Harvard Long Quotes

As is a tale, so is life: not how long it is, but how good it is, is what matters. I wish you all very good lives.

…there is an idea of a Patrick Bateman, some kind of abstraction, but there is no real me, only an entity, something illusory, and though I can hide my cold gaze and you can shake my hand and feel flesh gripping yours and maybe you can even sense our lifestyles are probably comparable: I simply am not there. It is hard for me to make sense on any given level. Myself is fabricated, an aberration. I am a noncontingent human being. My personality is sketchy and unformed, my heartlessness goes deep and is persistent. My conscience, my pity, my hopes disappeared a long time ago (probably at Harvard) if they ever did exist. There are no more barriers to cross. All I have in common with the uncontrollable and the insane, the vicious and the evil, all the mayhem I have caused and my utter indifference toward it, I have now surpassed. I still, though, hold on to one single bleak truth: no one is safe, nothing is redeemed. Yet I am blameless. Each model of human behavior must be assumed to have some validity. Is evil something you are? Or is it something you do? My pain is constant and sharp and I do not hope for a better world for anyone. In fact, I want my pain to be inflicted on others. I want no one to escape. But even after admitting this—and I have countless times, in just about every act I’ve committed—and coming face-to-face with these truths, there is no catharsis. I gain no deeper knowledge about myself, no new understanding can be extracted from my telling. There has been no reason for me to tell you any of this. This confession has meant nothing….

Many nights, I longed for home. But it occurred to me as I struggled for a feeling of comfort and safety: I have no idea where home is.

I remembered what Morrie said during our visit: “The culture we have does not make people feel good about themselves. And you have to be strong enough to say if the culture doesn’t work, don’t buy it.” "Morrie true to these words, had developed his own culture – long before he got sick. Discussion groups, walks with friends, dancing to his music in the Harvard Square church. He started a project called Greenhouse, where poor people could receive mental health services. He read books to find new ideas for his classes, visited with colleagues, kept up with old students, wrote letters to distant friends. He took more time eating and looking at nature and wasted not time in front of TV sitcoms or “Movies of the Week.” He had created a cocoon of human activities– conversations, interaction, affection–and it filled his life like an overflowing soup bowl.

He was like a man who had served a term in prison or had been to Harvard College or had lived for a long time with foreigners in South America.

All of a sudden, he began to laugh. Had I said something funny? Had he? How long had I been spacing out for, slowly growing conscious that my fate was in the hands of a group of college kids who'd kill me off just for a laugh. Little did they realize that I was organizing a revolt.

The argument has long been made that we humans are by nature compassionate and empathic despite the occasional streak of meanness, but torrents of bad news throughout history have contradicted that claim, and little sound science has backed it. But try this thought experiment. Imagine the number of opportunities people around the world today might have to commit an antisocial act, from rape or murder to simple rudeness and dishonesty. Make that number the bottom of a fraction. Now for the top value you put the number of such antisocial acts that will actually occur today. That ratio of potential to enacted meanness holds at close to zero any day of the year. And if for the top value you put the number of benevolent acts performed in a given day, the ratio of kindness to cruelty will always be positive. (The news, however, comes to us as though that ratio was reversed.) Harvard's Jerome Kagan proposes this mental exercise to make a simple point about human nature: the sum total of goodness vastly outweighs that of meanness. 'Although humans inherit a biological bias that permits them to feel anger, jealousy, selfishness and envy, and to be rude, aggressive or violent,' Kagan notes, 'they inherit an even stronger biological bias for kindness, compassion, cooperation, love and nurture – especially toward those in need.' This inbuilt ethical sense, he adds, 'is a biological feature of our species.

Imagine a young Isaac Newton time-travelling from 1670s England to teach Harvard undergrads in 2017. After the time-jump, Newton still has an obsessive, paranoid personality, with Asperger’s syndrome, a bad stutter, unstable moods, and episodes of psychotic mania and depression. But now he’s subject to Harvard’s speech codes that prohibit any “disrespect for the dignity of others”; any violations will get him in trouble with Harvard’s Inquisition (the ‘Office for Equity, Diversity, and Inclusion’). Newton also wants to publish Philosophiæ Naturalis Principia Mathematica, to explain the laws of motion governing the universe. But his literary agent explains that he can’t get a decent book deal until Newton builds his ‘author platform’ to include at least 20k Twitter followers – without provoking any backlash for airing his eccentric views on ancient Greek alchemy, Biblical cryptography, fiat currency, Jewish mysticism, or how to predict the exact date of the Apocalypse. Newton wouldn’t last long as a ‘public intellectual’ in modern American culture. Sooner or later, he would say ‘offensive’ things that get reported to Harvard and that get picked up by mainstream media as moral-outrage clickbait. His eccentric, ornery awkwardness would lead to swift expulsion from academia, social media, and publishing. Result? On the upside, he’d drive some traffic through Huffpost, Buzzfeed, and Jezebel, and people would have a fresh controversy to virtue-signal about on Facebook. On the downside, we wouldn’t have Newton’s Laws of Motion.

Americans prioritize happiness so much that we wrote the pursuit of it into our founding documents, then proceeded to write over thirty thousand books on the subject, as per a recent Amazon search. We’re taught from a very young age to scorn our own tears (“Crybaby!”), then to censure our sorrow for the rest of our lives. In a study of more than seventy thousand people, Harvard psychologist Dr. Susan David found that one-third of us judge ourselves for having “negative” emotions such as sadness and grief.

He was like a man who had served a term in prison or had been to Harvard College or had left for a long time with foreigners in South America. He was like a person who had been somewhere that other people are not likely to go or had done something that others are not apt to do.

The 46-year-old recipient of the Jarvik IX Exterior Artificial Heart was actively window shopping in Cambridge, Massachusetts’ fashionable Har­vard Square when a transvestite purse snatcher, a drug addict with a crimi­nal record all too well known to public officials, bizarrely outfitted in a strapless cocktail dress, spike heels, tattered feather boa, and auburn wig, brutally tore the life sustaining purse from the woman’s unwitting grasp. The active, alert woman gave chase to the purse snatching ‘woman’ for as long as she could, plaintively shouting to passers by the words ‘Stop her! She stole my heart!’ on the fashionable sidewalk crowded with shop­pers, reportedly shouting repeatedly, ‘She stole my heart, stop her!’ In response to her plaintive calls, tragically, misunderstanding shoppers and passers by merely shook their heads at one another, smiling knowingly at what they ignorantly presumed to be yet another alternative lifestyle’s re­lationship gone sour. A duo of Cambridge, Massachusetts, patrolmen, whose names are being withheld from Moment’s dogged queries, were publicly heard to passively quip, ‘Happens all the time,’ as the victimized woman staggered frantically past in the wake of the fleet transvestite, shouting for help for her stolen heart.

When I was a real girl, my mother fed me her glass dreams one spoonful at a time. Harvard. Yale. Princeton. Duke. Undergrad. Med school. Internship, residency, God. She'd brush my hair and braid it with long words, weaving the Latin roots and Greek branches into my head so memorizing anatomy would come easy.

You never stop to think how the history of whiteness in America is one long scroll of affirmative action. You never stop to think that Babe Ruth never had to play the greatest players of his generation - just the greatest white players. You never stop to think that most of our presidents never rose to the top because they bested the competition - just the white competition. White privilege is a self-selecting tool that keeps you from having to compete with the best. The history of white folk gaining access to Harvard, Princeton, or Yale is the history of white folk deciding ahead of the game that you were superior. You argue that slots in school should be reserved for your kin, because, after all, they are smarter, more disciplined, better suited, and more deserving that inferior blacks.

A study led by the Harvard researcher Nicholas Christakis asked the doctors of almost five hundred terminally ill patients to estimate how long they thought their patient would survive, and then followed the patients. Sixty-three per cent of doctors overestimated survival time. Just seventeen per cent underestimated it. The average estimate was five hundred and thirty per cent too high. And, the better the doctors knew their patients, the more likely they were to err.

Epictetus has had a long-standing resonance in the United States; his uncompromising moral rigour chimed in well with Protestant Christian beliefs and the ethical individualism that has been a persistent vein in American culture. His admirers ranged from John Harvard and Thomas Jefferson in the seventeenth and eighteenth centuries to Ralph Waldo Emerson and Henry David Thoreau in the nineteenth. More recently, Vice-Admiral James Stockdale wrote movingly of how his study of Epictetus at Stanford University enabled him to survive the psychological pressure of prolonged torture as a prisoner of war in Vietnam between 1965 and 1973. Stockdale’s story formed the basis for a light-hearted treatment of the moral power of Stoicism in Tom Wolfe’s novel A Man in Full (1998).52

From the first winter afternoon in the Harvard ball fields, "Oh no--I need you" had become an admission and a clarion call--the tenet of dependency that forms the weft of friendship. We needed each other so that we could count the endless days of forests and flat water, but the real need was soldered by the sadder, harder moments--discord or helplessness or fear--that we dared to expose to each other. It took me years to grasp that this grit and discomfort in any relationship are an indicator of closeness, not it's opposite.

You cannot pursue all your goals simultaneously or satisfy all your desires at once. And it's an emotional drain to think you can. Instead, you must focus on long-term fulfillment rather than short-term success and, at various points in your life, think carefully about your priorities.

Making these choices [to attend school instead of skipping], as it turned out, wasn't about willpower. I always admired people who “willed” themselves to do something, because I have never felt I was one of them. If sheer will were enough by itself, it would have been enough a long time ago, back on University Avenue, I figured. It wasn't, not for me anyway. Instead, I needed something to motivate me. I needed a few things that I could think about in my moments of weakness that would cause me to throw off the blanket and walk through the front door. More than will, I needed something to inspire me. One thing that helped was a picture I kept in mind, this image that I used over and over whenever I was faced with these daily choices. I pictured a runner running on a racetrack. The image was set in the summertime and the racetrack was a reddish orange, divided in white racing stripes to flag the runners’ columns. Only, the runner in my mental image did not run alongside others; she ran solo, with no one watching her. And she did not run a free and clear track, she ran one that required her to jump numerous hurdles, which made her break into a heavy sweat under the sun. I used this image every time I thought of things that frustrated me: the heavy books, my crazy sleep schedule, the question of where I would sleep and what I would eat. To overcome these issues I pictured my runner bolting down the track, jumping hurdles toward the finish line. Hunger, hurdle. Finding sleep, hurdle, schoolwork, hurdle. If I closed my eyes I could see the runner’s back, the movement of her sinewy muscles, glistening with sweat, bounding over the hurdles, one by one. On mornings when I did not want to get out of bed, I saw another hurdle to leap over. This way, obstacles became a natural part of the course, an indication that I was right where I needed to be, running the track, which was entirely different from letting obstacles make me believe I was off it. On a racing track, why wouldn't there be hurdles? With this picture in mind—using the hurdles to leap forward toward my diploma—I shrugged the blanket off, went through the door, and got myself to school.

