitive, imaginative, and melancholic). “Mark this well, ye proud men of action!” declared his countryman Heinrich Heine. “Ye are, after all, nothing but unconscious instruments of the men of thought.” Because of this definitional complexity, I originally planned to invent my own terms for these constellations of traits. I decided against this, again for cultural reasons: the words introvert and extrovert have the advantage of being well known and highly evocative. Every time I uttered them at a dinner party or to a seatmate on an airplane, they elicited a torrent of confessions and reflections. For similar reasons, I’ve used the layperson’s spelling of extrovert rather than the extravert one finds throughout the research literature.

A few magical practitioners claimed that they first met their familiars in fairyland, or at the sabbath; however, a greater number claimed that their journey to these places had been initiated by the familiar’s invitation. Nairnshire witch Isobel Gowdie ( 1662 ) , for example, first met the Devil as she was ‘goeing betwix the townes of Drumdewin and the Headis’ where she ‘promeisit to me it him, in the night time, in the Kirk of Aulderne; quhilk I did’. Bessie Dunlop claimed that on one occasion Tom Reid 'tuke hir be the aproun, and wald haif had hir gangand [go} with him to Elfame’, and that on another, she met a group of 'gude wychtis that wynnit in the Court of Elfame; quha come thair to desyre hir to go with thame’. Scattered throughout encounter-narratives from Southern England, where descriptions of sabbath and fairyland experiences are seldom found, we still find references to familiars attempting to lure magical practitioners to 'go with them’, although the destination- is not specified. Huntingdonshire witch Ellen Shepheard ( 1646), for example, claimed that 'a Spirit, somewhat like a Rat, but not fully so big, of an iron-grey colour … said you must goe with me’ , whilst nearly seventy years earlier Essex witch Elizabeth Bennett maintained that a familiar spirit in the form of a black dog asked her to 'go with it

The naturalist Stephen Jay Gould described his own struggle with the Linda problem. He knew the correct answer, of course, and yet, he wrote, “a little homunculus in my head continues to jump up and down, shouting at me—‘but she can’t just be a bank teller; read the description.’” The little homunculus is of course Gould’s System 1 speaking to him in insistent tones. (The two-system terminology had not yet been introduced when he wrote.) The correct answer to the short version of the Linda problem was the majority response in only one of our studies: 64% of a group of graduate students in the social sciences at Stanford and at Berkeley correctly judged “feminist bank teller” to be less probable

The Greek historian Herodotus, writing over two thousand years ago, produced one of the first descriptions of one culture getting worked up over the death rituals of another. In the story, the ruler of the Persian Empire summons a group of Greeks before him. Since they cremate their dead, the king wonders, "What would [it] take [for them] to eat their dead fathers?" The Greeks balk at this question, explaining that no price in the world would be high enough to turn them into cannibals. Next, the king summons a group of Callatians, known for eating the bodies of their dead. He asks, "What price would make them burn their dead fathers with fire?" The Callatians beg him not to mention "such horrors!

The worst kinds of questions are the ones that don’t involve a surrender of power, that evaluate: Where did you go to college? What neighborhood do you live in? What do you do? They imply, “I’m about to judge you.” Closed questions are also bad questions. Instead of surrendering power, the questioner is imposing a limit on how the question can be answered. For example, if you mention your mother and I ask, “Were you close?,” then I’ve limited your description of your relationship with your mother to the close/distant frame. It’s better to ask, “How is your mother?” That gives the answerer the freedom to go as deep or as shallow as he wants. A third sure way to shut down conversations is to ask vague questions, like “How’s it going?” or “What’s up?” These questions are impossible to answer. They’re another way of saying, “I’m greeting you, but I don’t actually want you to answer.” Humble questions are open-ended. They’re encouraging the other person to take control and take the conversation where they want it to go. These are questions that begin with phrases like “How did you…,” “What’s it like…,” “Tell me about…,” and “In what ways…” In her book You’re Not Listening, Kate Murphy describes a focus group moderator who was trying to understand why people go to the grocery store late at night. Instead of directly asking, “Why do you go to grocery stores late,” which can sound accusatory, she asked, “Tell me about the last time you went to the store after 11:00 p.m.

The concern is so acute that the political scientist Jacqueline Stevens has even suggested that research and even emails discussing biological differences across populations should be banned, and that the United States “should issue a regulation prohibiting its staff or grantees…from publishing in any form—including internal documents and citations to other studies—claims about genetics associated with variables of race, ethnicity, nationality, or any other category of population that is observed or imagined as heritable unless statistically significant disparities between groups exist and description of these will yield clear benefits for public health, as deemed by a standing committee to which these claims must be submitted and authorized.

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Unlike most mathematical discoveries, however, no one was looking for a theory of groups or even a theory of symmetries when the concept was discovered. Quite the contrary; group theory appeared somewhat serendipitously, out of a millenia-long search for a solution to an algebraic equation. Befitting its description as a concept that crystallized simplicity out of chaos, group theory was itself born out of one of the most tumultuous stories in the history of mathematics. Almost four thousand years of intellectual curiosity and struggle, spiced with intrigue, misery, and persecution, culminated in the creation of the theory in the nineteenth century. This amazing story, chronicled in the next three chapters, began with the dawn of mathematics on the banks of the Nile and Euphrates rivers.

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After Standard Oil Company founder John D. Rockefeller became the richest man in the world, he offered gardening advice to a group of young men at a Brown University Bible study. He told his admiring audience, “The American Beauty Rose can be produced in the splendor and fragrance which bring cheer to its beholder only by sacrificing the early buds which grow up around it. This is not an evil tendency in business. It is merely the working-out of a law of nature and a law of God.” Rockefeller's audacious winner-take-all metaphor about the American Beauty rose was a description of how Standard Oil had bested its competitors. The clumsy reference to God at the end of the remarks was a meager attempt to morally sanction the ideas of philosopher Herbert Spencer, who had recently seduced the robber baron community by adapting scientific ideas like “survival of the fittest” into a loose form of Social Darwinism that defined Gilded Age business.

Sir Julian, exercising his prerogatives, named the planets for boyhood heroes: Lord Kitchener, William Gladstone, Archbishop Rollo Gore, Edythe MacDevott, Rudyard Kipling, Thomas Carlyle, William Kircudbright, Samuel B. Gorsham, Sir Robert Peel, and the like. But Sir Julian was to be deprived of his privilege. He telegraphed ahead the news of his return to Maudley Space Station, together with a description of the Concourse and the names he had bestowed upon the members of this magnificent group. The list passed through the hands of an obscure young clerk, one Roger Pilgham, who rejected Sir Julian’s nominations in disgust. To each of the twenty-six planets he assigned a letter of the alphabet and hurriedly supplied new names: Alphanor, Barleycorn, Chrysanthe, Diogenes, Elfland, Fiame, Goshen, Hardacres, Image, Jezebel, Krokinole, Lyonnesse, Madagascar, Nowhere, Olliphane, Pilgham, Quinine, Raratonga, Somewhere, Tantamount, Unicorn, Valisande, Walpurgis, Xion, Ys and Zacaranda — the names derived from legend, myth, romance, his own whimsy.

In 1931, amid that incredible transformation, a brilliant young Russian psychologist named Alexander Luria recognized a fleeting “natural experiment,” unique in the history of the world. He wondered if changing citizens’ work might also change their minds. When Luria arrived, the most remote villages had not yet been touched by the warp-speed restructuring of traditional society. Those villages gave him a control group. He learned the local language and brought fellow psychologists to engage villagers in relaxed social situations—teahouses or pastures—and discuss questions or tasks designed to discern their habits of mind. Some were very simple: present skeins of wool or silk in an array of hues and ask participants to describe them. The collective farmers and farm leaders, as well as the female students, easily picked out blue, red, and yellow, sometimes with variations, like dark blue or light yellow. The most remote villagers, who were still “premodern,” gave more diversified descriptions: cotton in bloom, decayed teeth, a lot of water, sky, pistachio. Then they were asked to sort the skeins into groups. The collective farmers, and young people with even a little formal education, did so easily, naturally forming color groups. Even when they did not know the name of a particular color, they had little trouble putting together darker and lighter shades of the same one. The remote villagers, on the other hand, refused, even those whose work was embroidery. “It can’t be done,” they said, or, “None of them are the same, you can’t put them together.” When prodded vigorously, and only if they were allowed to make many small groups, some relented and created sets that were apparently random. A few others appeared to sort the skeins according to color saturation, without regard to the color. Geometric shapes followed suit. The greater the dose of modernity, the more likely an individual grasped the abstract concept of “shapes” and made groups of triangles, rectangles, and circles, even if they had no formal education and did not know the shapes’ names. The remote villagers, meanwhile, saw nothing alike in a square drawn with solid lines and the same exact square drawn with dotted lines. To Alieva, a twenty-six-year-old remote villager, the solid-line square was obviously a map, and the dotted-line square was a watch. “How can a map and a watch be put together?” she asked, incredulous. Khamid, a twenty-four-year-old remote villager, insisted that filled and unfilled circles could not go together because one was a coin and the other a moon.

