Identification Work Quotes

The most common ego identifications have to do with possessions, the work you do, social status and recognition, knowledge and education, physical appearance, special abilities, relationships, person and family history, belief systems, and often nationalistic, racial, religious, and other collective identifications. None of these is you.

We each are artists of the self, creating a collage -- a new and original work of art -- out of scraps and fragments of identifications. The people with whom we identify are, positively or negatively, always important to us. Our feelings toward them are, in some way, always intense.

When one isn’t dominated by feelings of separateness from what he’s working on, then one can be said to “care” about what he’s doing. That is what caring really is, a feeling of identification with what one’s doing.

Unfortunately, identifying Ramses II as the pharaoh of the Exodus, which is the identification most frequently found in both scholarly and popular books, does not work if one also wishes to follow the chronology presented in the Bible.

The most common ego identifications have to do with possessions, the work you do, social status and recognition, knowledge and education, physical appearance, special abilities, relationships, personal and family history, belief systems, and often also political, nationalistic, racial, religious, and other collective identifications. None of these is you.

Each of us has our own unique karmic predicament, our own unique work to do. The predicament is that there is nowhere to stand, because our identification with the person who has the karma is changing too. As you develop the witness and identify more with your spiritual heart, karma just is.

This is not a problem peculiar to Oklahoma, far from it. Wrongful convictions occur every month in every state in this country, and the reasons are all varied and all the same—bad police work, junk science, faulty eyewitness identifications, bad defense lawyers, lazy prosecutors, arrogant prosecutors.

What it mainly revealed was that one of the most insidious of the “hidden injuries of class” in North American society was the denial of the right to do good, to be noble, to pursue any form of value other than money – or, at least, to do it and to gain any financial security or rewards for having done. The passionate hatred of the “liberal elite” among right-wing populists came down, in practice, to the utterly justified resentment towards a class that had sequestered, for its own children, every opportunity to pursue love, truth, beauty, honor, decency, and to be afforded the means to exist while doing so. The endless identification with soldiers (“support our troops!) – that is, with individuals who have, over the years, been reduced to little more than high tech mercenaries enforcing of a global regime of financial capital – lay in the fact that these are almost the only individuals of working class origin in the US who have figured out a way to get paid for pursuing some kind of higher ideal, or at least being able to imagine that’s what they’re doing. Obviously most would prefer to pursue higher ideals in way that did not involve the risk of having their legs blown off. The sense of rage, in fact, stems above all from the knowledge that all such jobs are taken by children of the rich.

The artist's transcendence is achieved through success at diagnosing and naming the maladies of the age. Artists tell a different sort of truth than scientists do. The truth of the scientist is a generalizing truth, while the artist or writer's is a particular truth. It is the truth about particular persons in particular situations. The poet or the novelist reveals truths about human lives by embodying these truths in concrete characters, in specific situations. Readers recognize their own reality in the work. We find ourselves saying, as we read, 'Yes! This is how it is for me.' Both those who enjoy the work of artists and the artists themselves achieve transcendence through this identification of the particular truths about selves in the world.

the conventional sociology of literature or culture, which modestly limits itself to the identification of class motifs or values in a given text, and feels that its work is done when it shows how a given artifact “reflects” its social background, is utterly unacceptable.

It is the Spirit of God that actively sustains every form and force in the universe; yet He is transcendental and aloof in the blissful uncreated void beyond the worlds of vibratory phenomena,” Master explained. “Saints who realize their divinity even while in the flesh know a similar twofold existence. Conscientiously engaging in earthly work, they yet remain immersed in an inward beatitude. The Lord has created all men from the limitless joy of His being. Though they are painfully cramped by the body, God nevertheless expects that souls made in His image shall ultimately rise above all sense identifications and reunite with Him.

But sometimes, very occasionally, songs and books and films and pictures express who you are perfectly. And they don’t do this in words or images, necessarily; the connection is a lot less direct and more complicated than that. When I was first beginning to write seriously, I read Anne Tyler’s Dinner at the Homesick Restaurant, and suddenly knew what I was, and what I wanted to be, for better or worse. It’s a process something like falling in love. You don’t necessarily choose the best person, or the wisest, or the most beautiful; there’s something else going on. There was a part of me that would rather have fallen for Updike or Kerouac, or DeLillo – for someone masculine, or at least, maybe somebody a little more opaque, and certainly someone who uses more swearwords- and, though I have admired those writers, at various stages in my life, admiration is a very different thing from the kind of transference I’m talking about. I’m talking about understanding – or at least feeling like I understand- every artistic decision, every impulse, the soul of both the work and its creator. “This is me,” I wanted to say when I read Tyler’s rich, sad, lovely novel. “I’m not a character, I’m nothing like the author, I haven’t had the experiences she writes about. But even so, this is what I feel like, inside. This is what I would sound like, if I ever I were to find a voice.” And I did find a voice, eventually, and it was mine, not hers; but nevertheless, so powerful was the process of identification that I still don’t feel as though I’ve expressed myself as well, as completely, as Tyler did on my behalf.