Oh, she missed herself. It felt like she used to miss Abe, when he was at Harvard and then after they broke up. No, deeper than that: the way she sometimes missed her parents when she was a child and had slept over at a friend's. She was homesick for herself, a longing so deep and unanswerable that for a moment it took her breath away.

Therefore if this difference was not in the body it was probably in the mind. He was like a man who had served a term in prison or had been to Harvard College or had lived for a long time with foreigners in South America. He was like a person who had been somewhere that other people are not likely to go or had done something that others are not apt to do.

The hiring rules are strictly followed, no matter who the applicant. Not long after she graduated from Harvard, Molly Munger applied at Munger, Tolles for an associate's position. She interviewed with Carla Hills, but Hills did not offer her a job, allegedly because Molly had not made the Harvard Law Review. Apparently in Hills estimation, that meant Molly's credentials weren't quite up to Munger, Tolles's standards.4

Perhaps Jane’s story was a morality tale in more ways than I had realized. Not only did it serve as a narrative check on someone with power, like Karl, who was seen as transgressing, it was also a way of cautioning against promiscuous, assertive behavior from someone in Jane’s position: a female graduate student. Assigning guilt to the victim helped distance us from what happened to her; it wouldn’t happen to us, as long as we stayed in check.

because Harvard is such a fine sound forty acres is no high price for a fine sound. A fine dead sound we will swap Benjy's pasture for a fine dead sound. It will last him a long time because he cannot hear it unless he can smell it

…there is an idea of a Patrick Bateman, some kind of abstraction, but there is no real me, only an entity, something illusory, and though I can hide my cold gaze and you can shake my hand and feel flesh gripping yours and maybe you can even sense our lifestyles are probably comparable: I simply am not there. It is hard for me to make sense on any given level. Myself is fabricated, an aberration. I am a noncontingent human being. My personality is sketchy and unformed, my heartlessness goes deep and is persistent. My conscience, my pity, my hopes disappeared a long time ago (probably at Harvard) if they ever did exist. There are no more barriers to cross. All I have in common with the uncontrollable and the insane, the vicious and the evil, all the mayhem I have caused and my utter indifference toward it, I have now surpassed. I still, though, hold on to one single bleak truth: no one is safe, nothing is redeemed. Yet I am blameless. Each model of human behavior must be assumed to have some validity. Is evil something you are? Or is it something you do? My pain is constant and sharp and I do not hope for a better world for anyone. In fact, I want my pain to be inflicted on others. I want no one to escape.

For not forgetful is the high gods' doom Against the sons of carnage: all too long Seems the unjust to prosper and be strong, Till the dark Furies come, And smite with stern reversal all his home, Down into dim obstruction--he is gone, And help and hope, among the lost, is none!

But there are many who, though they frequently hear the Gospel, yet feel but little longing after it, because they have not the mind of Christ. He, therefore, that will fully and with true wisdom understand the words of Christ, let him strive to conform his whole life to that mind of Christ.

EVERY WEDNESDAY, I teach an introductory fiction workshop at Harvard University, and on the first day of class I pass out a bullet-pointed list of things the students should try hard to avoid. Don’t start a story with an alarm clock going off. Don’t end a story with the whole shebang having been a suicide note. Don’t use flashy dialogue tags like intoned or queried or, God forbid, ejaculated. Twelve unbearably gifted students are sitting around the table, and they appreciate having such perimeters established. With each variable the list isolates, their imaginations soar higher. They smile and nod. The mood in the room is congenial, almost festive with learning. I feel like a very effective teacher; I can practically hear my course-evaluation scores hitting the roof. Then, when the students reach the last point on the list, the mood shifts. Some of them squint at the words as if their vision has gone blurry; others ask their neighbors for clarification. The neighbor will shake her head, looking pale and dejected, as if the last point confirms that she should have opted for that aseptic-surgery class where you operate on a fetal pig. The last point is: Don’t Write What You Know. The idea panics them for two reasons. First, like all writers, the students have been encouraged, explicitly or implicitly, for as long as they can remember, to write what they know, so the prospect of abandoning that approach now is disorienting. Second, they know an awful lot. In recent workshops, my students have included Iraq War veterans, professional athletes, a minister, a circus clown, a woman with a pet miniature elephant, and gobs of certified geniuses. They are endlessly interesting people, their lives brimming with uniquely compelling experiences, and too often they believe those experiences are what equip them to be writers. Encouraging them not to write what they know sounds as wrongheaded as a football coach telling a quarterback with a bazooka of a right arm to ride the bench. For them, the advice is confusing and heartbreaking, maybe even insulting. For me, it’s the difference between fiction that matters only to those who know the author and fiction that, well, matters.

In 1736 I lost one of my sons, a fine boy of four years old, by the small-pox, taken in the common way. I long regretted bitterly, and still regret that I had not given it to him by inoculation. This I mention for the sake of parents who omit that operation, on the supposition that they should never forgive themselves

Assigning guilt to the victim helped distance us from what happened to her; it wouldn’t happen to us, as long as we stayed in check. But in so doing, we had unconsciously been perpetuating a story whose moral derived from the very patriarchal system we thought we were surmounting by telling the story in the first place.

Aaron Copland, whom Bernstein had met when he was in his junior year at Harvard and who would become a lifelong friend and mentor, wrote him encouraging letters. “Don’t expect miracles,” Copland advised the young man, “and don’t get depressed if nothing happens for a while. That’s NY.” But on August 25, 1943, his twenty-fifth birthday, Bernstein got his first professional break when Artur Rodzinski, then the music director of the New York Philharmonic, chose him to become his conducting assistant. “I have gone through all the conductors I know of in my mind,” Rodzinski explained to his new assistant, “and I finally asked God whom I should take, and God said, ‘Take Bernstein.

The appearance of Professor Benjamin Peirce, whose long gray hair, straggling grizzled beard and unusually bright eyes sparkling under a soft felt hat, as he walked briskly but rather ungracefully across the college yard, fitted very well with the opinion current among us that we were looking upon a real live genius, who had a touch of the prophet in his make-up.

We've spoken of the Knights of the Holy Grail, Percival. Do you know what I was? The Knight of the Unholy Grail. In times like these when everyone is wonderful, what is needed is a quest for evil. You should be interested! Such a quest serves God's cause! How? Because the Good proves nothing. When everyone is wonderful, nobody bothers with God. If you had ten thousand Albert Schweitzers giving their lives for their fellow men, do you think anyone would have a second thought about God? Or suppose the Lowell Professor of Religion at Harvard should actually find the Holy Grail, dig it up in an Israeli wadi, properly authenticate it, carbon date it, and present it to the Metropolitan Museum. Millions of visitors! I would be as curious as the next person and would stand in line for hours to see it. But what different would it make in the end? People would be interested for a while, yes. This is an age of interest. But suppose you could show me one "sin," one pure act of malevolence. A different cup of tea! That would bring matters to a screeching halt. But we have plenty of evil around you say. What about Hitler, the gas ovens and so forth? What about them? As everyone knows and says, Hitler was a madman. And it seems nobody else was responsible. Everyone was following orders. It is even possible that there was no such order, that it was all a bureaucratic mistake. Show me a single "sin." One hundred and twenty thousand dead at Hiroshima? Where was the evil of that? Was Harry Truman evil? As for the pilot and bombardier, they were by all accounts wonderful fellows, good fathers and family men. "Evil" is surely the clue to this age, the only quest appropriate to the age. For everything and everyone's either wonderful or sick and nothing is evil. God may be absent, but what if one should find the devil? Do you think I wouldn't be pleased to meet the devil? Ha, ha, I'd shake his hand like a long-lost friend. The mark of the age is that terrible things happen but there is no "evil" involved. People are either crazy, miserable, or wonderful, so where does the "evil" come in? There I was forty-five years old and I didn't know whether there was "evil" in the world.

New Rule: Americans must realize what makes NFL football so great: socialism. That's right, the NFL takes money from the rich teams and gives it to the poorer one...just like President Obama wants to do with his secret army of ACORN volunteers. Green Bay, Wisconsin, has a population of one hundred thousand. Yet this sleepy little town on the banks of the Fuck-if-I-know River has just as much of a chance of making it to the Super Bowl as the New York Jets--who next year need to just shut the hell up and play. Now, me personally, I haven't watched a Super Bowl since 2004, when Janet Jackson's nipple popped out during halftime. and that split-second glimpse of an unrestrained black titty burned by eyes and offended me as a Christian. But I get it--who doesn't love the spectacle of juiced-up millionaires giving one another brain damage on a giant flatscreen TV with a picture so real it feels like Ben Roethlisberger is in your living room, grabbing your sister? It's no surprise that some one hundred million Americans will watch the Super Bowl--that's forty million more than go to church on Christmas--suck on that, Jesus! It's also eighty-five million more than watched the last game of the World Series, and in that is an economic lesson for America. Because football is built on an economic model of fairness and opportunity, and baseball is built on a model where the rich almost always win and the poor usually have no chance. The World Series is like The Real Housewives of Beverly Hills. You have to be a rich bitch just to play. The Super Bowl is like Tila Tequila. Anyone can get in. Or to put it another way, football is more like the Democratic philosophy. Democrats don't want to eliminate capitalism or competition, but they'd like it if some kids didn't have to go to a crummy school in a rotten neighborhood while others get to go to a great school and their dad gets them into Harvard. Because when that happens, "achieving the American dream" is easy for some and just a fantasy for others. That's why the NFL literally shares the wealth--TV is their biggest source of revenue, and they put all of it in a big commie pot and split it thirty-two ways. Because they don't want anyone to fall too far behind. That's why the team that wins the Super Bowl picks last in the next draft. Or what the Republicans would call "punishing success." Baseball, on the other hand, is exactly like the Republicans, and I don't just mean it's incredibly boring. I mean their economic theory is every man for himself. The small-market Pittsburgh Steelers go to the Super Bowl more than anybody--but the Pittsburgh Pirates? Levi Johnston has sperm that will not grow and live long enough to see the Pirates in a World Series. Their payroll is $40 million; the Yankees' is $206 million. The Pirates have about as much chance as getting in the playoffs as a poor black teenager from Newark has of becoming the CEO of Halliburton. So you kind of have to laugh--the same angry white males who hate Obama because he's "redistributing wealth" just love football, a sport that succeeds economically because it does just that. To them, the NFL is as American as hot dogs, Chevrolet, apple pie, and a second, giant helping of apple pie.