Early on it is clear that Addie has a rebellious streak, joining the library group and running away to Rockport Lodge. Is Addie right to disobey her parents? Where does she get her courage? 2. Addie’s mother refuses to see Celia’s death as anything but an accident, and Addie comments that “whenever I heard my mother’s version of what happened, I felt sick to my stomach.” Did Celia commit suicide? How might the guilt that Addie feels differ from the guilt her mother feels? 3. When Addie tries on pants for the first time, she feels emotionally as well as physically liberated, and confesses that she would like to go to college (page 108). How does the social significance of clothing and hairstyle differ for Addie, Gussie, and Filomena in the book? 4. Diamant fills her narrative with a number of historical events and figures, from the psychological effects of World War I and the pandemic outbreak of influenza in 1918 to child labor laws to the cultural impact of Betty Friedan. How do real-life people and events affect how we read Addie’s fictional story? 5. Gussie is one of the most forward-thinking characters in the novel; however, despite her law degree she has trouble finding a job as an attorney because “no one would hire a lady lawyer.” What other limitations do Addie and her friends face in the workforce? What limitations do women and minorities face today? 6. After distancing herself from Ernie when he suffers a nervous episode brought on by combat stress, Addie sees a community of war veterans come forward to assist him (page 155). What does the remorse that Addie later feels suggest about the challenges American soldiers face as they reintegrate into society? Do you think soldiers today face similar challenges? 7. Addie notices that the Rockport locals seem related to one another, and the cook Mrs. Morse confides in her sister that, although she is usually suspicious of immigrant boarders, “some of them are nicer than Americans.” How does tolerance of the immigrant population vary between city and town in the novel? For whom might Mrs. Morse reserve the term Americans? 8. Addie is initially drawn to Tessa Thorndike because she is a Boston Brahmin who isn’t afraid to poke fun at her own class on the women’s page of the newspaper. What strengths and weaknesses does Tessa’s character represent for educated women of the time? How does Addie’s description of Tessa bring her reliability into question? 9. Addie’s parents frequently admonish her for being ungrateful, but Addie feels she has earned her freedom to move into a boardinghouse when her parents move to Roxbury, in part because she contributed to the family income (page 185). How does the Baum family’s move to Roxbury show the ways Betty and Addie think differently from their parents about household roles? Why does their father take such offense at Herman Levine’s offer to house the family? 10. The last meaningful conversation between Addie and her mother turns out to be an apology her mother meant for Celia, and for a moment during her mother’s funeral Addie thinks, “She won’t be able to make me feel like there’s something wrong with me anymore.” Does Addie find any closure from her mother’s death? 11. Filomena draws a distinction between love and marriage when she spends time catching up with Addie before her wedding, but Addie disagrees with the assertion that “you only get one great love in a lifetime.” In what ways do the different romantic experiences of each woman inform the ideas each has about love? 12. Filomena and Addie share a deep friendship. Addie tells Ada that “sometimes friends grow apart. . . . But sometimes, it doesn’t matter how far apart you live or how little you talk—it’s still there.” What qualities do you think friends must share in order to have that kind of connection? Discuss your relationship with a best friend. Enhance

What’s the problem with being “not racist”? It is a claim that signifies neutrality: “I am not a racist, but neither am I aggressively against racism.” But there is no neutrality in the racism struggle. The opposite of “racist” isn’t “not racist.” It is “antiracist.” What’s the difference? One endorses either the idea of a racial hierarchy as a racist, or racial equality as an antiracist. One either believes problems are rooted in groups of people, as a racist, or locates the roots of problems in power and policies, as an antiracist. One either allows racial inequities to persevere, as a racist, or confronts racial inequities, as an antiracist. There is no in-between safe space of “not racist.” The claim of “not racist” neutrality is a mask for racism. This may seem harsh, but it’s important at the outset that we apply one of the core principles of antiracism, which is to return the word “racist” itself back to its proper usage. “Racist” is not—as Richard Spencer argues—a pejorative. It is not the worst word in the English language; it is not the equivalent of a slur. It is descriptive, and the only way to undo racism is to consistently identify and describe it—and then dismantle it. The attempt to turn this usefully descriptive term into an almost unusable slur is, of course, designed to do the opposite: to freeze us into inaction.

I have a good friend, let’s call him Slim Berriss, who’s devised a schedule for himself that combines practical microdosing and pre-planned 1- to 2-day treks into deeper territory. For him, this blend provides a structured approach for increasing everyday well-being, developing empathy, and intensively exploring the “other.” Here is what it looks like: Microdosing of ibogaine hydrochloride twice weekly, on Mondays and Fridays. The dosage is 4 mg, or roughly 1/200 or less of the full ceremonial dosage at Slim’s bodyweight of 80 kg. He dislikes LSD and finds psilocybin in mushrooms hard to dose accurately. Woe unto he who “microdoses” and gets hit like a freight train while checking in luggage at an airport (poor Slim). The encapsulated ibogaine was gifted to him to solve this problem. Moderate dosing of psilocybin (2.2 to 3.5 g), as ground mushrooms in chocolate, once every 6 to 8 weeks. His highly individual experience falls somewhere in the 150 to 200 mcg description of LSD by Jim later in this piece. Slim is supervised by an experienced sitter. Higher-dose ayahuasca once every 3 to 6 months for 2 consecutive nights. The effects could be compared (though very different experiences) to 500+ mcg of LSD. Slim is supervised by 1 to 2 experienced sitters in a close-knit group of 4 to 6 people maximum. NOTE: In the 4 weeks prior to these sessions, he does not consume any ibogaine or psilocybin.

Bush’s description of how basic research provides the seed corn for practical inventions became known as the “linear model of innovation.” Although subsequent waves of science historians sought to debunk the linear model for ignoring the complex interplay between theoretical research and practical applications, it had a popular appeal as well as an underlying truth. The war, Bush wrote, had made it “clear beyond all doubt” that basic science—discovering the fundamentals of nuclear physics, lasers, computer science, radar—“is absolutely essential to national security.” It was also, he added, crucial for America’s economic security. “New products and new processes do not appear full-grown. They are founded on new principles and new conceptions, which in turn are painstakingly developed by research in the purest realms of science. A nation which depends upon others for its new basic scientific knowledge will be slow in its industrial progress and weak in its competitive position in world trade.” By the end of his report, Bush had reached poetic heights in extolling the practical payoffs of basic scientific research: “Advances in science when put to practical use mean more jobs, higher wages, shorter hours, more abundant crops, more leisure for recreation, for study, for learning how to live without the deadening drudgery which has been the burden of the common man for past ages.”9 Based on this report, Congress established the National Science Foundation.