The most common ego identifications have to do with possessions, the work you do, social status and recognition, knowledge and education, physical appearance, special abilities, relationships, personal and family history, belief systems, and often political, nationalistic, racial, religious, and other collective identifications. None of

All over America, infuriating white people would address black men with the words “Hey, boy.” And it grated. It really grated. That’s why, in the 1940s, black Americans started taking the fight the other way and greeting each other with the words “Hey, man.” The vocative was not inserted for the purposes of sexual identification; it was a reaction against all those years of being called boy. It worked. White people were so confused by “Hey, man” that the sixties happened and everybody, of whatever race, started calling each other man, until the original significance was lost. This is an example of Progress. Now,

No cop on earth would call his badge a government identification document. Cops don’t work for the government. Not in their minds. They work for their department. For each other. For the whole worldwide brotherhood. For the city, just maybe, at the very best. But not the government. They hate the government. The government is their worst enemy, at every level. National, county, local, no one understands cops and everyone makes their lives more and more miserable with an endless stream of bullshit. A cop wouldn’t use the word.

But the biggest clue seemed to be their expressions. They were hard to explain. Good-natured, friendly, easygoing...and uninvolved. They were like spectators. You had the feeling they had just wandered in there themselves and somebody had handed them a wrench. There was no identification with the job. No saying, "I am a mechanic." At 5 P.M. or whenever their eight hours were in, you knew they would cut it off and not have another thought about their work. They were already trying not to have any thoughts about their work on the job.

Even more essential, however, is the identification of the individuals in the masses with the "führer." The more helpless the "mass-individual" has become, owing to his upbringing, the more pronounced is his identification with the führer, and the more the childish need for protection is disguised in the form of a feeling at one with the führer. This inclination to identify is the psychological basis of national narcissism, i.e., of the self-confidence that individual man derives from the "greatness of the nation." The reactionary lower middle-class man perceives himself in the führer, in the authoritarian state. On the basis of this identification he feels himself to be a defender of the "national heritage," of the "nation," which does not prevent him, likewise on the basis of this identification, from simultaneously despising "the masses" and confronting them as an individual. The wretchedness of his material and sexual situation is so overshadowed by the exalting idea of belonging to a master race and having a brilliant führer that, as time goes on, he ceases to realize how completely he has sunk to a position of insignificant, blind allegiance. The worker who is conscious of his skills—he, in short, who has rid himself of his submissive structure, who identifies with his work and not with the führer, with the international working masses and not with the national homeland—represents the opposite of this. He feels himself to be a leader, not on the basis of his identification with the führer, but on the basis of his consciousness of performing work that is vitally necessary for society's existence.

What all of this suggests is that we need a more complex understanding of identities. If we identify on the basis of race, class, sexuality, or gender alone we cannot make sense of the ways these identifications combine and change over time. The used-to-be-working class now professional woman, the woman of mixed racial parentage who appears white, the divorced mother who is now a lesbian, the former lesbian who is now straight, or the former lesbian who is now a man. Identities are always in motion; they are mobile (Ferguson, 1993). This is particularly the case for those who have been placed in identity categories that do not quite seem to fit; it is also true of many more of us, in varied ways. Just ask our current President, whose own origin story, of which he has spoken and written eloquently, is exceedingly complex. We need, I believe, a conception of identities that embraces this complexity, that takes into account temporality and also specificity.

As I reach the end of the book my hope is that it will help popularise bird sound identification. During one of the long sessions of working together, Magnus asked to define what I meant by popularise. „I would like to be able to talk to someone other than you about it, Magnus”.