In 7.81 square miles of vaunted black community, the 850 square feet of Dum Dum Donuts was the only place in the "community" where one could experience the Latin root of the word, where a citizen could revel in common togetherness. So one rainy Sunday afternoon, not long after the tanks and media attention had left, my father ordered his usual. He sat at the table nearest the ATM and said aloud, to no one in particular, "Do you know that the average household net worth for whites is $113,149 per year, Hispanics $6,325, and black folks $5,677?" "For real?" "What's your source material, nigger?" "The Pew Research Center." Motherfuckers from Harvard to Harlem respect the Pew Research Center, and hearing this, the concerned patrons turned around in their squeaky plastic seats as best they could, given that donut shop swivel chairs swivel only six degrees in either direction. Pops politely asked the manager to dim the lights. I switched on the overhead projector, slid a transparency over the glass, and together we craned our necks toward the ceiling, where a bar graph titled "Income Disparity as Determined by Race" hovered overhead like some dark, damning, statistical cumulonimbus cloud threatening to rain on our collective parades. "I was wondering what that li'l nigger was doing in a donut shop with a damn overhead projector.

After Harvard, J.Q.A. listlessly tried the law. But he found his true métier as a polemicist. Under various newspaper pseudonyms, he supported George Washington’s general policy of neutrality in regard to other nations. Washington’s celebrated—and long ignored—farewell to the nation, warning against passionate friendships and enmities with foreign powers, was influenced by letters that he (and Alexander Hamilton) had read from J.Q.A., whom he had made minister to The Hague.

Do you play tennis, Senator?" "Now and then," he said with a ghost of a smile. He didn't add he'd lettered i the sport at Harvard. "I'd imagine chess would be your game-plotting,long-term strategy." His smile remained enigmatic as he reached for his wine. "We'll have to have a game." Shelby's low laugh drifted over him. "I believe we already have." His hand brushed lightly over hers. "Want a rematch?" Shelby gave him a look that made his blood spring hotly. "No.You might not outmaneuver me a second time.

Morrie, true to these words, had developed his own culture—long before he got sick. Discussion groups, walks with friends, dancing to his music in the Harvard Square church. He started a project called Greenhouse, where poor people could receive mental health services. He read books to find new ideas for his classes, visited with colleagues, kept up with old students, wrote letters to distant friends. He took more time eating and looking at nature and wasted no time in front of TV sitcoms or “Movies of the Week.

Using the dagger next to him on the nightstand, Dante scored a fresh line on his wrist. He pressed the bleeding cut to Tess’s lips, waiting to feel her respond, wanting to curse to the rafters when her mouth remained unmoving, his blood dripping down, useless, onto her chin. “Come on, angel. Drink for me.” He stroked her cool cheek, brushed a tangle of her honey-blond hair from her forehead. “Please live, Tess . . . drink, and live.” A throat cleared awkwardly from the area near the bedroom doorjamb. “I’m sorry, the uh . . . the door was open.” Chase. Just fucking great. Dante couldn’t think of anyone he’d like to see less right now. He was too entrenched in what he was doing—in what he was feeling—to deal with another interruption, particularly one coming from the Darkhaven agent. He’d hoped the bastard was already long gone from the compound, back to where he came from—preferably with one of Lucan’s size-fourteens planted all the way up his ass. Then again, maybe Lucan was saving the privilege for Dante instead. “Get out,” he growled. “Is she drinking at all?” Dante scoffed, low under his breath. “What part of ‘get out’ did you fail to understand, Harvard? I don’t need an audience right now, and I sure as hell don’t need any more of your bullshit.” He pressed his wrist to Tess’s lips again, parting them with the fingers of his blood by mild force. It wasn’t happening. Dante’s eyes stung as he stared down at her. He felt wetness streaking his cheeks. Tasted the salt of tears gathering at the corner of his mouth. “Shit,” he muttered, wiping his face into his shoulder in a strange mix of confusion and despair. He heard footsteps coming up near the bed. Felt the air around him stir as Chase reached out his hand. “It might work much better if you tilt her head, like th—” “Don’t . . . touch her.” The words came out in a voice Dante hardly recognized as his own, it was so full of venom and deadly warning. He swiveled his head around and met the agent’s eyes, his vision burning and sharp, his fangs having stretched long in an instant. The protective urge boiling through him was fierce, utterly lethal, and Chase evidently understood at once.

October 29th CHARACTER IS FATE “Each person acquires their own character, but their official roles are designated by chance. You should invite some to your table because they are deserving, others because they may come to deserve it.” —SENECA, MORAL LETTERS, 47.15b In the hiring process, most employers look at where someone went to school, what jobs they’ve held in the past. This is because past success can be an indicator of future successes. But is it always? There are plenty of people who were successful because of luck. Maybe they got into Oxford or Harvard because of their parents. And what about a young person who hasn’t had time to build a track record? Are they worthless? Of course not. This is why character is a far better measure of a man or woman. Not just for jobs, but for friendships, relationships, for everything. Heraclitus put it as a maxim: “Character is fate.” When you seek to advance your own position in life, character is the best lever—perhaps not in the short term, but certainly over the long term. And the same goes for the people you invite into your life.

He fell into fitful sleep and had an awful vision of himself as he truly was, shriveled and hopeless and small. He understood suddenly that he would never transform like a chrysalis into the perfect person he’d always longed to be, confident, charming, at home in every situation, but would probably remain forever as crippled and half-formed as he was now, closed off in his little paranoias and depressions and fears. Citizen of the World. That was what Trudeau had had pinned to his dorm room door at Harvard. But Alex was not up to that standard.

Nor could I fail to recall my friendship with Howard K. Beale, professor of American History at the University of North Carolina. There he was, one day in 1940, standing just outside my room in the men’s dormitory at St. Augustine’s, in his chesterfield topcoat, white silk scarf, and bowler hat, with his calling card in hand, perhaps looking for a silver tray in which to drop it. Paul Buck, whom he knew at Harvard, had told him to look me up. He wanted to invite me to his home in Chapel Hill to have lunch or dinner and to meet his family. From that point on we saw each other regularly. After I moved to Durham, he invited me each year to give a lecture on “The Negro in American Social Thought” in one of his classes. One day when I was en route to Beale’s class, I encountered one of his colleagues, who greeted me and inquired where I was going. I returned the greeting and told him that I was going to Howard Beale’s class to give a lecture. After I began the lecture I noticed that Howard was called out of the class. He returned shortly, and I did not give it another thought. Some years later, after we both had left North Carolina, Howard told me that he had been called out to answer a long-distance phone call from a trustee of the university who had heard that a Negro was lecturing in his class. The trustee ordered Beale to remove me immediately. In recounting this story, Beale told me that he had said that he was not in the habit of letting trustees plan his courses, and he promptly hung up. Within a few years Howard accepted a professorship at the University of Wisconsin. A favorite comment from Chapel Hill was that upon his departure from North Carolina, blood pressures went down all over the state.

She started shaping the face, using a wire loop to gently carve the slope of the strong forehead and brow, then the nose and the lean angle of the cheekbones. In little time, her fingers were moving on automatic pilot, her mind disengaged and gone into its own flow, her subconscious directly commanding her hands into action. She didn’t know how long she’d been working, but when the hard rap sounded on her apartment door some time later, Tess nearly jumped out of her skin. Sleeping next to her feet on the rug, Harvard woke up with a grunt. “You expecting someone?” she asked quietly as she got up from her stool. God, she must have been really zoned out while she was sculpting, because she’d seriously messed up around the mouth area of the piece. The lips were curled back in some kind of snarl, and the teeth . . . The knock sounded again, followed by a deep voice that went through her like a bolt of electricity. “Tess? Are you there?” Dante. Tess’s eyes flew wide, then squeezed into a wince as she did a quick mental inventory of her appearance. Hair flung up into a careless knot on top of her head, braless in her white thermal Henley and faded red sweats that had more than one dried clay smudge on them. Not exactly fit for company. “Dante?” she asked, stalling for time and just wanting to be sure her ears weren’t playing tricks on her. “Is that you?” “Yeah. Can I come in?” “Um, sure. Just a sec,” she called out, trying to sound casual as she threw a dry work cloth over her sculpture and quickly checked her face in the reflection off one of her putty spatulas. Oh, lovely. She had a slightly crazed, starving-artist look going on. Very glamorous. That’ll teach him to do the pop-in visit, she thought, as she padded over to the door and twisted the dead bolt.

So in addition to being overly reliant on politicians, blacks typically have poor political representation. “Pollsters have long known of the remarkable gap between the leaders and the led in black America,” wrote Harvard professor Henry Louis Gates Jr. A 1985 survey found that most blacks favored the death penalty and prayer in public schools while most black leaders opposed these things. Most blacks opposed school busing, while most black leaders favored it. Three times as many blacks opposed abortion rights as their leaders did. Indeed, on many key social issues, blacks are more conservative than whites.31

Fatigue has built up after all this training, and I can’t seem to run very fast. As I’m leisurely jogging along the Charles River, girls who look to be new Harvard freshmen keep on passing me. Most of these girls are small, slim, have on maroon Harvard-logo outfits, blond hair in a ponytail, and brand-new iPods, and they run like the wind. You can definitely feel a sort of aggressive challenge emanating from them. They seem to be used to passing people, and probably not used to being passed. They all look so bright, so healthy, attractive, and serious, brimming with self-confidence. With their long strides and strong, sharp kicks, it’s easy to see that they’re typical mid-distance runners, unsuited for long-distance running. They’re more mentally cut out for brief runs at high speed. Compared to them I’m pretty used to losing. There are plenty of things in this world that are way beyond me, plenty of opponents I can never beat. Not to brag, but these girls probably don’t know as much as I do about pain. And, quite naturally, there might not be a need for them to know it. These random thoughts come to me as I watch their proud ponytails swinging back and forth, their aggressive strides. Keeping to my own leisurely pace, I continue my run down along the Charles. Have I ever had such luminous days in my own life? Perhaps a few. But even if I had a long ponytail back then, I doubt if it would have swung so proudly as these girls’ ponytails do. And my legs wouldn’t have kicked the ground as cleanly and as powerfully as theirs. Maybe that’s only to be expected. These girls are, after all, brand-new students at the one and only Harvard University. Still, it’s pretty wonderful to watch these pretty girls run. As I do, I’m struck by an obvious thought: One generation takes over from the next. This is how things are handed over in this world, so I don’t feel so bad if they pass me. These girls have their own pace, their own sense of time. And I have my own pace, my own sense of time. The two are completely different, but that’s the way it should be.