A LITTLE KNOWLEDGE CAN GO A LONG WAY A LOT OF PROFESSIONALS ARE CRACKPOTS A MAN CAN'T KNOW WHAT IT'S LIKE TO BE A MOTHER A NAME MEANS A LOT JUST BY ITSELF A POSITIVE ATTITUDE MAKES ALL THE DIFFERENCE IN THE WORLD A RELAXED MAN IS NOT NECESSARILY A BETTER MAN A SENSE OF TIMING IS THE MARK OF GENIUS A SINCERE EFFORT IS ALL YOU CAN ASK A SINGLE EVENT CAN HAVE INFINITELY MANY INTERPRETATIONS A SOLID HOME BASE BUILDS A SENSE OF SELF A STRONG SENSE OF DUTY IMPRISONS YOU ABSOLUTE SUBMISSION CAN BE A FORM OF FREEDOM ABSTRACTION IS A TYPE OF DECADENCE ABUSE OF POWER COMES AS NO SURPRISE ACTION CAUSES MORE TROUBLE THAN THOUGHT ALIENATION PRODUCES ECCENTRICS OR REVOLUTIONARIES ALL THINGS ARE DELICATELY INTERCONNECTED AMBITION IS JUST AS DANGEROUS AS COMPLACENCY AMBIVALENCE CAN RUIN YOUR LIFE AN ELITE IS INEVITABLE ANGER OR HATE CAN BE A USEFUL MOTIVATING FORCE ANIMALISM IS PERFECTLY HEALTHY ANY SURPLUS IS IMMORAL ANYTHING IS A LEGITIMATE AREA OF INVESTIGATION ARTIFICIAL DESIRES ARE DESPOILING THE EARTH AT TIMES INACTIVITY IS PREFERABLE TO MINDLESS FUNCTIONING AT TIMES YOUR UNCONSCIOUS IS TRUER THAN YOUR CONSCIOUS MIND AUTOMATION IS DEADLY AWFUL PUNISHMENT AWAITS REALLY BAD PEOPLE BAD INTENTIONS CAN YIELD GOOD RESULTS BEING ALONE WITH YOURSELF IS INCREASINGLY UNPOPULAR BEING HAPPY IS MORE IMPORTANT THAN ANYTHING ELSE BEING JUDGMENTAL IS A SIGN OF LIFE BEING SURE OF YOURSELF MEANS YOU'RE A FOOL BELIEVING IN REBIRTH IS THE SAME AS ADMITTING DEFEAT BOREDOM MAKES YOU DO CRAZY THINGS CALM IS MORE CONDUCIVE TO CREATIVITY THAN IS ANXIETY CATEGORIZING FEAR IS CALMING CHANGE IS VALUABLE WHEN THE OPPRESSED BECOME TYRANTS CHASING THE NEW IS DANGEROUS TO SOCIETY CHILDREN ARE THE HOPE OF THE FUTURE CHILDREN ARE THE MOST CRUEL OF ALL CLASS ACTION IS A NICE IDEA WITH NO SUBSTANCE CLASS STRUCTURE IS AS ARTIFICIAL AS PLASTIC CONFUSING YOURSELF IS A WAY TO STAY HONEST CRIME AGAINST PROPERTY IS RELATIVELY UNIMPORTANT DECADENCE CAN BE AN END IN ITSELF DECENCY IS A RELATIVE THING DEPENDENCE CAN BE A MEAL TICKET DESCRIPTION IS MORE VALUABLE THAN METAPHOR DEVIANTS ARE SACRIFICED TO INCREASE GROUP SOLIDARITY DISGUST IS THE APPROPRIATE RESPONSE TO MOST SITUATIONS DISORGANIZATION IS A KIND OF ANESTHESIA DON'T PLACE TOO MUCH TRUST IN EXPERTS DRAMA OFTEN OBSCURES THE REAL ISSUES DREAMING WHILE AWAKE IS A FRIGHTENING CONTRADICTION DYING AND COMING BACK GIVES YOU CONSIDERABLE PERSPECTIVE DYING SHOULD BE AS EASY AS FALLING OFF A LOG EATING TOO MUCH IS CRIMINAL ELABORATION IS A FORM OF POLLUTION EMOTIONAL RESPONSES ARE AS VALUABLE AS INTELLECTUAL RESPONSES ENJOY YOURSELF BECAUSE YOU CAN'T CHANGE ANYTHING ANYWAY ENSURE THAT YOUR LIFE STAYS IN FLUX EVEN YOUR FAMILY CAN BETRAY YOU EVERY ACHIEVEMENT REQUIRES A SACRIFICE EVERYONE'S WORK IS EQUALLY IMPORTANT EVERYTHING THAT'S INTERESTING IS NEW EXCEPTIONAL PEOPLE DESERVE SPECIAL CONCESSIONS EXPIRING FOR LOVE IS BEAUTIFUL BUT STUPID EXPRESSING ANGER IS NECESSARY EXTREME BEHAVIOR HAS ITS BASIS IN PATHOLOGICAL PSYCHOLOGY EXTREME SELF-CONSCIOUSNESS LEADS TO PERVERSION FAITHFULNESS IS A SOCIAL NOT A BIOLOGICAL LAW FAKE OR REAL INDIFFERENCE IS A POWERFUL PERSONAL WEAPON FATHERS OFTEN USE TOO MUCH FORCE FEAR IS THE GREATEST INCAPACITATOR FREEDOM IS A LUXURY NOT A NECESSITY GIVING FREE REIN TO YOUR EMOTIONS IS AN HONEST WAY TO LIVE GO ALL OUT IN ROMANCE AND LET THE CHIPS FALL WHERE THEY MAY GOING WITH THE FLOW IS SOOTHING BUT RISKY GOOD DEEDS EVENTUALLY ARE REWARDED GOVERNMENT IS A BURDEN ON THE PEOPLE GRASS ROOTS AGITATION IS THE ONLY HOPE

Blaming therapy, social work and other caring professions for the confabulation of testimony of 'satanic ritual abuse' legitimated a programme of political and social action designed to contest the gains made by the women's movement and the child protection movement. In efforts to characterise social workers and therapists as hysterical zealots, 'satanic ritual abuse' was, quite literally, 'made fun of': it became the subject of scorn and ridicule as interest groups sought to discredit testimony of sexual abuse as a whole. The groundswell of support that such efforts gained amongst journalists, academics and the public suggests that the pleasures of disbelief found resonance far beyond the confines of social movements for people accused of sexual abuse. These pleasures were legitimised by a pseudo-scientific vocabulary of 'false memories' and 'moral panic' but as Daly (1999:219-20) points out 'the ultimate goal of ideology is to present itself in neutral, value-free terms as the very horizon of objectivity and to dismiss challenges to its order as the "merely ideological"'. The media spotlight has moved on and social movements for people accused of sexual abuse have lost considerable momentum. However, their rhetoric continues to reverberate throughout the echo chamber of online and 'old' media. Intimations of collusion between feminists and Christians in the concoction of 'satanic ritual abuse' continue to mobilise 'progressive' as well as 'conservative' sympathies for men accused of serious sexual offences and against the needs of victimised women and children. This chapter argues that, underlying the invocation of often contradictory rationalising tropes (ranging from calls for more scientific 'objectivity' in sexual abuse investigations to emotional descriptions of 'happy families' rent asunder by false allegations) is a collective and largely unarticulated pleasure; the catharthic release of sentiments and views about children and women that had otherwise become shameful in the aftermath of second wave feminism. It seems that, behind the veneer of public concern about child sexual abuse, traditional views about the incredibility of women's and children's testimony persist. 'Satanic ritual abuse has served as a lens through which these views have been rearticulated and reasserted at the very time that evidence of widespread and serious child sexual abuse has been consolidating. p60

I took up the pestle as she left, and pounded and ground automatically, paying little heed to the results. The shut window blocked the sound both of the rain and the crowd below; the two blended in a soft, pattering susurrus of menace. Like any schoolchild, I had read Dickens. And earlier authors, as well, with their descriptions of the pitiless justice of these times, meted out to all illdoers, regardless of age or circumstance. But to read, from a cozy distance of one or two hundred years, accounts of child hangings and judicial mutilation, was a far different thing than to sit quietly pounding herbs a few feet above such an occurrence. Could I bring myself to interfere directly, if the sentence went against the boy? I moved to the window, carrying the mortar with me, and peered out. The crowd had increased, as merchants and housewives, attracted by the gathering, wandered down the High Street to investigate. Newcomers leaned close as the standees excitedly relayed the details, then merged into the body of the crowd, more faces turned expectantly to the door of the house. Looking down on the assembly, standing patiently in the drizzle awaiting a verdict, I suddenly had a vivid understanding of something. Like so many, I had heard, appalled, the reports that trickled out of postwar Germany; the stories of deportations and mass murder, of concentration camps and burnings. And like so many others had done, and would do, for years to come, I had asked myself, “How could the people have let it happen? They must have known, must have seen the trucks, the coming and going, the fences and smoke. How could they stand by and do nothing?” Well, now I knew. The stakes were not even life or death in this case. And Colum’s patronage would likely prevent any physical attack on me. But my hands grew clammy around the porcelain bowl as I thought of myself stepping out, alone and powerless, to confront that mob of solid and virtuous citizens, avid for the excitement of punishment and blood to alleviate the tedium of existence. People are gregarious by necessity. Since the days of the first cave dwellers, humans—hairless, weak, and helpless save for cunning—have survived by joining together in groups; knowing, as so many other edible creatures have found, that there is protection in numbers. And that knowledge, bred in the bone, is what lies behind mob rule. Because to step outside the group, let alone to stand against it, was for uncounted thousands of years death to the creature who dared it. To stand against a crowd would take something more than ordinary courage; something that went beyond human instinct. And I feared I did not have it, and fearing, was ashamed.

I ask them to write brief descriptions of two recent moments in the classroom: a moment when things went so well that you knew you were born to be a teacher and a moment when things went so poorly that you wished you had never been born! Then we get into small groups to learn more about our own natures through the two cases. First, I ask people to help each other identify the gifts that they possess that made the good moment possible. It is an affirming experience to see our gifts at work in a real-life situation-and it often takes the eyes of others to help us see. Our strongest gifts are usually those we are barely aware of possessing. They are a part of our God-given nature, with us from the moment we drew first breath, and we are no more conscious of having them than we are of breathing. Then we turn to the second case. Having been bathed with praise in the first case, people now expect to be subjected to analysis, critique, and a variety of fixes: "If I had been in your shoes, I would have ... ," or, "Next time you are in a situation like that, why don't you ... ?" But I ask them to avoid that approach. I ask them instead to help each other see how limitations and liabilities are the flip side of our gifts, how a particular weakness is the inevitable trade-off for a particular strength. We will become better teachers not by trying to fill the potholes in our souls but by knowing them so well that we can avoid falling into them. My gift as a teacher is the ability to "dance" with my students, to teach and learn with them through dialogue and interaction. When my students are willing to dance with nee, the result can be a thing of beauty. When they refuse to dance, when my gift is denied, things start to become messy: I get hurt and angry, I resent the students-whom I blame for my plight-and I start treating them defensively, in ways that make the dance even less likely to happen. But when I understand this liability as a trade-off for my strengths, something new and liberating arises within me. I no longer want to have my liability "fixed"-by learning how to dance solo, for example, when no one wants to dance with me-for to do that would be to compromise or even destroy my gift. Instead I want to learn how to respond more gracefully to students who refuse to dance, not projecting my limitation on them but embracing it as part of myself. I will never be a good teacher for students who insist on remaining wallflowers throughout their careers-that is simply one of my many limits. But perhaps I can develop enough self-understanding to keep inviting the wallflowers onto the floor, holding open the possibility that some of them might hear the music, accept the invitation, and join me in the dance of teaching and learning.