At the heart of God is the desire to give and to forgive. Because of this, he set into motion the entire redemptive process that culminated in the cross and was confirmed in the resurrection. The usual notion of what Jesus did on the cross was something like this: people were so bad and so mean and God was so angry with them that he could not forgive them unless somebody big enough took the rap for the whole lot of them. Nothing could be further from the truth. Love, not anger, brought Jesus to the cross. Golgotha came as a result of God’s great desire to forgive, not his reluctance. Jesus knew that by his vicarious suffering he could actually absorb all the evil of humanity and so heal it, forgive it, redeem it. This is why Jesus refused the customary painkiller when it was offered him. He wanted to be completely alert for this greatest work of redemption. In a deep and mysterious way he was preparing to take on the collective sin of the human race. Since Jesus lives in the eternal now, this work was not just for those around him, but he took in all the violence, all the fear, all the sin of all the past, all the present, and all the future. This was his highest and most holy work, the work that makes confession and the forgiveness of sins possible…Some seem to think that when Jesus shouted “My God, my God, why hast thou forsaken me?” it was a moment of weakness (Mark 15:34). Not at all. This was his moment of greatest triumph. Jesus, who had walked in constant communion with the Father, now became so totally identified with humankind that he was the actual embodiment of sin. As Paul writes, “he made him to be sin who knew no sin (2 Cor. 5:21). Jesus succeeded in taking into himself all of the dark powers of this present evil age and defeated every one of them by the light of his presence. He accomplished such a total identification with the sin of the race that he experienced the abandonment of God. Only in that way could he redeem sin. It was indeed his moment of greatest triumph. Having accomplished this greatest of all his works, Jesus then took refreshment. “It is finished,” he announced. That is, this great work of redemption was completed. He could feel the last dregs of the misery of humankind flow through him and into the care of the Father. The last twinges of evil, hostility, anger, and fear drained out of him, and he was able to turn again into the light of God’s presence. “It is finished.” The task is complete. Soon after, he was free to give up his spirit to the father. …Without the cross the Discipline of confession would be only psychologically therapeutic. But it is so much more. It involves and objective change in our relationship with God and a subjective change in us. It is a means of healing and transforming the inner spirit.

Other and more powerful forms of association have existed, but the major moral and psychological influences on the individual’s life have emanated from the family and local community and the church. Within such groups have been engendered the primary types of identification: affection, friendship, prestige, recognition. And within them also have been engendered or intensified the principal incentives of work, love, prayer, and devotion to freedom and order.

For within the very structure of family life, in families that do or did embrace the male religions, are the almost invisibly accepted social customs and life patterns that reflect the one-time strict adherence to the biblical scriptures. Attitudes towards double-standard premarital virginity, double-standard marital fidelity, the sexual autonomy of women, illegitimacy, abortion, contraception, rape, childbirth, the importance of marriage and children to women, the responsibilities and role of women in marriage, women as sex objects, the sexual identification of passivity and aggressiveness, the roles of women and men in work or social situations, women who express their ideas, female leadership, the intellectual activities of women, the economic activities and needs of women and the automatic assumption of the male as breadwinner and protector have all become so deeply ingrained that feelings and values concerning these subjects are often regarded, by both women and men, as natural tendencies or even human instinct.

The anima in her negative aspect—that is, when she remains unconscious and hidden—exerts a possessive influence on the subject. The chief symptoms of this possession are blind moods and compulsive entanglements on one side, and on the other cold, unrelated absorption in principles and abstract ideas. The negative aspect of the anima indicates therefore a special form of psychological maladjustment. This is either compensated from the conscious side or else it compensates a consciousness already marked by a contrary (and equally incorrect) attitude. For the negative aspect of the conscious dominant is far from being a “God-given” idea; it is the most egoistic intention of all, which seeks to play an important role and, by wearing some kind of mask, to appear as something favourable (identification with the persona!). The anima corresponding to this attitude is an intriguer who continually aids and abets the ego in its role, while digging in the background the very pits into which the infatuated ego is destined to fall.

What happens when conspiracy theories become the coin of politics, and mainstream media and educational institutions are discredited, is that citizens no longer have a common reality that can serve as background for democratic deliberation. In such a situation, citizens have no choice but to look for markers to follow other than truth or reliability. What happens in such cases, as we see across the world, is that citizens look to politics for tribal identifications, for addressing personal grievances, and for entertainment. When news becomes sports, the strongman achieves a certain measure of popularity. Fascist politics transforms the news from a conduit of information and reasoned debate into a spectacle with the strongman as the star.