Noah is the heir to a banking fortune, an Andover boy from Philadelphia's Main Line who is such a brat that when Harvard told him he had to take time off before entering as a freshman, he actually hired a consultant to plan the year for him. He does so much coke that I have started to wonder how he will look with a third nostril. I don't really like him much, but for some reason I will do anything to get him to like me, an impossible task, because he just doesn't. I keep thinking that if I could only win Noah's love, I would finally feel as if I've actually arrived at Harvard, appended myself to someone so integral to the place, so at home here, so at home on this earth and in his own skin in a way that I will never be, that the minefields in my head would stop exploding at long last.

I had been in law school in 1989. I recalled sitting alone in my basement apartment a few miles from Harvard Square, glued to my secondhand TV set as I watched what would come to be known as the Velvet Revolution unfold. I remember being riveted by those protests and hugely inspired. It was the same feeling I’d had earlier in the year, seeing that solitary figure facing down tanks in Tiananmen Square, the same inspiration I felt whenever I watched grainy footage of Freedom Riders or John Lewis and his fellow civil rights soldiers marching across the Edmund Pettus Bridge in Selma. To see ordinary people sloughing off fear and habit to act on their deepest beliefs, to see young people risking everything just to have a say in their own lives, to try to strip the world of the old cruelties, hierarchies, divisions, falsehoods, and injustices that cramped the human spirit—that, I had realized, was what I believed in and longed to be a part of.

He renamed everything around him to snub the world and show there were other ways of seeing and calling things and that everything had to go through baptismal fire to be cleansed of all cant and pieties before he'd let them into his world. It was his way of reinventing the world in his own image, or in the image of what he wanted the world to be — his way of taking this cold, inhospitable, ersatz, shallow town and bringing it down a few notches to see it turn into a kinder, more intimate, more complicit, sunnier place that would open up a secret passageway for him and ultimately yield to him with a smile — if only, like Ali Baba, he could find the right nickname for it in this French language of his own invention. He defaced the world by applying improvised monikers, leaving his fingerprint on everything he touched in the hope that the world might one day seek the hand that had left such deep scuff marks at its door and pull him in saying, "You've knocked long enough. Come in, you belong here.

As the Harvard Gazette summarized in 2017: Close relationships, more than money or fame, are what keep people happy throughout their lives. . . . Those ties protect people from life’s discontents, help to delay mental and physical decline, and are better predictors of long and happy lives than social class, IQ, or even genes. That finding proved true across the board among both the Harvard men and the inner-city participants.[7] Men who’d had warm childhood relationships with their parents earned more as adults than men whose parent-child bonds were more strained. They were also happier and less likely to suffer dementia in old age. People with strong marriages suffered less physical pain and emotional distress over the course of their lives. Individuals’ close friendships were more accurate predictors of healthy aging than their cholesterol levels. Social support and connections to a community helped insulate people against disease and depression. Meanwhile, loneliness and disconnection, in some cases, were fatal.

1 – Thinking Straight Maxim 1 - When you are having trouble getting your thinking straight, go to an extreme case Maxim 2 - When you are having trouble getting your thinking straight, go to a simple case Maxim 3 – Don’t take refuge in complexity Maxim 4 - When trying to understand a complex real-world situation, think of an everyday analogue 2 – Tackling Uncertainty Maxim 5 - The world is much more uncertain than you think Maxim 6 - Think probabilistically about the world Maxim 7 - Uncertainty is the friend of the status quo 3 – Making Decisions Maxim 8 - Good decisions sometimes have poor outcomes Maxim 9 - Some good decisions have a high probability of a bad outcome Maxim 10 - Errors of commission should be weighted the same as errors of omission Maxim 11 - Don’t be limited by the options you have in front of you Maxim 12 - Information is only valuable if it can change your decision 4 – Understanding Policy Maxim 13 - Long division is the most important tool for policy analysis Maxim 14 - Elasticities are a powerful tool for understanding many important things in life Maxim 15 - Heterogeneity in the population explains many phenomena Maxim 16 - Capitalize on complementarities

The culture we have does not make people feel good about themselves. And you have to be strong enough to say if the culture doesn’t work, don’t buy it.” Morrie, true to these words, had developed his own culture—long before he got sick. Discussion groups, walks with friends, dancing to his music in the Harvard Square church. He started a project called Greenhouse, where poor people could receive mental health services. He read books to find new ideas for his classes, visited with colleagues, kept up with old students, wrote letters to distant friends. He took more time eating and looking at nature and wasted no time in front of TV sitcoms or “Movies of the Week.” He had created a cocoon of human activities—conversation, interaction, affection—and it filled his life like an overflowing soup bowl.I had also developed my own culture. Work. I did four or five media jobs in England, juggling them like a clown. I spent eight hours a day on a computer, feeding my stories back to the States. Then I did TV pieces, traveling with a crew throughout parts of London. I also phoned in radio reports every morning and afternoon. This was not an abnormal load. Over the years, I had taken labor as my companion and had moved everything else to the side.

It is now long since the women of England arrogated, universally, a title which once belonged to nobility only, and, having once been in the habit of accepting the simple title of gentlewoman, as correspondent to that of gentleman, insisted on the privilege of assuming the title of "Lady,"6 which properly corresponds only to the title of "Lord." I do not blame them for this; but only for their narrow motive in this. I would have them desire and claim the title of Lady, provided they claim, not merely the title, but the office and duty signified by it. Lady means "bread-giver" or "loaf-giver," and Lord means "maintainer of laws," and both titles have reference, not to the law which is maintained in the house, nor to the bread which is given to the household, but to law maintained for the multitude, and to bread broken among the multitude. So that a Lord has legal claim only to his title in so far as he is the maintainer of the justice of the Lord of Lords; and a Lady has legal claim to her title only so far as she communicates that help to the poor representatives of her Master, which women once, ministering to Him of their substance, were permitted to extend to that Master Himself; and when she is known, as He Himself once was, in breaking of bread.

arrived in Cambridge, and made an appointment to meet the formidable Krister Stendahl, a Swedish scholar of fierce intelligence, now to be my first adviser. We met in his office. I was nervous, but also amused that this tall and severe man, wearing a black shirt and clerical collar, looked to me like an Ingmar Bergman version of God. After preliminary formalities, he abruptly swiveled in his chair and turned sternly to ask, “So really, why did you come here?” I stumbled over the question, then mumbled something about wanting to find the essence of Christianity. Stendahl stared down at me, silent, then asked, “How do you know it has an essence?” In that instant, I thought, That’s exactly why I came here: to be asked a question like that—challenged to rethink everything. Now I knew I had come to the right place. I’d chosen Harvard because it was a secular university, where I wouldn’t be bombarded with church dogma. Yet I still imagined that if we went back to first-century sources, we might hear what Jesus was saying to his followers when they walked by the Sea of Galilee—we might find the “real Christianity,” when the movement was in its golden age. But Harvard quenched these notions; there would be no simple path to what Krister Stendahl ironically called “play Bible land” simply by digging through history. Yet I also saw that this hope of finding “the real Christianity” had driven countless people—including our Harvard professors—to seek its origins. Naive as our questions were, they were driven by a spiritual quest. We discovered that even the earliest surviving texts had been written decades after Jesus’s death, and that none of them are neutral. They reveal explosive controversy between his followers, who loved him, and outsiders like the Roman senator Tacitus and the Roman court historian Suetonius, who likely despised him. Taken together, what the range of sources does show, contrary to those who imagine that Jesus didn’t exist, is that he did: fictional people don’t have real enemies. What came next was a huge surprise: our professors at Harvard had file cabinets filled with facsimiles of secret gospels I had never heard of—the Gospel of Thomas, the Gospel of Philip, the Gospel of Mary Magdalene, the Gospel of Truth—and dozens of other writings, transcribed by hand from the original Greek into Coptic, and mimeographed in blue letters on pages stamped TOP SECRET. Discovered in 1945, these texts only recently had become available to scholars. This wasn’t what I’d expected to find in graduate school, or even what I wanted—at least, not so long as I still hoped to find answers instead of more questions

A startlingly clear memory jolted through Ronan, as fresh as the moment he'd lived it. It was the day Ronan had first come to Harvard to surprise Adam, back when he still thought he was moving to Cambridge. He'd been so full of anticipation for how the reveal would go and then, in the end, they'd walked right past each other. At the time, Ronan had thought it was because Adam looked so different after his time away. He was dressed differently. He held himself differently. He'd even lost his accent. And he'd assumed it had felt the same to Adam; Ronan had gotten older, lonelier, sharper. But now they were in this strange sea, and neither of them looked anything like the Adam Parrish and Ronan Lynch the other had known. Adam was a collection of thoughts barely masquerading as a human form. Ronan Lynch was raw dark energy, alien and enormous. And yet when Adam's consciousness touched his, Ronan recognized him. It was Adam's footsteps on the stairs. His surprised whoop as he catapulted into the pond they'd dug. The irritation in his voice; the impatience of his kiss; his ruthless, dry sense of humor; his biting pride; his ferocious loyalty. It was all caught up in this essential form that had nothing to do with how his physical body looked. The difference between this reunion and the one at Harvard was that there in Cambridge they had been false. They'd both been wearing masks upon masks, hiding the truth of themselves from everyone, including themselves. Here, there was no way to hide. They were only their thoughts. Only the truth. "Ronan, Ronan, it is you. I did it. I found you. With just a sweetmetal, I found you." Ronan didn't know if Adam had thought it or said it, but it didn't matter. The joy was unmistakable. "Tamquam," said Ronan, and Adam said, "Alter idem." Cicero had written the phrase about Atticus, his dearest friend. Qui est tamquam alter idem. Like a second self. Ronan and Adam could not hug, because they had no real arms, but it didn't matter. Their energy darted and mingled and circled, the brilliant bright of the sweetmetals and the absolute dark of the Lace. They didn't speak, but they didn't have to. Audible words were redundant when their thoughts were tangled together as one. Without any of the clumsiness of language, they shared their euphoria and their lurking fears. They rehashed what they had done to each other and apologized. They showed everything they had done and that had been done to them in the time since they'd last seen each other--the good and the bad, the horrid and the wonderful. Everything had felt so murky for so long, but when they were like this, all that was left was clarity. Again and again they spiraled around and through one another, not Ronan-and-Adam but rather one entity that held both of them. They were happy and sad, angry and forgiven, they were wanted, they were wanted, they were wanted.