Gandhian nonviolence as interpreted in Næss: 1. The character of the means used in a group struggle determines the character of the results. 2. In a group struggle you can keep the goal-directed motivation and the ability to work effectively for the realization of the goal stronger than the destructive, violent tendencies, and the tendencies to passivity, despondency, or destruction, only by making a constructive program part of your campaign and by giving all phases of your struggle, as far as possible a positive character. 3. Short-term violence contradicts long-term universal reduction of violence. 4. You can give a struggle a constructive character only if you conceive of it and carry it out as a struggle in favour of living beings and certain values, thus eventually fighting antagonisms, not antagonists. 5. It increases your understanding of the conflict, of the participants, and of your own motivation, to live together with the participants, especially with those for whom you primarily fight. The most adequate form for living together is that of jointly doing constructive work. 6. If you live together with those for whom you primarily struggle and do constructive work with them, this will create a natural basis for trust and confidence in you. 7. All human (and non-human) beings have long-term interests in common. 8. Cooperation on common goals reduces the chance that the actions and attitudes of the participants in the conflict will become violent. 9. You invite violence from your opponent by humiliating or provoking him. 10. Thorough understanding of the relevant facts and factors increases the chance of a nonviolent realization of the goals of your campaign. 11. Incompleteness and distortion in your description of your case and the plans for your struggle reduce the chance of a nonviolent realization of your goals 12. Secrecy reduce the chance of a nonviolent realization of your goals. 13. You are less likely to take a violent attitude, the better you make clear to yourself the essential points in your cause and your struggle. 14. Your opponent is less likely to use violent means the better he understands your conduct and your case. 15. There is a strong disposition in every opponent such that wholehearted, intelligent, strong, and persistent appeal in favour of a good cause is able ultimately to convince him. 16. Mistrust stems from misjudgement, especially of the disposition of your opponent to answer trust with trust, mistrust with mistrust. 17. The tendency to misjudge and misunderstand your opponent and his case in an unfavourable direction increases his and your tendency to resort to violence. 18. You win conclusively when you turn your opponent into a believer and supporter of your case.

Sahagún is known as the first American anthropologist, for he labored for decades to understand the Indians he sought to convert. With other missionaries, he amassed an archive on the Mexica and their neighbors—dynastic histories, dictionaries of native languages, descriptions of customs, collections of poetry and drama, galleries of paintings and sculpture—unequaled by that on any other Indian group, even the Inka.

Partial solution: structured writing (aka Information Mapping®) Structured writing is an integrated synthesis of tools and techniques for the analysis of complex subject matters (primarily explanation and reporting) and a group of standards and techniques for the management of large amounts of rapidly changing information. It includes procedures for planning organizing sequencing and presenting communications. For stable subject matters, you can divide all the relevant sentences into 40 categories. Examples are: Analogy, Definition, Description, Diagram, Example, Non-example, Fact, Comment, Notation, Objectives, Principle, Purpose, Rule, etc. Some of the sentences stand by themselves in these categories (e.g. Definitions, Examples). Others make sense as part of larger structures (e.g. Parts-Function Table).

During an interview with Diversity Inc.’s director of research and product development, she walked me through a typical presentation used to pitch the value of the company’s software to prospective clients. I learned that their products are especially valuable to those industries not allowed to collect ethno-racial data directly from individuals because of civil rights legislation that attempts to curb how these data are used to discriminate. But now those who work in finance, housing, and healthcare can use predictive software programs to ascertain information that they cannot request directly. The US Health Insurance Portability and Accountability Act (HIPAA) privacy rule, for example, strictly monitors the collection, storage, and communication of individuals’ “protected health information,” among other features of the law. This means that pharmaceutical companies, which market to different groups, need indirect methods to create customer profiles, because they cannot collect racial-ethnic data directly. This is where Diversity Inc. comes in. Its software programs target customers not only on the basis of race and ethnicity, but also on the basis of socioeconomic status, gender, and a growing list of other attributes. However, the company does not refer to “race” anywhere in their product descriptions. Everything is based on individuals’ names, we are told. “A person’s name is data,” according to the director of research and product development. She explains that her clients typically supply Diversity Inc. with a database of client names and her team builds knowledge around it. The process, she says, has a 96 percent accuracy rate, because so many last names are not shared across racial–ethnic groups – a phenomenon sociologists call “cultural segregation.”18

The anthropologist’s arrival caused the break-up of the group that he was studying. Lévi-Strauss did not reflect on this, nor on the fact that his own text too was written, and was itself part of a long line, dating back to Bernal Díaz del Castillo, and to Columbus himself, of European writings about indigenous Americans that were at every step accompanied by conquest and destruction—“leaving descriptions of what we wipe out,” per Ursula K. Le Guin. If his presence, and his writing, caused harm to his ostensible subjects, Lévi-Strauss did not wish to dwell on it. Better to highlight the violence of all writing, shrug, and move on. One of the things I am trying to do here is not ever shrug.

His personal approach was modest, direct, simple; his analysis of problems was exceptionally clear. His technique for sizing up group opinion dates from his early days. 'I recall him well,' a veteran Bolshevik told me, 'a quiet youth who sat at the edge of the committee, saying little and listening much. Towards the end, he would make a comment, perhaps only as a question. Gradually, we came to see that he summed up the best of our joint thinking.' This description will be recognized by anyone who ever sat in a discussion with Stalin. It explains how he kept his majority, for he sized up the majority before he laid down 'the line.' Thus, his mind was not that of a despot, who believes that orders can operate against the majority will. But neither was it that of the passive democrat, who awaits the vote and accepts it as final. Stalin knew that majority support is essential to sound political action; but he also knew how majorities are made. He first probed the thought of a group and then with his own words swung the decision as far as he could get the majority to go.

Unlike the United Nations, the U.S. State Department doesn’t restrict its definition to specific named acts: ““Terrorism is premeditated, politically motivated violence, perpetrated against noncombatant targets by subnational groups or clandestine state agents.”” Some of us might find this a fairly workable description of rape, battery, child abuse, homophobia, sexual harassment, economic exploitation, educational discrimination, and religious manipulation. We must be confused.

For a scientist, the only valid question is to decide whether the phenomenon can be studied by itself, or whether it is an instance of a deeper problem. This book attempts to illustrate, and only to illustrate, the latter approach. And my conclusion is that, through the UFO phenomenon, we have the unique opportunities to observe folklore in the making and to gather scientific material at the deepest source of human imagination. We will be the object of much contempt by future students of our civilization if we allow this material to be lost, for "tradition is a meteor which, once it falls, cannot be rekindled." If we decide to avoid extreme speculation, but make certain basic observations from the existing data, five principal facts stand out rather clearly from our analysis so far: Fact 1. There has been among the public, in all countries, since the middle of 1946, an extremely active generation of colorful rumors. They center on a considerable number of observations of unknown machines close to the ground in rural areas, the physical traces left by these machines, and their various effects on humans and animals. Fact 2. When the underlying archetypes are extracted from these rumors, the extraterrestrial myth is seen to coincide to a remarkable degree with the fairy-faith of Celtic countries, the observations of the scholars of past ages, and the widespread belief among all peoples concerning entities whose physical and psychological description place them in the same category as the present-day ufonauts. Fact 3. The entities human witnesses report to have seen, heard, and touched fall into various biological types. Among them are beings of giant stature, men indistinguishable from us, winged creatures, and various types of monsters. Most of the so-called pilots, however, are dwarfs and form two main groups: (1) dark, hairy beings – identical to the gnomes of medieval theory – with small, bright eyes and deep, rugged, "old" voices; and (2) beings – who answer the description of the sylphs of the Middle Ages or the elves of the fairy-faith – with human complexions, oversized heads, and silvery voices. All the beings have been described with and without breathing apparatus. Beings of various categories have been reported together. The overwhelming majority are humanoid. Fact 4. The entities' reported behavior is as consistently absurd as the appearance of their craft is ludicrous. In numerous instances of verbal communications with them, their assertions have been systematically misleading. This is true for all cases on record, from encounters with the Gentry in the British Isles to conversations with airship engineers during the 1897 Midwest flap and discussions with the alleged Martians in Europe, North and South America, and elsewhere. This absurd behavior has had the effect of keeping professional scientists away from the area where that activity was taking place. It has also served to give the saucer myth its religious and mystical overtones. Fact 5. The mechanism of the apparitions, in legendary, historical, and modern times, is standard and follows the model of religious miracles. Several cases, which bear the official stamp of the Catholic Church (such as those in Fatima and Guadalupe), are in fact – if one applies the deffinitions strictly – nothing more than UFO phenomena where the entity has delivered a message having to do with religious beliefs rather than with space or engineering.