Accordingly, identification, or the formation of composite figures, serves different purposes: first, to represent a feature both persons have in common; secondly, to represent a displaced common feature; but thirdly, to find expression for a common feature that is merely wished for. Since wishing it to be the case that two people have something in common is often the same as exchanging them, this relation too is expressed in the dream by identification. In the dream of Irma's injection, I wish to exchange this patient for another, that is, I wish that the other were my patient, as Irma is; the dream takes account of the wish in showing me a figure who is called Irma, but who is examined in a posture in which I have only had occasion to see the other.

Rejection should be seen as a sign of redirection, not a label for self-identification. We must accept accountability for our actions, focusing on behavior rather than questioning intrinsic worth.

The real work was the identification of those aspects of yourself that led to what he called “the negative emotions”—anger, envy, bitterness, greed, cynicism, hatred and the like—things that poured hurt into an already overfull world.

Since the ego is a derived sense of self, it needs to identify with external things. It needs to be both defended and fed constantly. The most common ego identifications have to do with possessions, the work you do, social status and recognition, knowledge and education, physical appearance, special abilities, relationships, personal and family history, belief systems, and often also political, nationalistic, racial, religious, and other collective identifications. None of these is you. Do you find this frightening? Or is it a relief to know this? All of these things you will have to relinquish sooner or later. Perhaps you find it as yet hard to believe, and I am certainly not asking you to believe that your identity cannot be found in any of those things. You will know the truth of it for yourself. You will know it at the latest when you feel death approaching. Death is a stripping away of all that is not you. The secret of life is to “die before you die” — and find that there is no death.

The spiritual life depends on self-recollection and detachment from the rush of life; it depends on facing frankly the thought of death; it is signalized, especially, by the identification of self with others, even of the guiltless with the guilty. Spirituality is sometimes spoken of as if it were a kind of moral luxury, a work of supererogation, a token of fastidiousness and over-refinement. It is nothing of the sort. Spirituality is simply morality carried to its farthest bounds; it is not an airy bauble of the fancy, it is of "the tough fibre of the human heart.

All work is an act of creating and comes from the same source: from an inviolate capacity to see through one’s own eyes—which means: the capacity to perform a rational identification -which means: the capacity to see, to connect and to make what had not been seen, connected and made before.

Moved by the need for control, for an unchallenged top tier, the power elite in American history has thrived by placating the vulnerable and creating for them a false sense of identification----denying real class differences whenever possible. The relative few who escape their lower class roots are held up as models, as though everyone at the bottom has the same chance of succeeding through cleverness and hard work, scrimping and saving. Personal connections, favoritism, and trading on class-based knowledge still grease the wheels that power social mobility in today's business and professional worlds.

In the following year my father took us on a rare excursion to the Museum of Art in Philadelphia. My parents worked very hard, and taking four children on a bus to Philadelphia was exhausting and expensive. It was the only such outing we made as a family, marking the first time I came face-to-face with art. I felt a sense of physical identification with the long, languorous Modiglianis; was moved by the elegantly still subjects of Sargent and Thomas Eakins; dazzled by the light that emanated from the Impressionists. But it was the work in a hall devoted to Picasso, from his harlequins to Cubism, that pierced me the most. His brutal confidence took my breath away. My

In all likelihood, masks would attain fantastic popularity, my factory would grow larger and larger, and even working full time it would be unable to meet the demand. Some people would suddenly vanish. Others would be broken up into two or three people. Personal identification would be pointless, police photographs ineffective, and pictures of prospective marriage partners torn up and thrown away. Strangers would be confused with acquaintances, and the very idea of an alibi would collapse. Unable to suspect others, unable to believe in others, one would have to live in a suspended state, a state of bankrupt human relations, as if one were looking into a mirror that reflects nothing.

(P170) In his passion to malign moneymaking, Keynes even resorted to calling on psychoanalysis for support. Fascinated like most of the Bloomsbury circle by the work of Sigmund Freud, Keynes valued it above all for the “intuitions” which paralleled his own, especially on the significance of the love of money . In his Treatise on Money, Keynes refers to a passage in a 1908 paper by Freud, in which he writes of the “connections which exist between the complexes of interest in money and of defaecation” and the unconscious “identification of gold with faeces.” This psychoanalytical “finding”— by the man Vladimir Nabokov correctly identified as the Viennese Fraud— permitted Keynes to assert that love of money was condemned not only by religion but by “science” as well.