Obama’s narrative culminates in his month-long journey to Africa, where he talks to various relatives about who his dad really was, and then weeps at the man’s grave. It’s powerful stuff. But at first glance it’s a little hard for the reader to understand Obama’s depth of allegiance. His dad was, after all, a complete jerk. He married Kezia in Kenya and had two children with her. Before the second child was born, he abandoned his family to come to America. There he met Obama’s mother Ann, got her pregnant, and then married her, but without telling her he was already married. When Obama was two, his father abandoned him and his mother to go to Harvard; there he moved in with a teacher, Ruth Nidesand. Eventually he took Nidesand back to Africa, married her, and had two children with her. But he also rejoined his African wife, Kezia, and had two more children with her. Later in life he took up with still another woman, Jael Otieno, and impregnated her. The two of them planned to get married after the child was born, but the marriage never took place. By the time he was done, Barack Sr. managed a grand total of three wives, one wife-to-be, and eight children. He was a terrible husband and a worse father; he neglected virtually all his offspring, and one of his sons has accused him of domestic violence. In the words of Mark Ndesandjo, who is the son of Obama Sr. and Nidesand, “I remember situations when I was growing up, and there would be a light coming from our living room, and I could hear thuds and screams, and my father’s voice and my mother shouting. I remember one night when she ran out into the street and she didn’t know where to go.”11

The moment before the gun goes off is always the most silent. Your world is quiet, but it is not calm. The runners around you bounce and flex and relax, flex and relax. They slap their faces for motivation, they look to the sky and mumble prayers to God. The coaches shout instructions and the teammates cheer as do the fans in the stands, but you cannot hear because you are somewhere else, somewhere deep inside, preparing your body to deal with the coming pain, the breath sucked from you, your limbs on fire and the voices that won't let you stop. They say keep moving, it gets better, it will be better if you can only break through this pain. They say there's another life after this torture, a new level, just keep breathing. Then the gunshot and your body no longer belongs to you. Yes, you are there, you are present but you are no longer in control. Whatever happens from this point happens and all you can do, all you must do now is breathe, keep breathing, don't lose your nerve, don't choke, no matter how much it hurts, don't stop breathing otherwise it will all be over before it's time. They cheer for me. I can't breathe. Harvard isn't going to know what hit them, I hear. I can't breathe. We are the champions, I hear, we are the champions, they sing around me. I can't breathe. Your personal best by a long shot. That's Coach Erickson's voice. That's my boy. It's my father. It's like I'm dying, trying to hold on. My body says oh no, and my knees buckle but so many arms are around me, they hold me up. The voices they say breathe, keep breathing. They bring me water, they bring me something sweet and then they lay me down in the soft grass where I feel the blades against my tingling skin.

As an anology, consider the word structure. In bacteria, the gene is embedded in the genome in precisely that format, structure, with no breaks, stuffers, interpositions, or interruptions. In the human genome, in contrast, the word is interrupted by intermediate stretches of DNA: s...tru...ct...ur...e. The long stretches of DNA marked by the ellipses (...) do not contain any protein-encoding information. When such an interrupted gene is used to generate a message-i.e., when DNA is used to build RNA-the stuffer frragments are excised from the RNA message, and the RNA is stitched together again with the intervening pieces removed: s...tru...ct...ur...e became simplified to structure. Roberts and Sharp later coined a phrase for the process: gene splicing or RNA splicing (since the RNA message of the gene was "spliced" to removed the stuffer fragments). At first, this split structure of genes seemed puzzling: Why would an animal genome waste such long stretches of DNA splitting genes into bits and pieces, only to stitch them back into a continuous message? But the inner logic of split genes soon became evident: by splitting genes into modules, a cell could generate bewildering combinations of messages out of a single gene. The word s...tru...c...t...ur...e can be spliced to yield cure and true and so forth, thereby creating vast numbers of variant messages-called isoforms-out of a single gene. From g...e...n...om...e you can use splicing to generate gene, gnome, and om. And modular genes also had an evolutionary advantage: the individual modules from different genes could be mixed and matched to build entirely new kinds of genes (c...om...e...t). Wally Gilbert, the Harvard geneticist, created a new word for these modules; he called them exons. The inbetween stuffer fragments were termed introns.

I don’t believe in love that never ends,” said Aiden, his whisper clear and distinct. “I don’t believe in being true until death or finding the other half of your soul.” Harvard raised an eyebrow but didn’t comment. Privately, he considered that it might be good that Aiden hadn’t delivered this speech to this guy he apparently liked so much—whom Aiden had never even mentioned to his best friend before now. This speech was not romantic. Once again, Harvard had to wonder if what he’d been assuming was Aiden’s romantic prowess had actually been many guys letting Aiden get away with murder because he was awfully cute. But Aiden sounded upset, and that spoke to an instinct in Harvard natural as breath. He put his arm around Aiden, and drew his best friend close against him, warm skin and soft hair and barely there shirt and all, and tried to make a sound that was more soothing than fraught. “I don’t believe in songs or promises. I don’t believe in hearts or flowers or lightning strikes.” Aiden snatched a breath as though it was his last before drowning. “I never believed in anything but you.” “Aiden,” said Harvard, bewildered and on the verge of distress. He felt as if there was something he wasn’t getting here. Even more urgently, he felt he should cut off Aiden. It had been a mistake to ask. This wasn’t meant for Harvard, but for someone else, and worse than anything, there was pain in Aiden’s voice. That must be stopped now. Aiden kissed him, startling and fierce, and said against Harvard’s mouth, “Shut up. Let me… let me.” Harvard nodded involuntarily, because of the way Aiden had asked, unable to deny Aiden even things Harvard should refuse to give. Aiden’s warm breath was running down into the small shivery space between the fabric of Harvard’s shirt and his skin. It was panic-inducing, feeling all the impulses of Harvard’s body and his heart like wires that were not only crossed but also impossibly tangled. Disentangling them felt potentially deadly. Everything inside him was in electric knots. “I’ll let you do anything you want,” Harvard told him, “but don’t—don’t—” Hurt yourself. Seeing Aiden sad was unbearable. Harvard didn’t know what to do to fix it. The kiss had turned the air between them into dry grass or kindling, a space where there might be smoke or fire at any moment. Aiden was focused on toying with the collar of Harvard’s shirt, Aiden’s brows drawn together in concentration. Aiden’s fingertips glancing against his skin burned. “You’re so warm,” Aiden said. “Nothing else ever was. I only knew goodness existed because you were the best. You’re the best of everything to me.” Harvard made a wretched sound, leaning in to press his forehead against Aiden’s. He’d known Aiden was lonely, that the long line of guys wasn’t just to have fun but tied up in the cold, huge manor where Aiden had spent his whole childhood, in Aiden’s father with his flat shark eyes and sharp shark smile, and in the long line of stepmothers who Aiden’s father chose because he had no use for people with hearts. Harvard had always known Aiden’s father wanted to crush the heart out of Aiden. He’d always worried Aiden’s father would succeed. Aiden said, his voice distant even though he was so close, “I always knew all of you was too much to ask for.” Harvard didn’t know what to say, so he obeyed a wild foolish impulse, turned his face the crucial fraction toward Aiden’s, and kissed him. Aiden sank into the kiss with a faint sweet noise, as though he’d finally heard Harvard’s wordless cry of distress and was answering it with belated reassurance: No, I’ll be all right. We’re not lost. The idea of anyone not loving Aiden back was unimaginable, but it had clearly happened. Harvard couldn’t think of how to say it, so he tried to make the kiss say it. I’m so sorry you were in pain. I never guessed. I’m sorry I can’t fix this, but I would if I could. He didn’t love you, but I do.

It would be nice to help them avoid the typical discouragements. I’d tell them to hit pause, think long and hard about how they want to spend their time, and with whom they want to spend it for the next forty years. I’d tell men and women in their midtwenties not to settle for a job or a profession or even a career. Seek a calling. Even if you don’t know what that means, seek it. If you’re following your calling, the fatigue will be easier to bear, the disappointments will be fuel, the highs will be like nothing you’ve ever felt. I’d like to warn the best of them, the iconoclasts, the innovators, the rebels, that they will always have a bull’s-eye on their backs. The better they get, the bigger the bull’s-eye. It’s not one man’s opinion; it’s a law of nature. I’d like to remind them that America isn’t the entrepreneurial Shangri-La people think. Free enterprise always irritates the kinds of trolls who live to block, to thwart, to say no, sorry, no. And it’s always been this way. Entrepreneurs have always been outgunned, outnumbered. They’ve always fought uphill, and the hill has never been steeper. America is becoming less entrepreneurial, not more. A Harvard Business School study recently ranked all the countries of the world in terms of their entrepreneurial spirit. America ranked behind Peru. And those who urge entrepreneurs to never give up? Charlatans. Sometimes you have to give up. Sometimes knowing when to give up, when to try something else, is genius. Giving up doesn’t mean stopping. Don’t ever stop. Luck plays a big role. Yes, I’d like to publicly acknowledge the power of luck. Athletes get lucky, poets get lucky, businesses get lucky. Hard work is critical, a good team is essential, brains and determination are invaluable, but luck may decide the outcome. Some people might not call it luck. They might call it Tao, or Logos, or Jñāna, or Dharma. Or Spirit. Or God. Put it this way. The harder you work, the better your Tao. And since no one has ever adequately defined Tao, I now try to go regularly to mass. I would tell them: Have faith in yourself, but also have faith in faith. Not faith as others define it. Faith as you define it. Faith as faith defines itself in your heart.