Is Israel really the biggest, baddest wolf on the block? Heck no. Even if you put every single one of Israel’s mistakes under a microscope, they still wouldn’t come close to those of many other countries around the world. In Saudi Arabia, Chop Square is literally a place for weekly public decapitations. In Dubai, the working class are literal slaves. In China, disappearances are normal and Muslims are being tracked and put into camps. In Turkey, journalists and activists are imprisoned and killed. In Iran, LGBTQ+ people are executed. In Syria, the government uses chemical weapons against its own people. In Russia, there is arbitrary detention, and worse. In Myanmar, the army is massacring the Rohingya Muslim population. In Brunei, Sharia law was just enacted. In North Korea—no description needed. All over the world, millions of people are dying because of tyrannical leaders, civil wars, and unimaginable atrocities. But you don’t see passionate picket lines against Dubai or Turkey or even Russia. The one country that’s consistently singled out is… Israel. The UN has stated values of human dignity, equal rights, and economic and social advancement that are indeed fantastic, and they are the values upon which Israel was established and is operating. The sting is it that countries that certainly do not adhere to some or any of these values are often the ones who criticize Israel while keeping a straight face. “Look over there!” those leaders say, so the world will not look at their backyards and see their own gross human rights violations. All this led to a disproportionate number of UN resolutions against the only Jewish state and the only democracy in the Middle East. Israel is an easy punching bag, but this obsession over one country only is being used to deflect time and energy away from any real discussion of human rights in the world’s actual murderous regimes. And Israelis aren’t the only ones who have noticed this disproportionate censorship. The United States uses its veto power to shut down almost every Security Council resolution against Israel, and it does this not because of “powerful lobbies” (sorry to burst your bubble). The reason the US shuts down most of these resolutions is because the US gets it. In a closed-door meeting of the Security Council in 2002, former US ambassador to the UN John Negroponte is said to have stated that the US will oppose every UN resolution against Israel that does not also include: condemnation of terrorism and incitement to terrorism, condemnation of various terrorist groups such as Hamas and the Islamic Jihad, and a demand for improvement of security for Israel as a condition for Israeli withdrawal from territories. If a resolution doesn’t include this basic and rational language, the US will veto it. And it did and it does, thank the good Lord, in what we know today as the Negroponte Doctrine.

The fact is that in the Vikings’ own language, Old Norse, víkingr just meant pirate, marauder. It wasn’t an ethnic label, it was a job description. And what this means for us is that if you come across headlines – as these days you very often do – which say something like ‘Vikings! Not just raiders and looters any more!’ then the headlines are wrong. If people weren’t raiding and looting (and land-grabbing, and collecting protection money), then they had stopped being Vikings. They were just Scandinavians. But while most Vikings were Scandinavians, most Scandinavians definitely weren’t Vikings, not even part-time. The two groups should not be confused, not even with the aim of making ‘the history of the Vikings’ look nicer.

I get dozens of messages a day from entrepreneurs, and the most common question I get from people new to the startup process is “What product should I sell?” To figure out the answer to this question, you first need to understand you’re building a brand, not selling products. Ask someone to define the word brand. They’re likely to throw out a lot of descriptions: a cool name, a distinctive logo, a website, a great customer service touch they received. Those are all characteristics of a brand, but they’re not the foundation of what a brand is. A brand isn’t a logo. It’s not a fancy website or a pack of sponsorships. A brand is trust. A brand is an expectation that the customer will be happy with his or her purchase. A brand is something built by creating a group of products that all serve the same person.

These are the ten steps Peg uses to promote a blog post: Write multiple interesting and click-worthy versions of the blog title. Create three images in Canva: 735 by 1102 pixels, 788 by 940 pixels, and 512 by 1024 pixels. Pin the 735-by-1102-pixel image on Pinterest with two links (one in the description field and one in the source field) back to the blog post. Embed the pin in your blog post with the Pinterest widget. Share the link to your post on LinkedIn with the 788-by-940-pixel image. Make sure the image name matches the title of your post, because LinkedIn shows the image name—for example, “image819809754.jpg” is awkward. Create a longer post on Google+ with the 735-by-1102-pixel image, a link to the blog, and a link to your Pinterest post. Share a short post on your Facebook profile and Page with the 788-by-940-pixel image. Add a question to start the conversation on Facebook, along with two links—one to the blog and one to the Pinterest post. Tweet the blog post with the 512-by-1024-pixel image. Schedule additional tweets with quotes from the post using the different titles. Share your article in relevant LinkedIn and Facebook groups and Google+ communities. Add relevant hashtags when you share your post so more people can find it.

The snake was an ancient symbol of the traditions which honored the Goddess and the Divine Feminine. You will see Her in ancient forms of the uroboros, a symbol of a snake that looks like it chases its tail or eats its tail. It is a symbol of the ability of the Divine Feminine to give birth and to be reborn like the snake that sheds its skin. She recreates herself for ever. The circular form of the uroboros symbol implies the interminable nature of many cycles. That was part of the Divine Feminine's wisdom, knowing the life cycles, being informed by them and living in harmony with them. Some of the Divine Feminine's mysteries were understood to be impenetrable, and it was only by the Goddess ' grace that one could enter the mysteries, that darkness, and acquire direct knowledge that the ordinary mind and ordinary words would never illuminate or touch. The Goddess gave the fruit from the tree of knowledge, and this did not like the dominating form of a male god! As a quintessential form of the Divine Feminine power of consciousness, Goddess Kundalini has been touched by those dominating modes that have influenced the development of yogic traditions. In the yogic traditions, there have been approaches that try to dominate Kundalini, forcefully push Kundalini to do this or do that by prescribing endless exercises of forced breathing and body postures that are meant to bind and force Kundalini to go in a direction that the yogi wants Her to go. Not surprisingly, these traditions are also the ones that often say Kundalini is dangerous and must be controlled. Those were also the kinds of descriptions that patriarchal dominator approaches applied to the Divine Feminine. But this power of Consciousness is indomitable, it will not be suppressed; it will always have its ways out. Through respect, love, and loyalty, the wise try to follow Her, and then they receive the good graces of this force. Devotees who consider Kundalini as the Great Goddess have a completely different experience with their caring devotion. They gain their boons, their gifts of enlightenment, without having to fear what some forceful, dominant practice may provoke. That mentality is key to understanding how we accept the blessings to be given by this remarkable inherent force of consciousness. It doesn't mean our karmas experiences in flames might not be intense. But with eager egotistical mentality there is no need to escalate issues. We are living in a time of the Goddess's return. We need her experience to educate and encourage mankind to relive cooperatively if life is to exist on this planet. We need her vision clarity, her deep compassion and her steadfast patience to live in harmony with each other and the environment. We need Kundalini Shakti's awakened state of selflessness, empowering people to reinvent culture, social structures, industries, and economic systems on a cooperative model rather than the dominant mode that brings about destruction and conflict. The more people She awakens, the more individuals there will transform the collective consciousness of families, groups, cities, businesses and countries. We are her perceptive and acting organs. We may see clearly, encouraged by Her, and act accordingly.

In my head I’d pictured her (Queenie) as tall, like Gloria, with a warm, smiley face. Being Sukie’s penpal, she was bound to be the fun-loving, lipstick-wearing, jitterbugging type, who’d be friendly and welcoming toward us. It was bewildering that no one in the group fitted her description. These women didn’t even smile. They were pointing at us evacuees – discussing us – like they were choosing what cake to have for tea. ‘I’m looking for help with milking my Jerseys,’ said a woman with large front teeth. ‘Someone who’s not shy of getting up at dawn.’ The older kids seemed to think this a right lark, especially the boys, most of whom had probably never been near a live cow before. Within moments, they were falling over themselves to volunteer. ‘Don’t take all the best ones, Poll,’ another woman complained, which started them off bickering over who’d get the strongest boys. It wasn’t exactly fun, hovering like a spare part while everyone else got picked. There was no sign of anyone who might be Queenie, either. I grew anxious again, wondering how much longer we’d have to wait. Cliff leaned his head sleepily on my soldier.

Philosophers maintain that the future is similarly nothing more than a mental construct, an anticipation, a grouping of thoughts. Because thinking itself occurs strictly in the "now"-where is time? Does time exist on its own, apart from human concepts that are no more than conveniences for our formulas or for the description of motion and events? In this way, simple logic alone casts doubt on whether there exists anything outside of an "eternal now" that includes the human mind's tendency to think and daydream.

As to the technique employed at Ahmedabad Girish Mathur gave the following description: “What happened in Ahmedabad was not a communal riot in the ordinary sense. Rachi, Rourkela, Calcutta were put to shame by Ahmedabad. There more people were burnt alive than died of stabbings or as a result of clashes, and they were burnt alive not because they were caught in the fire. The technique was to set fire to a group of houses belonging to the minorities and, as men and women and children rushed out they were caught hold of, their hands and feet were tied and then they were thrown into the fire. This could not have been the spontaneous action of an angry mob. And the largest number of cases of arson and this type of murder took place during the curfew hours, which can mean only one thing, that the curfew was ineffective.” Prime Minister Indira Gandhi’s shock with pain over what she saw and heard in Ahmedabad could be seen on her face as she stepped out of her plane at Palam on her return to Delhi. A dog feeding on a half-burnt corpse in the midst of the ruins of buildings razed to the ground; five thousand refugees confined without food or even drinking water in a small chawl stinking with human excreta, there being no lavatories nearby; scores of young and old men, women and children rushing towards her crying, some with folded hands–“Indraben, I have lost all my children, I have lost my parents, my wife was cut to pieces, they caught hold of my son and threw him into the burning house; now at least save us, for God’s sake, save us, may you live long.