The group of artists and scientists that had so far done least was the one that had attracted the greatest interest—and the greatest alarm. This was the team working on “total identification.” The history of the cinema gave the clue to their actions. First sound, then color, then stereoscopy, then Cinerama, had made the old “moving pictures” more and more like reality itself. Where was the end of the story? Surely, the final stage would be reached when the audience forgot it was an audience, and became part of the action. To achieve this would involve stimulation of all the senses, and perhaps hypnosis as well, but many believed it to be practical. When the goal was attained, there would be an enormous enrichment of human experience. A man could become—for a while, at least—any other person, and could take part in any conceivable adventure, real or imaginary. He could even be a plant or an animal, if it proved possible to capture and record the sense impressions of other living creatures. And when the “program” was over, he would have acquired a memory as vivid as any experience in his actual life—indeed, indistinguishable from reality itself. The prospect was dazzling. Many also found it terrifying, and hoped that the enterprise would fail. But they knew in their hearts that once science had declared a thing possible, there was no escape from its eventual realization…. This, then, was New Athens and some of its dreams. It hoped to become what the old Athens might have been had it possessed machines instead of slaves, science instead of superstition. But it was much too early yet to tell if the experiment would succeed.

The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life. GALATIANS 6:8 JUNE 8 God gives us life, and this life continually re-creates itself if we stay in harmony with Him. For He not only creates, He re-creates. But if you abandon Him, if you cut Him off, if you stop the practice of devotion, if you cease the cultivation of your spiritual understanding, then disabilities creep in and you begin to deteriorate. The next question is: How can we recover our identification with God so that we become vital and well? Important in this are the thought patterns we constantly employ, the attitudes by which we live, the pictures of ourselves that we form in our consciousness. There is a great life force that should work for health in us through God, and we must release it.

As Gloria Steinem observed, “Whoever has power takes over the noun—and the norm—while the less powerful get an adjective.”1 Since no one wants to be perceived as less powerful, a lot of women reject the gender identification and insist, “I don’t see myself as a woman; I see myself as a novelist/​athlete/​professional/​fill-in-the-blank.” They are right to do so. No one wants her achievements modified. We all just want to be the noun. Yet

Identification with one particular function at once produces a tension of opposites. The more compulsive the one-sidedness, and the more untamed the libido which streams off to one side, the more daemonic it becomes. When a man is carried away by his uncontrolled, undomesticated libido, he speaks of daemonic possession or of magical influences. In this sense manas and vac are indeed mighty demons, since they work mightily upon men. All things that produced powerful effects were once regarded as gods or demons. Thus, among the Gnostics, the mind was personified as the serpent-like Nous, and speech as Logos. Vac bears the same relation to Prajapati as Logos to God. The sort of demons that introversion and extraversion may become is a daily experience for us psychotherapists. We see in our patients and can feel in ourselves with what irresistible force the libido streams inwards or outwards, with what unshakable tenacity an introverted or extraverted attitude can take root. The description of manas and vac as “mighty monsters of Brahman” is in complete accord with the psychological fact that at the instant of its appearance the libido divides into two streams, which as a rule alternate periodically but at times may appear simultaneously in the form of a conflict, as an outward stream opposing an inward stream. The daemonic quality of the two movements lies in their ungovernable nature and overwhelming power. This quality, however, makes itself felt only when the instinct of the primitive is already so stunted as to prevent a natural and purposive counter-movement to one-sidedness, and culture not sufficiently advanced for man to tame his libido to the point where he can follow its introverting or extraverting movement of his own free will and intention.

Identification with the one differentiated function means that one is in a collective state—not, of course, identical with the collective, as is the primitive, but collectively adapted so far as “the judgment of all minds is pronounced by our own” and our thought and speech exactly conform to the general expectations of those whose thinking is differentiated and adapted to the same degree. Furthermore, “the choice of all hearts is represented by our deed” so far as we think and do as all desire it to be thought and done. And in fact everyone thinks and believes that it is the best and most desirable thing when there is the maximum of identity with the one differentiated function, for that brings the most obvious social advantages, but at the same time the greatest disadvantages to those lesser developed sides of our human nature, which sometimes constitute a large part of our individuality.