An American businessman took a vacation to a small coastal Mexican village on doctor’s orders. Unable to sleep after an urgent phone call from the office the first morning, he walked out to the pier to clear his head. A small boat with just one fisherman had docked, and inside the boat were several large yellowfin tuna. The American complimented the Mexican on the quality of his fish. “How long did it take you to catch them?” the American asked. “Only a little while,” the Mexican replied in surprisingly good English. “Why don’t you stay out longer and catch more fish?” the American then asked. “I have enough to support my family and give a few to friends,” the Mexican said as he unloaded them into a basket. “But… What do you do with the rest of your time?” The Mexican looked up and smiled. “I sleep late, fish a little, play with my children, take a siesta with my wife, Julia, and stroll into the village each evening, where I sip wine and play guitar with my amigos. I have a full and busy life, señor.” The American laughed and stood tall. “Sir, I’m a Harvard M.B.A. and can help you. You should spend more time fishing, and with the proceeds, buy a bigger boat. In no time, you could buy several boats with the increased haul. Eventually, you would have a fleet of fishing boats.” He continued, “Instead of selling your catch to a middleman, you would sell directly to the consumers, eventually opening your own cannery. You would control the product, processing, and distribution. You would need to leave this small coastal fishing village, of course, and move to Mexico City, then to Los Angeles, and eventually to New York City, where you could run your expanded enterprise with proper management. The Mexican fisherman asked, “But, señor, how long will all this take?” To which the American replied, “15-20 years, 25 tops.” “But what then, señor?” The American laughed and said, “That’s the best part. When the time is right, you would announce an IPO and sell your company stock to the public and become very rich. You would make millions.” “Millions señor? Then what?" “Then you would retire and move to a small coastal fishing village, where you would sleep late, fish a little, play with your kids, take a siesta with your wife, and stroll in to the village in the evenings where you could sip wine and play your guitar with your amigos.

And by the end of March one of them had already begun his journey. Twenty-two years old, an A.B. and LL.B. of Harvard, Francis Parkman was back from a winter trip to scenes in Pennsylvania and Ohio that would figure in his book and now he started with his cousin, Quincy Adams Shaw, for St. Louis. He was prepared to find it quite as alien to Beacon Hill as the Dakota lands beyond it, whither he was going. He was already an author (a poet and romancer), had already designed the great edifice his books were to build, and already suffered from the mysterious, composite illness that was to make his life a long torture. He hoped, in fact, that a summer on the prairies might relieve or even cure the malady that had impaired his eyes and, he feared, his heart and brain as well. He had done his best to cure it by systematic exercise, hard living in the White Mountains, and a regimen self-imposed in the code of his Puritan ancestors which would excuse no weakness. But more specifically Parkman was going west to study the Indians. He intended to write the history of the conflict between imperial Britain and imperial France, which was in great part a story of Indians. The Conspiracy of Pontiac had already taken shape in his mind; beyond it stretched out the aisles and transepts of what remains the most considerable achievement by an American historian. So he needed to see some uncorrupted Indians in their native state. It was Parkman’s fortune to witness and take part in one of the greatest national experiences, at the moment and site of its occurrence. It is our misfortune that he did not understand the smallest part of it. No other historian, not even Xenophon, has ever had so magnificent an opportunity: Parkman did not even know that it was there, and if his trip to the prairies produced one of the exuberant masterpieces of American literature, it ought instead to have produced a key work of American history. But the other half of his inheritance forbade. It was the Puritan virtues that held him to the ideal of labor and achievement and kept him faithful to his goal in spite of suffering all but unparalleled in literary history. And likewise it was the narrowness, prejudice, and mere snobbery of the Brahmins that insulated him from the coarse, crude folk who were the movement he traveled with, turned him shuddering away from them to rejoice in the ineffabilities of Beacon Hill, and denied our culture a study of the American empire at the moment of its birth. Much may rightly be regretted, therefore. But set it down also that, though the Brahmin was indifferent to Manifest Destiny, the Puritan took with him a quiet valor which has not been outmatched among literary folk or in the history of the West.

Meanwhile, scientists are studying certain drugs that may erase traumatic memories that continue to haunt and disturb us. In 2009, Dutch scientists, led by Dr. Merel Kindt, announced that they had found new uses for an old drug called propranolol, which could act like a “miracle” drug to ease the pain associated with traumatic memories. The drug did not induce amnesia that begins at a specific point in time, but it did make the pain more manageable—and in just three days, the study claimed. The discovery caused a flurry of headlines, in light of the thousands of victims who suffer from PTSD (post-traumatic stress disorder). Everyone from war veterans to victims of sexual abuse and horrific accidents could apparently find relief from their symptoms. But it also seemed to fly in the face of brain research, which shows that long-term memories are encoded not electrically, but at the level of protein molecules. Recent experiments, however, suggest that recalling memories requires both the retrieval and then the reassembly of the memory, so that the protein structure might actually be rearranged in the process. In other words, recalling a memory actually changes it. This may be the reason why the drug works: propranolol is known to interfere with adrenaline absorption, a key in creating the long-lasting, vivid memories that often result from traumatic events. “Propranolol sits on that nerve cell and blocks it. So adrenaline can be present, but it can’t do its job,” says Dr. James McGaugh of the University of California at Irvine. In other words, without adrenaline, the memory fades. Controlled tests done on individuals with traumatic memories showed very promising results. But the drug hit a brick wall when it came to the ethics of erasing memory. Some ethicists did not dispute its effectiveness, but they frowned on the very idea of a forgetfulness drug, since memories are there for a purpose: to teach us the lessons of life. Even unpleasant memories, they said, serve some larger purpose. The drug got a thumbs-down from the President’s Council on Bioethics. Its report concluded that “dulling our memory of terrible things [would] make us too comfortable with the world, unmoved by suffering, wrongdoing, or cruelty.… Can we become numb to life’s sharpest sorrows without also becoming numb to its greatest joys?” Dr. David Magus of Stanford University’s Center for Biomedical Ethics says, “Our breakups, our relationships, as painful as they are, we learn from some of those painful experiences. They make us better people.” Others disagree. Dr. Roger Pitman of Harvard University says that if a doctor encounters an accident victim who is in intense pain, “should we deprive them of morphine because we might be taking away the full emotional experience? Who would ever argue with that? Why should psychiatry be different? I think that somehow behind this argument lurks the notion that mental disorders are not the same as physical disorders.

Nurses could wear a sensor that detects heart rate and helps them fight off fatigue on long shifts, Bartow said, or manufacturing companies could strap GPS-enabled smart watches on workers to hassle them if their breaks are too long. It's easy to see how this could quickly become annoying. Sixty-six percent of Millennials and 58 percent of all workers said they would be willing to use wearable technology if it allowed them to do their job better, according to a survey last year by Cornerstone OnDemand. That leaves plenty of people uneasy about it. That resistance could hurt productivity, says Ethan Bernstein, an assistant professor of leadership at Harvard Business School. He has studied the "transparency paradox," which says that production in the workplace can slow down if employees know the bosses are watching. "It will be much harder to see if these are actually improving productivity or if, because people change when they're watched, they produce a different outcome," he said.

Gogol flips through the book. A single picture at the front, on smoother paper than the rest of the pages, shows a pencil drawing of the author, sporting a velvet jacket, a billowy white shirt and cravat. The face is foxlike, with small, dark eyes, a thin, neat mustache, an extremely large pointy nose. Dark hair slants steeply across his forehead and is plastered to either side of his head, and there is a disturbing, vaguely supercilious smile set into long, narrow lips. Gogol Ganguli is relieved to see no resemblance. True, his nose is long but not so long, his hair dark but surely not so dark, his skin pale but certainly not so pale. The style of his own hair is altogether different—thick Beatle-like bangs that conceal his brows. Gogol Ganguli wears a Harvard sweatshirt and gray Levi’s corduroys. He has worn a tie once in his life, to attend a friend’s bar mitzvah. No, he concludes confidently, there is no resemblance at all. For by now, he’s come to hate questions pertaining to his name, hates having constantly to explain. He hates having to tell people that it doesn’t mean anything “in Indian.” He hates having to wear a nametag on his sweater at Model United Nations Day at school. He even hates signing his name at the bottom of his drawings in art class. He hates that his name is both absurd and obscure, that it has nothing to do with who he is, that it is neither Indian nor American but of all things Russian. He hates having to live with it, with a pet name turned good name, day after day, second after second. He hates seeing it on the brown paper sleeve of the National Geographic subscription his parents got him for his birthday the year before and perpetually listed in the honor roll printed in the town’s newspaper. At times his name, an entity shapeless and

After I graduated from Harvard, I enrolled in the school of journalism at Columbia University. I did that for my dad. He wanted his son to be a journalist. I disappointed him. I wrote about sports instead.

As a result, anecdotes abound in the tech world about scientists, entrepreneurs, and inventors who study and train here but move to Silicon Valley or Austin or North Carolina, lured by climate and lifestyle and a more freewheeling atmosphere. Technology companies like Microsoft, Google, and Amazon have branch offices in Cambridge, but are headquartered on the West Coast. To compete on a global scale, Bostonians need to claim their place in the global conversation. Friday marks a step in that direction. At a press conference at the Ragon Institute, The Boston Globe will join Harvard University, the Massachusetts Institute of Technology, and MGH in announcing HUBweek, a week-long festival of discussions and creative problem-solving scheduled for Oct. 3 to 10 of next year. It’s a collaborative effort to bring big ideas out from behind institutional walls. To draw participants from all over the nation, and the world, all four co-hosts are creating programming that will focus on game-changing science, technology, engineering, and art. The week will feature some central events, kicking off with a master class at Fenway Park.

the Harvard School of Public Health study found that yogurt attenuated long-term weight gain better than any other food, including fruits and vegetables.

Love is not some fuzzy thing. It drives innovation. As Harvard psychologist Steven Pinker describes, love is an extension of faith to another, where “the line of credit is long and the terms of repayment forgiving.

So what? As long as all people’s economic lives are getting better, why should we be concerned if some are getting a lot better?” As Harvard economist Greg Mankiw has argued, the enormous income earned by the “one percent” is not necessarily a problem if it reflects the just deserts of people who are creating value for everyone else.

In 1736 I lost one of my sons, a fine boy of four years old, by the small-pox, taken in the common way. I long regretted bitterly, and still regret that I had not given it to him by inoculation. This I mention for the sake of parents who omit that operation, on the supposition that they should never forgive themselves if a child died under it; my example showing that the regret may be the same either way, and that, therefore, the safer should be chosen.