Hiba S. is one of the pioneer Iraqi women academics and authors in the field of media and journalism, currently exiled in Amman. During a visit to her office in summer 2014, Hiba shared that the early days of the occupation in 2003 were the most difficult she had ever experienced. She recollected: ‘I was sitting in my garden smoking when I suddenly saw a huge American tank driving through the street. I saw a Black soldier on the top of the tank. He looked at me and did the victory sign with his fingers. Had I had a pistol in my hand, I would have immediately shot myself in the head right then and there. The pain I felt upon seeing that image is indescribable. I felt as though all the years we had spent building our country, educating our students to make them better humans were gone with the wind.’ Hiba’s description carries strong feelings of loss, defeat, and humiliation. Also significant in her narrative is that the first American soldier she encountered in post-invasion Iraq was a Black soldier making the victory sign. This is perhaps one of the most ironic and paradoxical images of the occupation. A Black soldier from a historically and consistently oppressed group in American society, who, one might imagine had no choice but to join the military, coming to Iraq and making the victory sign to a humiliated Iraqi academic whose country was ravaged by war. In a way, this image is worthy of a long pause. It is an encounter of two oppressed and defeated groups of people—Iraqis and African Americans meeting as enemies in a warzone. But, if one digs deeper, are these people really 'enemies' or allies struggling against the same oppressors? Do the real enemies ever come to the battlefield? Or do they hide behind closed doors planning wars and invasions while sending other 'oppressed' and 'diverse' faces to the battlefield to fight wars on their behalf? Hiba then recalled the early months of the occupation at the University of Baghdad where she taught. She noted that the first thing the Coalition Provisional Authority (CPA) tried to do was to change the curriculum Iraqi academics had designed, taught, and improved over the decades. While the Americans succeeded in doing this at the primary and high school levels, Hiba believed that they did not succeed as much at the university level. Iraqi professors knew better than to allow the 'Americanization of the curriculum' to take place. 'We knew the materials we were teaching were excellent even compared to international standards,' she said. 'They [the occupiers] tried to immediately inject subjects like "democracy" and "human rights" as if we Iraqis didn’t know what these concepts meant.' It is clear from Hiba’s testimony, also articulated by several other interviewees, that the Iraqi education system was one of the occupying forces’ earliest targets in their desire to reshape and restructure Iraqi society and peoples’ collective consciousness.

In c. 1700 BC, another group of Indie speakers settled in south Afghanistan and took to the composition of the Ṛgvedic hymns in the region between the Helmand and the Arghandab. We have shown that the description of Sarasvatī and Sarayu in the Ṛgveda, and even sūtra literature, fits the Afghan rivers Helmand and Hari-rud better than any river in India. In c. 1400 BC, the Ṛgvedic people moved eastwards to the middle Indus. Eventually, they absorbed the Cemetery H people to found the Painted Grey Ware culture in c. 850 BC in Punjab and on the upper Ghaggar. The Vedic people remained to the west of the Yamuna-Ganga doab until c. 850 BC. The large-scale settlement of the Ganga Plain took place only when the use of iron became widespread and, perhaps, when population increased. During their migrations, the Indo-Aryans carried with them not only their poetry and religious beliefs, but also place and river names which they selectively reused. (Table 15)

The argument from relativity has as its premiss the well-known variation in moral codes from one society to another and from one period to another, and also the differences in moral beliefs between different groups and classes within a complex community. Such variation is in itself merely a truth of descriptive morality, a fact of anthropology which entails neither first order nor second order ethical views. Yet is may indirectly support second order subjectivism: radical differences between first order moral judgments make it difficult to treat those judgments as apprehensions of objective truths.

The Zionist chapter proper in the country’s history began in 1882, after the outbreak of large-scale pogroms in the Russian Empire (although the term was only invented a few years later). The first settlers called themselves Hovevei Tzion (Lovers of Zion), a network of groups which aspired to forge a Jewish national life in Palestine and, in a significant novelty, to use the reviving Hebrew language rather than Yiddish. In August that year a two-hundred-strong group from the Romanian town of Galatz landed at Jaffa, where they were locked up for weeks before enough cash could be raised to bribe the Turkish police to release them.6 Their goal was a plot of stony land that had been purchased south of Haifa. Laurence Oliphant, an eccentric British traveller and enthusiastic philo-Semite, described the scene shortly afterwards at Zamarin, a malaria-infested hamlet on the southern spur of Mount Carmel overlooking the Mediterranean. It is a remarkably vivid portrayal of two very different sorts of people who were warily making each other’s acquaintance as future neighbours – and enemies: It would be difficult to imagine anything more utterly incongruous than the spectacle thus presented – the stalwart fellahin [peasants], with their wild, shaggy, black beards, the brass hilts of their pistols projecting from their waistbands, their tasselled kufeihahs [keffiyeh headdresses] drawn tightly over their heads and girdled with coarse black cords, their loose, flowing abbas [cloaks], and sturdy bare legs and feet; and the ringleted, effeminate-looking Jews, in caftans reaching almost to their ankles, as oily as their red or sandy locks, or the expression of their countenances – the former inured to hard labour on the burning hillsides of Palestine, the latter fresh from the Ghetto of some Roumanian town, unaccustomed to any other description of exercise than that of their wits, but already quite convinced that they knew more about agriculture than the people of the country, full of suspicion of all advice tendered to them, and animated by a pleasing self-confidence which I fear the first practical experience will rudely belie. In strange contrast with these Roumanian Jews was the Arab Jew who acted as interpreter – a stout, handsome man, in Oriental garb, as unlike his European coreligionists as the fellahin themselves.

best descriptions of Tribal Leaders we’ve ever heard: using words to get the best out of people, to change everything.

Haidt and his colleagues call this idea “moral foundations theory.” [4] Drawing on evolutionary biology, cultural psychology, and several other fields, they show that beliefs about morality stand on five pillars: Care/harm: Children are more vulnerable than the offspring of other animals, so humans devote considerable time and effort to protecting them. As a result, evolution has instilled in us the ethic of care. Those who nurture and defend the vulnerable are kind; those who hurt them are cruel. Fairness/cheating: Our success as a species has always hinged on cooperation, including exchanges that evolutionary scientists call “reciprocal altruism.” That means we value those whom we can trust and disdain those who breach our trust. Loyalty/disloyalty: Our survival depends not only on our individual actions, but also on the cohesiveness of our group. That’s why being true to your team, sect, or nation is respected—and forsaking your tribe is usually reviled. Authority/subversion: Among primates, hierarchies nourish members and protect them from aggressors. Those who undermine the hierarchy can place everyone in the group at risk. When this evolutionary impulse extends to human morality, traits like deference and obedience toward those at the top become virtues.[5] Purity/desecration: Our ancestors had to contend with all manner of pathogens—from Mycobacterium tuberculosis to Mycobacterium leprae—so their descendants developed the capacity to avoid them along with what’s known as a “behavioral immune system” to guard against a broader set of impurities such as violations of chastity. In the moral realm, write one set of scholars, “purity concerns uniquely predict (beyond other foundations and demographics such as political ideology) culture-war attitudes about gay marriage, euthanasia, abortion, and pornography.” [6] Moral foundations theory doesn’t say that care is more important than purity or that authority is more important than fairness or that you should follow one set of foundations instead of another. It simply catalogs how humans assess the morality of behavior. The theory is descriptive, not prescriptive. But its descriptive power is considerable. Not only did it reshape my understanding of both human reasoning and modern politics; it also offered an elegant way to interpret our moral regrets.

Carstensen gave her hypothesis the impenetrable name “socioemotional selectivity theory.” The simpler way to say it is that perspective matters. She produced a series of experiments to test the idea. In one, she and her team studied a group of adult men ages twenty-three to sixty-six. Some of the men were healthy. But some were terminally ill with HIV/AIDS. The subjects were given a deck of cards with descriptions of people they might know, ranging in emotional closeness from family members to the author of a book they’d read, and they were asked to sort the cards according to how they would feel about spending half an hour with them. In general, the younger the subjects were, the less they valued time with people they were emotionally close to and the more they valued time with people who were potential sources of information or new friendship. However, among the ill, the age differences disappeared. The preferences of a young person with AIDS were the same as those of an old person.

The Blasphemy of Reason To understand the relationship between Islamic and scientific modes of thought, it's useful to contrast the emergence of Islam with that of Christianity. In its first four centuries, Christianity germinated gradually within the Roman Empire, with many of its leading theologians converting to the new religion only after having spent their formative years immersed in the classical learning of ancient Greece. Islam, by contrast, spread through military conquest, expanding mostly through conversion of conquered peoples. As a result, even when Muslim rulers welcomed classical Greek knowledge, it was perceived as something alien. Tellingly, Greek science and natural philosophy were known throughout Islam as the “foreign sciences,” in contrast to the “Islamic sciences,” such as the study of the Quran, which were considered to hold the highest place in Muslim life.9 In the early years of Islamic civilization, various groups vigorously competed for the hearts and minds of the Muslim community. Those who actively pursued the Greek classical tradition of knowledge were known as the faylasuf or “philosophers.” Another group, taking a more mystical approach to Islam, were the Sufis. However, the two principal groups that emerged were the Ash'arites, traditionalists who believed in the primacy of Islamic faith, and the Mu'tazilites, who believed in a rational explication of the Quran.10 The Mu'tazilites were devout followers of Islam, while applying rational thought to their interpretation of theology. When passages in the Quran referred to “the face of God” or described God sitting on his throne, the Mu'tazilites argued that these descriptions should be interpreted metaphorically. It seemed to them equally valid to use reason as theology to make important distinctions in their lives, such as between good and evil. The Ash'arites, on the other hand, based their viewpoint on the fundamental presumption that the Quran was the direct word of God transmitted through Muhammad. As such, they viewed the Quran as something eternal and uncreated, an indivisible part of God: it wasn't just the word of God; it literally was God. How, then, to interpret statements about God's face or God sitting on his throne? The Ash'arite position was to take these statements literally, and if reason were unable

The Destrehan plantation is open now for tours—and weddings or parties, if you’re interested. A group of prominent white families converted the Destrehan plantation into a museum, seeking to preserve their heritage and remember their own past. The tour focuses on the lifestyles, family histories, and architectural accomplishments of the planter class. The tour is rich with descriptions of the planters’ meals, their parties, and their elaborate family dramas. The architecture is a special emphasis of the tour. When it comes to slavery, the tour guides describe a system of “Creole slavery” that was generous and fair to the slaves. Slavery was not as bad under the French as it became under the Americans, the tour guides suggest. “Everyone worked, from family members to slaves, because life on a plantation was not easy,” reads the plantation brochure. “It has been documented that slaves at Destrehan Plantation were treated with fairness and their health needs provided for.” But even the relatives of Jean Noël Destrehan cannot deny the events of January 1811. In a converted slave cabin not featured on the standard tour, the tour guides have constructed a museum to the 1811 uprising. With brief descriptions of the major events, the cabin features folk paintings that imagine what the event would have looked like. Just as in the history books, the story of slave politics is compartmentalized away from the central narrative of American history.