Attachment Is Escape Just try to be aware of your conditioning. You can only know it indirectly, in relation to something else. You cannot be aware of your conditioning as an abstraction, for then it is merely verbal, without much significance. We are only aware of conflict. Conflict exists when there is no integration between challenge and response. This conflict is the result of our conditioning. Conditioning is attachment: attachment to work, to tradition, to property, to people, to ideas, and so on. If there were no attachment, would there be conditioning? Of course not. So why are we attached? I am attached to my country because through identification with it I become somebody. I identify myself with my work, and the work becomes important. I am my family, my property; I am attached to them. The object of attachment offers me the means of escape from my own emptiness. Attachment is escape, and it is escape that strengthens conditioning

There’s more deceit and dishonesty. In 1950, I was fourteen years old and applied for a work permit for an after-school job. One of the requirements was to obtain a Social Security card. In bold letters on my Social Security card, which I still possess, are the words “For Social Security Purposes—Not For Identification.” That’s because earlier Americans feared that their Social Security number would become an identity number. According to the Social Security Administration website, “this legend was removed as part of the design changes for the 18th version of the card, issued beginning in 1972.” That statement assumes we’re idiots. We’re asked to believe that the sole purpose of the removal was for design purposes. Apparently, the fact that our Social Security number had become a major identification tool, to be used in every aspect of our lives, had nothing to do with the SSA’s getting rid of the legend saying “For Social Security Purposes—Not For Identification.” I

Woman-identification is a source of energy, a potential springhead of female power, violently curtailed and wasted under the institution of heterosexuality. The denial of reality and visibility to women’s passion for women, women’s choice of women as allies, life companions, and community; the forcing of such relationships into dissimulation and their disintegration under intense pressure, have meant an incalculable loss to the power of all women to change the social relations of the sexes to liberate ourselves and each other. The lie of compulsory female heterosexuality today admits not just feminist scholarship, but every profession, every reference work, every curriculum, every organizing attempt, every relationship or conversation over which it hovers. It creates, specifically, a profound falseness, hypocrisy, and hysteria in the heterosexual dialogue, for every heterosexual relationship is lived in the queasy strobe-light of that lie. However we choose to identify ourselves, however we find ourselves labeled, it flickers across and distorts our lives.

The aim of the research is to determine what groups can be drawn up as a result of regular association of place-names. A further step is to consider whether such groups have a geographical significance. This was accepted by Palmer as a reasonable hypothesis; Wilson argued the case for it by considering possible ways in which information to be recorded on the tablets was received by the scribes. Underlying this work is the assumption that groupings may have a geographical basis, but it has still to be shown that this is a reasonable assumption.

Stories work on multiple evolved systems in the brain and a skilled storyteller activates these networks like the conductor of an orchestra, a little trill of moral outrage here, a fanfare of status play over there, a tintinnabulation of tribal identification, a rumble of threatening antagonism, a tantara of wit, a parp of sexual allure, a crescendo of unfair trouble, a warping and wefting hum as the dramatic question is posed and reposed in new and interesting ways – all instruments by which masses of brains can be captivated and manipulated.

A rumble is a discussion, conversation, or meeting defined by a commitment to lean into vulnerability, to stay curious and generous, to stick with the messy middle of problem identification and solving, to take a break and circle back when necessary, to be fearless in owning our parts, and, as psychologist Harriet Lerner teaches, to listen with the same passion with which we want to be heard. More than anything else, when someone says, “Let’s rumble,” it cues me to show up with an open heart and mind so we can serve the work and each other, not our egos.

But to demand that a work be “relatable” expresses a different expectation: that the work itself be somehow accommodating to, or reflective of, the experience of the reader or viewer. The reader or viewer remains passive in the face of the book or movie or play: she expects the work to be done for her. If the concept of identification suggested that an individual experiences a work as a mirror in which he might recognize himself, the notion of relatability implies that the work in question serves like a selfie: a flattering confirmation of an individual’s solipsism.

Identification then becomes a process of imaginative wish fulfillment which can be, and is, criticized from at least two points of view. The moralists criticize it on the grounds that it is mere escapism, and in encouraging people to imagine a better existence for themselves discourages them from working to achieve it in reality. At the other end of the spectrum, the ideologists argue that identification is the process whereby the values of the dominant ideology are naturalized into the desires, almost the instincts, of the individual, and are thus endlessly reproduced and perpetuated.

On October 1941 a separate labour code for Jews allowed employers, for instance, to work fourteen-year-old Jewish boys for unlimited hours. Jews were deprived of protective clothing, welders of goggles and gloves. From September 1941 all Jews aged six or over had to wear a Star of David, black with a yellow background, as large as the palm of the hand, with the word Jude in the middle. This was an identification system which made it much easier to detect Jews breaking the countless regulations, turned the entire German nation into a police force and participants in the persecution, and demoralized the Jews themselves.