Sophie Bushwick/Popular Science 7/16-inch inner diameter ribbed hose 5/16-inch wood dowel 1/4-inch outer diameter vinyl tubing Small hose clamps Five 1/4-inch hose barbs x 1/4-inch male threaded adapters Five 1/4-inch hose barbs x 1/4-inch female threaded adapters Electrical tape Yellow Teflon thread tape Several long balloons (type 350Q) 1-inch x 6-inch board or other support Fluidic control board Robot Hand Instructions 1. Insert the 5/16-inch dowel into the ribbed hose to hold it straight. Use the center punch to carefully punch holes between each rib in a line along the seam of the hose. Flip the hose over and repeat along other seam. (Photo ) 2. Use the drill press to drill a hole at each center-punched location between the hose ribs, leaving the dowel in place to provide support. It is best to drill the holes on each side of the hose separately, rather than drill straight through. When you are done you should have a neat line of holes on each side of the ribbed hose. These holes will act as a stress relief and prevent the hose from splitting when it is flexed. (Photo ) 3. Remove the dowel and cut the hose into five 3-inch fingers with the utility knife. For each finger, use the utility knife to very carefully cut between each rib from the hole on one side to the hole on the other. Leave the first two ribs on each end uncut. Cut through one side of the hose only. It is critical that you do not nick the far side of the stress relief holes or you will reduce the reliability of the finger dramatically. Now the hose can flex in one direction more than in the opposite direction. (Photo ) 4. Insert another piece of dowel into one of the long balloons. Use it to gently feed the balloon into one of the fingers until the end of the balloon sticks out enough to grab it. Remove the dowel, and fold about 1/4-inch of the balloon tip over the rim of the hose. Secure it by wrapping a piece of electrical tape all the way around the tip of the finger. (Photo ) 5. Now feed the dowel back inside the finger from the non-taped end, but on the outside of the balloon. Insert it until it is just within two ribs of the tip of the finger. Fill the tip of the finger with hot glue, allow to cool, and then carefully remove the dowel. 6. Use electrical tape over the end of the finger, covering the hot-glued end. Another wrap of electrical tape over this will seal the end of the finger. (Photo ) 7. Cut the open end of the balloon away, leaving about an inch beyond the end of the finger. Stretch the open end of the balloon out and over the end of the finger. (Photo ) 8. Repeat steps 4 through 7 for each finger. (Photo ) 9. Use the yellow Teflon tape to wrap the threads on each of the male hose barbs. Thread each male hose barb onto each female hose barb and tighten firmly with the crescent wrenches. Then use more yellow Teflon tape and wrap each female hose barb several times around. The ends of these hose barbs should fit snugly into the open ends of each finger. (Photo ) 10. Use the small hose clamps to affix each finger onto the Teflon wrapped ends of the five hose barbs. (Photo ) 11. Now use hot glue to firmly attach each finger to the end of the 1x6-inch board (or other support) to form a hand. Finally, attach a length of 1/4-inch O.D. vinyl hose to the open hose barb on each finger. (Photo ) 12. Now the hand is complete--but it still needs a control system. Check out Harvard’s Soft Robotics Toolkit for inspiration, or just follow the instructions below. Building The

and subsequent positive behaviors I recommend The Better Angels of Our Nature: Why Violence Has Declined, by Harvard psychologist Steven Pinker. [Amazon Link]. It is long (832 pages) but an extraordinary book. Perhaps it’s best to view

XIV     For, if such holy song       Enwrap our fancy long,     Time will run back and fetch the Age of Gold;     And speckled Vanity       Will sicken soon and die,     And leprous Sin will melt from earthly mould;   And Hell itself will pass away,   And leave her dolorous mansions of the peering day.

At last surrounds their sight       A globe of circular light,   That with long beams the shamefaced Night arrayed;       The helmèd Cherubim       And sworded Seraphim     Are seen in glittering ranks with wings displayed,   Harping in loud and solemn quire, With unexpressive notes, to Heaven’s newborn Heir.  

Conservatives have been giving first lady Michelle Obama a hard time over her commencement speech at Tuskegee University on May 9. They denounce her complaints of continuing racism in America while recalling outrages long past. They wonder why she said nothing of the problem of black criminality. They scorn her unwillingness to acknowledge the privilege she enjoyed from attending Princeton and Harvard. Yet the speech had much merit that conservatives should appreciate. The speech was given

And therefore as soon as the storm began to assuage of his fury (which was a long half hour) willing to give his men no longer leisure to demur of those doubts, nor yet allow the enemy farther respite to gather themselves together, he stept forward commanding his brother, with JOHN  OXNAM and the company appointed them, to break the King’s Treasure house: the

A BLESSED COMPANION IS A BOOK, - A BOOK THAT FITLY CHOSEN IS A LIFE-LONG FRIEND. - DOUGLAS JERROULD [sic].

For as long as Christians have found God in the written word, the written word has given forgers the power to play God.

Louisiana is a delightful country, and though the climate too often proves fatal to a foreigner, yet generally we ascribe to the climate what is the effect of our imprudence. I have been severely attacked this summer, and had nearly died, but at length I am acclimated.” The author of these words was John Windship, a Bostonian who migrated to Louisiana not long after his graduation from Harvard in 1809.

in 1835 Harvard’s Jacob Bigelow had argued in a major address that in “the unbiased opinion of most medical men of sound judgment and long experience . . . the amount of death and disaster in the world would be less, if all disease were left to itself.

After Lincoln became president he campaigned for colonization, and even in the midst of war with the Confederacy found time to work on the project, appointing Rev. James Mitchell as Commissioner of Emigration, in charge of finding a place to which blacks could be sent. On August 14th, 1862, he invited a group of black leaders to the White House to try to persuade them to leave the country, telling them that “there is an unwillingness on the part of our people, harsh as it may be, for you free colored people to remain with us.” He urged them to lead their people to a colonization site in Central America. Lincoln was therefore the first president to invite a delegation of blacks to the White House—and did so to ask them to leave the country. Later that year, in a message to Congress, he argued not just for voluntary colonization but for the forcible removal of free blacks. Lincoln’s successor, Andrew Johnson, shared these anti-black sentiments: “This is a country for white men, and by God, as long as I am President, it shall be a government for white men.” Like Jefferson, he thought whites had a clear destiny: “This whole vast continent is destined to fall under the control of the Anglo-Saxon race—the governing and self-governing race.” Before he became president, James Garfield wrote, “[I have] a strong feeling of repugnance when I think of the negro being made our political equal and I would be glad if they could be colonized, sent to heaven, or got rid of in any decent way . . . .” Theodore Roosevelt blamed Southerners for bringing blacks to America. In 1901 he wrote: “I have not been able to think out any solution to the terrible problem offered by the presence of the Negro on this continent . . . .” As for Indians, he once said, “I don’t go so far as to think that the only good Indians are the dead Indians, but I believe nine out of ten are, and I shouldn’t inquire too closely into the health of the tenth.” William Howard Taft once told a group of black college students, “Your race is adapted to be a race of farmers, first, last, and for all times.” Woodrow Wilson was a confirmed segregationist, and as president of Princeton he refused to admit blacks. He enforced segregation in government offices and was supported in this by Charles Eliot, president of Harvard, who argued that “civilized white men” could not be expected to work with “barbarous black men.” During the presidential campaign of 1912, Wilson took a strong position in favor of excluding Asians: “I stand for the national policy of exclusion. . . . We cannot make a homogeneous population of a people who do not blend with the Caucasian race. . . . Oriental coolieism will give us another race problem to solve and surely we have had our lesson.” Warren Harding also wanted the races kept separate: “Men of both races [black and white] may well stand uncompromisingly against every suggestion of social equality. This is not a question of social equality, but a question of recognizing a fundamental, eternal, inescapable difference. Racial amalgamation there cannot be.

It would be logical for any group whose only sense of identity is the negative one of wickedness and oppression to dilute its wickedness by mixing with more virtuous groups. This is, upon reflection, exactly what celebrating diversity implies. James Carignan, a city councilor in Lewiston, Maine, encouraged the city to welcome refugees from the West African country of Togo, writing, “We are too homogeneous at present. We desperately need diversity.” He said the Togolese—of whom it was not known whether they were literate, spoke English, or were employable—“will bring us the diversity that is essential to our quest for excellence.” Likewise in Maine, long-serving state’s attorney James Tierney wrote of racial diversity in the state: “This is not a burden. This is essential.” An overly white population is a handicap. Gwynne Dyer, a London-based Canadian journalist, also believes whites must be leavened with non-whites in a process he calls “ethnic diversification.” He noted, however, that when Canada and Australia opened their borders to non-white immigration, they had to “do good by stealth” and not explain openly that the process would reduce whites to a minority: “Let the magic do its work, but don’t talk about it in front of the children. They’ll just get cross and spoil it all.” Mr. Dyer looked forward to the day when politicians could be more open about their intentions of thinning out whites. President Bill Clinton was open about it. In his 2000 State of the Union speech, he welcomed predictions that whites would become a minority by mid-century, saying, “this diversity can be our greatest strength.” In 2009, before a gathering of the American-Arab Anti-Discrimination Committee, he again brought up forecasts that whites will become a minority, adding that “this is a very positive thing.” [...] Harvard University professor Robert Putnam says immigrants should not assimilate. “What we shouldn’t do is to say that they should be more like us,” he says. “We should construct a new us.” When Marty Markowitz became the new Brooklyn borough president in 2002, he took down the portrait of George Washington that had hung in the president’s office for many years. He said he would hang a picture of a black or a woman because Washington was an “old white man.” [...] In 2000, John Sharp, a former Texas comptroller and senator told the state Democratic Hispanic Caucus that whites must step aside and let Hispanics govern, “and if that means that some of us gringos are going to have to give up some life-long dreams, then we’ve got to do that.” When Robert Dornan of California was still in Congress, he welcomed the changing demographics of his Orange County district. “I want to see America stay a nation of immigrants,” he said. “And if we lose our Northern European stock—your coloring and mine, blue eyes and fair hair—tough!” Frank Rich, columnist for the New York Times, appears happy to become a minority. He wrote this about Sonya Sotomayor’s Senate confirmation hearings: “[T]his particular wise Latina, with the richness of her experiences, would far more often than not reach a better [judicial] conclusion than the individual white males she faced in that Senate hearing room. Even those viewers who watched the Sotomayor show for only a few minutes could see that her America is our future and theirs is the rapidly receding past.” It is impossible to imagine people of any other race speaking of themselves this way.