The Story of the Dictator and the Idiot. Once upon a time two species along the same homo genus existed. Two types of human kind. One was dominant and the other was submissive. One superior, one inferior. One law enforcing, one law abiding. One authoritarian and one obedient. The Dictator and the Idiot. Fundamentally there was no difference between these two. Both had a low IQ. Both neurotic. Both animalistic in nature. But the one became self-ordained to punish the other, tell them what to do, who to be, how to act, and what he can and can not have. This was the Dictator. The other, the Idiot, believed it all and kept living under the rule of the Dictator, believing everything they had to say. The Dictator occasionally made up rules and procedures for the Idiot to follow, in order for the Idiot not to die, be punished, be locked in a time-out, receive 100 lashes, be sent elsewhere or otherwise face different variations of punishments as imposed by the Dictator. Groups of Idiots were born and soon the Dictator saw an opportunity to create rules regarding the ways in which they can and can not have sex, how often, with whom and where, in order to control the Idiot once more. The Idiots obeyed. The Idiots then sold goods and soon the Dictator made a rule that a portion of their sales must go to him. He made up a word too in the process to call this collection system "tax". Groups of Dictators were also born and eventually evolved throughout history to write further rules, indoctrination, engage in the slave trade, human trafficking, rape, drug trades, the savagery of war, establishment of brothels and the repulsive behaviour displayed by half the population today. At some point, the Dictator creates the self-epithet of "Master" and labels the Idiot "Servant" but nothing much changes. A thousand other bynames came to fruition but none as pure and descriptive. "King, Emperor, Pastor, President, Minister," the list goes on. The Idiot evolves to become a silenced, subdued, indoctrinated servant. To allow punishment upon himself against his will, and to listen to the biased opinion of the Dictator as though it were a universal law. The Idiot follows unquestioningly and uncritically. Listening and doing without much thought. The Dictator evolves to write further religious scriptures in various forms on various continents. He writes laws and federal punishments. The Idiot then abides. The Dictator sentences the idiot to a life in jail for self defence. The Idiot abides. The Dictator takes money from the idiot and calls it Tax. The Idiot abides. The Dictator takes land from the Idiot without payment and gives it to another. The Idiot abides. The Dictator forces the Idiot to pay maintenance to his lazy wife. The Idiot abides. This speaks not of the character of the Dictator, but of the Idiot that carries on in his moronic ways. Stumbling over his own subordinate, defeated mind. The Dictator and the Idiot. An ongoing Sattire, a defeated people.

Although the Cambrian explosion of animals is especially striking, it is far from the only “explosion” of new living forms. The first winged insects, birds, flowering plants, mammals, and many other groups also appear abruptly in the fossil record, with no apparent connection to putative ancestors in the lower, older layers of fossil-bearing sedimentary rock. Evolutionary theorist Eugene Koonin describes this as a “biological big bang” pattern. As he notes, “Major transitions in biological evolution show the same pattern of sudden emergence of diverse forms at a new level of complexity. The relationships between major groups . . . do not seem to fit the pattern that, following Darwin’s original proposal, remains the dominant description of biological evolution.

La grotte Pourquoi le Coran, décrivant l'état des jeunes hommes, indique qu'ils inspirent une telle crainte que "si tu les apercevais, tu leur tournerais le dos pour t'enfuir"? On explique habituellement la raison de leur aspect si terrible par leur chevelure, leurs barbes et leurs ongles qui auraient tellement poussé que ces jeunes ressembleraient aux hommes des cavernes. Cette explication n'est pas acceptable (...) quand ils sont revenus à eux-mêmes, à leur conscience normale, ils ne semblaient pas être choqués les uns par les aspects des autres et étaient persuadés de n'être restés plus d'une journée dans leur état d'inconscience. (...) "Qu'est ce que ces jeunes faisaient dans la grotte? Est-ce qu'ils dormaient? Préserver la foi et la fortifier - principal but de cette retraite - peut il se réaliser simplement par un long et profond sommeil? Est ce que la "rahma" et le "rachad" que Dieu leur a promis se ramènent simplement à dormir?" A aucun moment le texte coranique ne laisse entendre que ces gens étaient allongés. Le chien lui était allongé. Par contre ces gens, qui sont là - rappelons le- pour assumer leur "destin vertical" de liaison entre ciel et terre, semblent d'après la description du coran debout ou du moins assis. "Tu croirais qu'ils sont éveillés mais ils dorment" dit le Coran. Si les jeunes étaient allongés, tu ne croirais pas qu'ils sont éveillés. Par contre, si tu les trouves assis ou debout tu penserais qu'ils sont éveillés, surtout qu'ils ne cessent de bouger (nous les tournons à droite et à gauche). D'après la description du Coran nous imaginons une scène où des jeunes debout ou assis, remuant à droite et à gauche, apparemment ils sont donc éveillés, mais intérieurement ils sont dans un profond "sommeil" c'est à dire dans un état second, autrement dit un état extatique. C'est cet état très inhabituel qui provoquerait l'inquiétude d'un éventuel visiteur non averti, lequel penserait tout de suite qu'il s'agit d'un groupe de fous en plein délire

If you can answer “yes” to any of these questions, you can fit it into your larger brand. Does this idea appeal to the same desires (ex: sex, adventure) as your other ideas? Does this idea evoke the same emotions as your other ideas? Does this idea have the same lesson, theme, or take-away as your others? Does this idea target the same age group as your other ideas? Is this idea written in the same style as your others (ex: short and punchy, beautifully descriptive)?

There have been a number of press stories during the past week on Russian support of American environmental groups, including a very detailed description of the money flows, by Lachlan Markay of the Washington Free Beacon.

One way to focus on details is to describe the various parts that make up the whole. A tangerine, for instance, consists of rind, juice, seeds, fruit, pulp, grainy membranes, stem, blossoms and leaves. Describing each of these parts will force you to notice details you might otherwise overlook, what Chekhov called the “little particulars.” Later you may decide you’ve included too many particulars. If so, you can always remove some of them or group them in a different way. In

The week before Notes Day, all facilitators attended a training session to help them keep each meeting on track and make sure that everyone—the outgoing, the laid-back, and everyone in between—was heard from. Then, to make sure something concrete emerged, the Working Group designed a set of “exit forms” to be filled out by each session’s participants. Red forms were for proposals, blue forms were for brainstorms, and yellow forms were for something we called “best practices”—ideas that were not action items per se but principles about how we should behave as a company. The forms were simple and specific: Each session got its own set, tailored specifically to the topic at hand, that asked a specific question. For example, the session called “Returning to a ‘Good Ideas Come from Anywhere’ Culture,” had blue exit forms topped with this header: Imagine it’s 2017. We’ve broken down barriers so that people feel safe to speak up. Senior employees are open to new processes. What did we do to achieve this success? Underneath that question were boxes in which attendees could pencil in three answers. Then, after they wrote a general description of each idea, they were asked to go a few steps further. What “Benefits to Pixar” would these ideas bring? And what should be the “Next Steps” to make them a reality? Finally, there was space provided to specify “Who is the best audience for this idea?” and “Who should pitch this idea?

Mission received: It's not the Gods, who Fire the Pots Mission class: Rare, group, time-limited Description: Take the bireme out of the bay to open sea within one hour Reward: 8000 Exp., +10 to relationship with members of Brotherhood of the Coast, Foreman skill +1

The distinction between any closed group and outside peoples, becomes in terms of religion that between the true believers and the heathen. Between these two categories for thousands of years there were no common meeting-points. [...] [Today] we feel a justified superiority when we read a description such as this of the standard religious attitude. [...] But considering the scope of a similar attitude has had in our civilization in the form of race prejudices, for example, we are justified in a little scepticism as to whether our sophistication in the matter of religion is due to the fact that we have outgrown naive childishness, or simply to the fact that religion is no longer the area of life in which the important modern battles are staged. In the really live issues of our civilization we seem to be far from having gained the detachment that we have so largely achieved in the field of religion.