We have invented the distinction between justice and charity. It is easy to understand why. Our notion of justice excuses those who possess [wealth] from giving. If they give all the same, they believe they can be content in themselves. They believe they have done a good work. As for those who receive, whether they are excused from all gratitude or compelled to offer lowly thanks depends on how they understand this notion. Only the absolute identification of justice and love renders possible both compassion and gratitude on one hand, and on the other, respect for the dignity of affliction in the afflicted, for themselves and for others.

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

As long as the egoic mind is running your life, you cannot truly be at ease; you cannot be at peace or fulfilled except for brief intervals when you obtained what you wanted, when a craving has just been fulfilled. Since the ego is a derived sense of self, it needs to identify with external things. It needs to be both defended and fed constantly. The most common ego identifications have to do with possessions, the work you do, social status and recognition, knowledge and edu-cation, physical appearance, special abilities, relationships, personal and family history, belief systems, and often also political, nationalis-tic, racial, religious, and other collective identifications. None of these is you.

The eyelashes droop a little in the dark, ageless, vulnerable faces. The drum is a heart beating with insistent thuds. And the spirits of the men go out on the ether, vibrating in waves from the hot, dark, intentional blood, seeking the creative presence that hovers for ever in the ether, seeking the identification, following on down the mysterious rhythms of the creative pulse, on and on into the germinating quick of the maize that lies under the ground, there, with the throbbing, pulsing, clapping rhythm that comes from the dark, creative blood in man, to stimulate the tremulous, pulsating protoplasm in the seed-germ, till it throws forth its rhythms of creative energy into rising blades of leaf and stem.

In terms of "quiet" bourgeois democracy two fundamental possibilities are open to the industrial worker: identification with the bourgeoisie, which holds a higher position in the social scale, or identification with his own social class, which produces its own anti-reactionary way of life. To pursue the first possibility means to envy the reactionary man, to imitate him, and, if the opportunity arises, to assimilate his habits of life. To pursue the second of these possibilities means to reject the reactionary man's ideologies and habits of life. Due to the simultaneous influence exercised by both social and class habits, these two possibilities are equally strong. The revolutionary movement also failed to appreciate the importance of the seemingly irrelevant everyday habits, indeed, very often turned them to bad account. The lower middle-class bedroom suite, which the "rabble" buys as soon as he has the means, even if he is otherwise revolutionary minded; the consequent suppression of the wife, even if he is a Communist; the "decent" suit of clothes for Sunday; "proper" dance steps and a thousand other "banalities," have an incomparably greater reactionary influence when repeated day after day than thousands of revolutionary rallies and leaflets can ever hope to counterbalance. Narrow conservative life exercises a continuous influence, penetrates every facet of everyday life; whereas factory work and revolutionary leaflets have only a brief effect.

First, socialism — the belief that the earth belongs to labor — is my moral being. In fact, it is my religion, the values that anchor the commitments that define my life. Second, “old school” implies putting in work year after year for the good cause. In academia one runs across people who call themselves Marxists and go to lots of conferences but hardly ever march on a picket line, go to a union meeting, throw a brick or simply help wash the dishes after a benefit. What’s even worse, they deign to teach us the “real Marx” but lack the old Moor’s fundamental respect for individual working people and his readiness to become a poor outlaw on their behalf. Finally, plain “socialist” expresses identification with the broad movement and the dream rather than with a particular program or camp. I have strong, if idiosyncratic, opinions on all the traditional issues — for example, the necessity of an organization of organizers (call it Leninism, if you want) but also the evils of bureaucracy and permanent leaderships (call it anarchism if you wish) — but I try to remind myself that such positions need to be constantly reassessed and calibrated to the conjuncture. One is always negotiating the slippery dialectic between individual reason, which must be intransigently self-critical, and the fact that one needs to be part of a movement or a radical collective in order, as Sartre put it, to “be in history.” Moral dilemmas and hard choices come with the turf and they cannot be evaded with “correct lines.