Since we have known for a long time that savages have excellent teeth and that civilized men have terrible teeth, it seems to me that we have been extraordinarily stupid in concentrating all of our attention upon the task of finding out why all our teeth are so poor, without ever bothering to learn why the savage’s teeth are good,” wrote Earnest Hooton, a Harvard anthropologist who supported Dr. Price’s work.

Another basher of free markets, Elizabeth Warren, accumulated a net worth estimated by Forbes to be $12 million through a long career of bashing free markets and passing herself off as a Native American. The latter fraud—Warren is in fact 1/1,024 Native American, which is to say, she is not Native American—made her eligible for affirmative action hiring and promotion at elite universities such as Harvard. She was hired at an inflated salary as Harvard Law’s first “woman of color.

The president and his staff have successfully hidden or kept unavailable his significant school and university records in a manner that is unprecedented in modern times. His and his family’s passport and similar records are unavailable…The vast bulk of Dunham-Obama family records from a variety of institutional archives are reported as lost or sealed… In general, however, declassified CIA records and other authoritative sources illustrate a long-standing pattern of Cold War recruitment of personnel from precisely the schools Obama and his family favored: the East-West Center at the University of Hawaii, Occidental College, Columbia University, and Harvard Law School…Was [Elliott] Haynes… [correct] in describing Barack Obama’s future employer [Business International Corp.] as a CIA front? Probably.

...she did not need a man to feel complete, but she could still long to be loved. It was a fragile stance that put independence at odds with itself.

There’s a growing body of evidence that the companies that are most successful at maximizing shareholder value over time are those that aim toward goals other than maximizing shareholder value, Justin Fox and Jay Lorsch wrote in the July–August 2012 issue of the Harvard Business Review. Employees and customers often know more about and have more of a long-term commitment to a company than shareholders do.

n the 20th century, the Harvard psychologist B.F. Skinner performed a famous set of experiments in which he tested different methods of introducing new behaviours in rats. These experiments brought to light how “the powers that be” can condition humans to love their servitude. In one set of experiments, Skinner attempted to cultivate new behaviours via positive reinforcement; he provided the rat with food anytime it performed the desirable behavior. In another set of experiments, he attempted to weaken or eliminate certain behaviours via punishment; he triggered a painful stimulus when the rat performed the behavior Skinner wished to eliminate. Skinner discovered that punishment temporarily put an end to undesirable behaviours, but it did not remove the animal’s motivation to engage in such behaviors in the future. “Punished behavior”, writes Skinner, “is likely to reappear after the punitive consequences are withdrawn.” (B.F. Skinner, About Behaviorism) Behaviors that were conditioned via positive reinforcement, on the other hand, were more enduring and led to long-term changes in the animal’s behavioural patterns.

Susan Cain, Harvard Law School graduate and author of the culture-shifting bestseller Quiet: The Power of Introverts in a World That Can’t Stop Talking, explains, “By their nature, introverts tend to get passionate about one, two or three things in their life . . . [a]nd in the service of their passion for an idea they will go out and build alliances and networks and acquire expertise and do whatever it takes to make it happen.” One need not be loud or gregarious to be passionate and effective. In fact, a bit of quiet seems to go a long way toward being present.18 They

If we don't save the public schools, we're not going to save very much else." I use this line all the time. It's the thesis of my new book Saving K-12. The professors up at Harvard have been dumbing down our school system for a long time. It's like a society that has adopted a very unhealthy diet. Maybe you don't see the effects the first five or 10 years. At some point, however, everybody starts to look pale and weak. That's what's happening to us academically. What's the best way to fight back? Read Saving K-12 to understand the gimmicks that roam freely throughout our classrooms. When you understand them, you can defeat them.

When a nation which has long groaned under the intolerable yoke of a tyrant rises at last and throws off its chains, do you call that weakness? The man who, to rescue his house from the flames, finds his physical strength redoubled, so that he lifts burdens with ease which in the absence of excitement he could scarcely move; he who under the rage of an insult attacks and puts to flight half a score of his enemies,—are such persons to be called weak? My good friend, if resistance be strength, how can the highest degree of resistance be a weakness?

Tai Chi is viewed best as a diverse set of living and evolving practices—practices that have been informed by the insights of a long lineage of devoted practitioners, molded and adapted over time to ever- (and still-) changing cultural needs and social landscapes.

New York Times article from March 8, 1953, titled “Looking Back Two Billion Years.” “Obviously,” Edmond said, “this experiment raised some eyebrows. The implications could have been earth-shattering, especially for the religious world. If life magically appeared inside this test tube, we would know conclusively that the laws of chemistry alone are indeed enough to create life. We would no longer require a supernatural being to reach down from heaven and bestow upon us the spark of Creation. We would understand that life simply happens…as an inevitable by-product of the laws of nature. More importantly, we would have to conclude that because life spontaneously appeared here on earth, it almost certainly did the same thing elsewhere in the cosmos, meaning: man is not unique; man is not at the center of God’s universe; and man is not alone in the universe.” Edmond exhaled. “However, as many of you may know, the Miller-Urey experiment failed. It produced a few amino acids, but nothing even closely resembling life. The chemists tried repeatedly, using different combinations of ingredients, different heat patterns, but nothing worked. It seemed that life—as the faithful had long believed—required divine intervention. Miller and Urey eventually abandoned their experiments. The religious community breathed a sigh of relief, and the scientific community went back to the drawing board.” He paused, an amused glimmer in his eyes. “That is, until 2007…when there was an unexpected development.” Edmond now told the tale of how the forgotten Miller-Urey testing vials had been rediscovered in a closet at the University of California in San Diego after Miller’s death. Miller’s students had reanalyzed the samples using far more sensitive contemporary techniques—including liquid chromatography and mass spectrometry—and the results had been startling. Apparently, the original Miller-Urey experiment had produced many more amino acids and complex compounds than Miller had been able to measure at the time. The new analysis of the vials even identified several important nucleobases—the building blocks of RNA, and perhaps eventually…DNA. “It was an astounding science story,” Edmond concluded, “relegitimizing the notion that perhaps life does simply happen…without divine intervention. It seemed the Miller-Urey experiment had indeed been working, but just needed more time to gestate. Let’s remember one key point: life evolved over billions of years, and these test tubes had been sitting in a closet for just over fifty. If the timeline of this experiment were measured in miles, it was as if our perspective were limited to only the very first inch…” He let that thought hang in the air. “Needless to say,” Edmond went on, “there was a sudden resurgence in interest surrounding the idea of creating life in a lab.” I remember that, Langdon thought. The Harvard biology faculty had thrown

Harvard professor Dr. Jack Shonkoff has long studied this area of research at the Center on the Developing Child at Harvard’s Chan School of Public Health.14 He has defined three possible ways we can respond to stress: positive, tolerable, and toxic. As described below, these terms refer to the stress response system’s effects on the body, not to the stressful event or experience itself: A positive stress response is our built-in biopsychosocial skills that enable us to deal with daily stressors. Indeed, this positive stress response is akin to how we’ve been characterizing good anxiety—a brief increase in heart rate and mild elevations in hormone levels. A tolerable stress response is marked by an activation of the body’s inner alarm system provoked by a truly frightening or dangerous encounter, the death of a loved one, or a big romantic breakup or divorce. During such intense stress, the brain-body can offset the impact through conscious self-care, such as turning to a support system. The key here is that the person’s resilience factor is already stable enough to enable the recovery. If, for instance, someone is faced with a life crisis and they don’t have a strong resilience factor, then they will be less able to recover and bounce back. A toxic stress response occurs when a child or adult undergoes ongoing or prolonged adversity—such as poverty, abject neglect, physical or emotional abuse, chronic neglect, exposure to violence—without sufficient support in place. This kind of prolonged activation of the stress response systems can not only disrupt the development of brain architecture and other organ systems of the child but also lingers well into adulthood, robbing people of their ability to manage any kind of stress.

Hale may be known to posterity as a man of one story, and that story “The Man Without a Country.” This powerful and pathetic narrative was produced while the country was in the throes of the Civil War, and it embodied as no other literary production did the sentiment of loyalty to the Union. It was a stroke of genius to attempt this, not by the picture of heroic achievement in the battle field, but by the long-drawn-out chronicle of the life of a man to whom existence is an aching void because of the absolute severance of all national ties. The effect is intensified by the matter-of-fact tone of the narrative. So successful is the realistic method that it is difficult to believe it is not a historical incident that is described; and the restraint with which the slow agony of Nolan is pictured increases the power with which the lesson of patriotism is brought home. Nor is it merely American patriotism that is inculcated; for the impression of truth to human nature that is conveyed is such that it bears its message to the men of all nations.

Harvard historian Crane Brinton (The Anatomy of Revolution) pointed out that revolutionary sentiments generally develop in periods of long-term economic progress, not abject deprivation. When business produces a sharp increase in living standards, the ‘revolution of rising expectations’ leaves workers and farmers impatient for more rapid advancement.

Moneypenny was the brainy female character. Yet another example of how every girl had to be one or the other: smart or pretty. I had long resigned myself to category one, and as long as it got me to Harvard, I was happy. Except, it hadn’t gotten me to Harvard. Clearly, it was time to switch to category two.

5 – Living Fully Maxim 17 - Strive hard to avoid envy – see your friend’s success as your gain Maxim 18 - Do your best to banish regret Maxim 19 - Make pleasure-enhancing decisions long in advance, to increase the utility of anticipation Brief but important maxims for a satisfying life

Three important concepts to understand policy: Long division (how much bang for the buck) helps you decide among competing policy options. Elasticities (the change in one quantity associated with a change in another quantity) allow you to think at the margin, which is crucial for making good decisions. Look at subgroups within a population to better understand the group’s overall patterns. Three ideas for living more fully: Try not to be envious. Do your best to eliminate the detrimental feeling of regret, which lowers your pleasure and leads you to poor decisions. Remember that you can increase the enjoyment you get out of a pleasant experience by anticipating it and recalling it often.

Maxim 19 Make pleasure-enhancing decisions long in advance, to increase the utility of anticipation

Maxim 13 Long division is the most important tool for policy analysis