Galois did not have a clear vision of the possible shapes lurking behind an equation, or of why the language he was developing would help reveal the symmetry of those shapes. Perhaps it was just as well, because the power of the language lay in its ability to create an abstraction – a mathematical description that was independent of any underlying geometry. What Galois could see was that every equation would have its own collection of permutations of the solutions which would preserve the laws relating these solutions, and that analysing the collection of permutations together revealed the secrets of each equation. He called this collection ‘the group’ of permutations associated with the equation. Galois discovered that it was the particular way in which these permutations interacted with each other that indicated whether an equation could be solved or not.

Introduction Rationale Context Description of the Setting Description of the Research Methods Analysis of the Group Conclusion

Statistics became what it still is today: a form of political rhetoric. The categories that statisticians had to develop were reified in the hands of government bureaucracies. Categories that statistics made technically necessary—classes, strata, castes, ethnic groups—acquired the power to mold reality for administrative departments and, indeed, in society’s perception of itself. Statistics had two faces: a tool for sociological description and explanation, and a powerful mechanism for stereotyping and labeling people

The coalition's internal talking points are written with startling candor. They reveal the groups' description of what they see as the true threat of the animal rights movement. Activists are dangerous not because of violence, or the potential for violence. 'These tactics have been very successful,' the talking points say, in 'damaging the financial footing of corporations involved in animal enterprise.

Odyssey Plan 1. Create three alternative five-year plans, using the worksheet provided. 2. Give each alternative a descriptive six-word title, and write down three questions that arise out of each version of you. 3. Complete each gauge on the dashboard—ranking each alternative for resources, likability, confidence, and coherence. 4. Present your plan to another person, a group, or your Life Design Team. Note how each alternative energizes you.

When a few members of a group contributed far more than the others—or, even more powerfully, when a few contributed nothing—most adults do not want to see the benefits distributed equally.51 We can therefore refine the description of the Fairness foundation that I gave in the last chapter.

The Amazon version of the Andon Cord started with a conversation about a customer care problem during a weekly business review. The issue centered on the way mistakes made by one set of employees—those working in the retail group—were creating headaches for a different set—those in the customer care department. “When the people in the retail group don’t provide the right data for the customer, or enter a product description that’s inaccurate,” the head of customer care explained, “the customer is disappointed with the purchase. And that means they call customer care, which lands us with the hassle of refunding the product.

Dimensions for Descriptive Context Dimensions provide the “who, what, where, when, why, and how” context surrounding a business process event. Dimension tables contain the descriptive attributes used by BI applications for filtering and grouping the facts. With the grain of a fact table firmly in mind, all the possible dimensions can be identified. Whenever possible, a dimension should be single valued when associated with a given fact row. Dimension tables are sometimes called the “soul” of the data warehouse because they contain the entry points and descriptive labels that enable the DW/BI system to be leveraged for business analysis. A disproportionate amount of effort is put into the data governance and development of dimension tables because they are the drivers of the user's BI experience. Chapter 1 DW/BI and Dimensional Modeling Primer Chapter 3 Retail Sales Chapter 11 Telecommunications Chapter 18 Dimensional Modeling Process and Tasks Chapter 19 ETL Subsystems and Techniques

We remember England’s “terms of venery”— the jargon of hunting— for giving us specific words for groups of animals, such as a school of fish or a pride of lions , and also for such quaintly forgotten phrases as “a tiding of magpies” and “a kindle of cats.” Experts suggest that many of the terms that amuse us today—“ an unkindness of ravens,” “a shrewdness of apes,” “a disworship of Scots”— were fanciful even in their own time and never in common use. The true language of venery, however, did more than describe beasts by the bunch; it richly evoked their behavior. The lark’s habit of flying into the air to sing was known as “exalting.” The nocturnal song of nightingales was called “watching,” from the idea of keeping a watch through the darkness. Venery’s description of animal sounds was poetic, but also accurate: weasels really do “squeak,” mice really do “cheep.” Goldfinches chirm, boars girn, starlings murmur, geese creak. The seemingly slow, ambling walk of bears was referred to as “slothing.” Ordinary life in the past had an intimacy with other species that today we mainly associate with trained biologists and dedicated naturalists.

Huygens noticed one day that a set of pendulum clocks placed against a wall happened to be swinging in perfect chorus-line synchronization. He knew that the clocks could not be that accurate. Nothing in the mathematical description then available for a pendulum could explain this mysterious propagation of order from one pendulum to another. Huygens surmised, correctly, that the clocks were coordinated by vibrations transmitted through the wood. This phenomenon, in which one regular cycle locks into another, is now called entrainment, or mode locking. Mode locking explains why the moon always faces the earth, or more generally why satellites tend to spin in some whole-number ratio of their orbital period: 1 to 1, or 2 to 1, or 3 to 2. When the ratio is close to a whole number, nonlinearity in the tidal attraction of the satellite tends to lock it in. Mode locking occurs throughout electronics, making it possible, for example, for a radio receiver to lock in on signals even when there are small fluctuations in their frequency. Mode locking accounts for the ability of groups of oscillators, including biological oscillators, like heart cells and nerve cells, to work in synchronization. A spectacular example in nature is a Southeast Asian species of firefly that congregates in trees during mating periods, thousands at one time, blinking in a fantastic spectral harmony.

Women differ in the exact male height they prefer, but almost always prefer a man taller than themselves. Different ethnic groups may prefer different facial features, but all prefer faces that are symmetrical and averagely shaped for their population. If you don't look for the universals of human beauty at the right level of description, you will not find them.

Lordship and the (re-)construction of affinities: A lord’s familia (his aggregate dependents) has been likened to a series of concentric circles, with the lord at the centre, and inner, middle, and outer circles... This description of concentric circles is merely illustrative since members of an affinity often overlapped between these categories, and the rings in themselves obviously lacked clear boundaries which makes the definitive assigning of individuals to such groupings difficult (p. 78). …though it seems a reasonable assumption to base strength of attachment on frequency of involvement, it is impossible to tell whether one client was less strongly attached than another; thus, irrespective of frequency, all clients require consideration… As a result of these uncertainties and limitations, the reconstruction of affinities is something of an imprecise art. Connection construction is not a simple task; the difficulties, and awareness of the subtleties, mean that there are few, if any, certainties regarding clients, so it is necessary to speak of only possibilities, probabilities, and likelihoods (p. 83). …This continuity of connections indicates how alignments continually changed and altered, were recreated and reshaped. While the politics and alignments of one decade or series of several years might appear evanescent, in reality, beneath the tumultuous surface of the manoeuvrings of local politics, affinities proved to be a durable foundation. Thus, perhaps, we should refer not so much to great-magnate-commanded affinities as to leading-gentry-led affiliations (p. 350).

Spend some time making a list of all the things you do in your role. Work from your formal job description, but make sure to include all the things you actually do, as well, from training new recruits, to organising away days, to setting strategy. Then arrange this catalogue of activities into four groups: Things you are incompetent at doing: The realm of stress and futility, you really should not be doing it. Things you are competent at, but don’t enjoy: You meet minimum standard levels, but others do it better, and it bores you. Things you’re quite good at, but have no passion for: From experience you can do it standing on your head, but it doesn’t fire you up. Things you excel at, and love doing: Here you are ‘in the zone’. It is the realm of Unique Ability, passion and maximum effectiveness. If you think of these four categories as concentric rings, the first is cold and distant, the Outer Ring Of Rank Incompetence, a place to avoid at all costs. Next in is the Ring Of Dreary Competence; you do not want to linger here for long, either. Getting warmer and closer-in is the Ring Of Passionless Skill, where many of us spend more time than we’d like. And in the middle is the Bullseye of Mastery.

All of these amplifiers—our tendency to subtract certain emotions from our self-description, to see missteps as situational rather than personality-driven, and to focus on our good intentions rather than our impact on others—add up. And so we get statistics like this: 37 percent of Americans report being victims of workplace bullies, but fewer than 1 percent report being bullies. It’s true that one bully can have many victims, but it’s unlikely that each averages thirty-seven.11 What’s more likely is that at least some percentage of those feeling bullied are receiving ill treatment from people who are unaware of their impact. They judge themselves by their intentions (“I was just trying to get the job done right!”) and attribute others’ reactions to their hypersensitivity (character) or the context (“Look, it was a tense situation. Anyone would have reacted that way”). Telling this latter group not to bully others is no solution, because they don’t realize that they’re doing so.

What is the problem with being “not racist”? It is a claim that signifies neutrality: “I am not a racist, but neither am I aggressively against racism.” But there is no neutrality in the racism struggle. The opposite of “racist” isn’t “not racist.” It is “anti-racist.” What’s the difference? One endorses either the idea of a racial hierarchy as a racist, or racial equality as an anti-racist. One either believes problems are rooted in groups of people, as a racist, or locates the roots of problems in power and policies, as an anti-racist. One either allows racial inequities to persevere, as a racist, or confronts racial inequities, as an anti-racist. There is no in-between safe space of “not racist.” The claim of “not racist” neutrality is a mask for racism. This may seem harsh, but it’s important at the outset that we apply one of the core principles of anti racism, which is to return the word “racist” itself back to its proper usage. “Racist” is not - as Richard Spencer argues - a pejorative. It is not the worst word in the English language; it is not the equivalent of a slur. It is descriptive, and the only way to undo racism is to consistently identify and describe it - and then dismantle it. The attempt to turn this usefully descriptive term into an almost unusable slur is, of course, designed to do the opposite: to freeze us into inaction.