In order to find and eliminate a Constraint, Goldratt proposes the “Five Focusing Steps,” a method you can use to improve the Throughput of any System: 1. Identification: examining the system to find the limiting factor. If your automotive assembly line is constantly waiting on engines in order to proceed, engines are your Constraint. 2. Exploitation: ensuring that the resources related to the Constraint aren’t wasted. If the employees responsible for making engines are also building windshields, or stop building engines during lunchtime, exploiting the Constraint would be having the engine employees spend 100 percent of their available time and energy producing engines, and having them work in shifts so breaks can be taken without slowing down production. 3. Subordination: redesigning the entire system to support the Constraint. Let’s assume you’ve done everything you can to get the most out of the engine production system, but you’re still behind. Subordination would be rearranging the factory so everything needed to build the engine is close at hand, instead of requiring certain materials to come from the other end of the factory. Other subsystems may have to move or lose resources, but that’s not a huge deal, since they’re not the Constraint. 4. Elevation: permanently increasing the capacity of the Constraint. In the case of the factory, elevation would be buying another engine-making machine and hiring more workers to operate it. Elevation is very effective, but it’s expensive—you don’t want to spend millions on more equipment if you don’t have to. That’s why Exploitation and Subordination come first: you can often alleviate a Constraint quickly, without resorting to spending more money. 5. Reevaluation: after making a change, reevaluating the system to see where the Constraint is located. Inertia is your enemy: don’t assume engines will always be the Constraint: once you make a few Changes, the limiting factor might become windshields. In that case, it doesn’t make sense to continue focusing on increasing engine production—the system won’t improve until windshields become the focus of improvement. The “Five Focusing Steps” are very similar to Iteration Velocity—the more quickly you move through this process and the more cycles you complete, the more your system’s Throughput will improve.

Especially has the State been successful in recent centuries in instilling fear of other State rulers. Since the land area of the globe has been parceled out among particular States, one of the basic doctrines of the State was to identify itself with the territory it governed. Since most men tend to love their homeland, the identification of that land and its people with the State was a means of making natural patriotism work to the State’s advantage. If “Ruritania” was being attacked by “Walldavia,” the first task of the State and its intellectuals was to convince the people of Ruritania that the attack was really upon them and not simply upon the ruling caste. In this way, a war between rulers was converted into a war between peoples, with each people coming to the defense of its rulers in the erroneous belief that the rulers were defending them.

It was not individual aggression which got out of hand, but devotion to the narrow social group with which the individual identified himself to the hostile exclusion of all other groups. It is the process we have discussed before: the integrative tendency, manifested in primitive forms of identification, serving as a vehicle for the aggressive self-assertiveness of the social holon. To put it in a different way: to man, intra-specific differences have become more vital than intra-specific affinities; and the inhibitions which in other animals prevent intra-specific killing, work only within the group. In the rat it is the smell which decides who is friend or foe. In man, there is a terrifyingly wide range of criteria, from territorial possession through ethnic, cultural, religious, ideological differences, which decide who stinks and who does not.

Once you are identified with something, your perception gets so distorted. From the day you were born, to increase your identity with your family, your parents have been campaigning that you belong to them. To increase your loyalty to your community, caste, creed and religion, other people have been campaigning. To increase your loyalty to your country, some other people are campaigning. On different levels, people are constantly campaigning to ensure that you are deeply identified with something, so that you will serve those purposes. I want you to know, a campaign can be run to make you believe just about anything. If we campaign hard enough, we can make you worship anything, hate anything, love anything, and give up your life for anything. We just have to work on your identifications. How strong your identity is, and how far you are willing to go. People get so identified because of these campaigns and everything gets distorted.

Here are some specific rumble starters and questions that we use: The story I make up…(This is by far one of the most powerful rumble tools in the free world. It’s changed every facet of my life. We’ll walk through it in the part “Learning to Rise.”) I’m curious about… Tell me more. That’s not my experience (instead of “You’re wrong about her, him, them, it, this…”). I’m wondering… Help me understand… Walk me through… We’re both dug in. Tell me about your passion around this. Tell me why this doesn’t fit/work for you. I’m working from these assumptions—what about you? What problem are we trying to solve? Sometimes we’ll be an hour into a difficult rumble when someone will bravely say, “Wait. I’m confused. What problem are we trying to solve?” Ninety percent of the time we’ll realize that we’re not on the same page because we skipped the problem identification process and set a meeting intention of finding a solution to a problem that we had yet to define.

Like addiction itself, anxiety will always find a target, but exists independently of its targets. Only when we become aware of it does it wrap itself in identifiable colours. More often we repress it, bury it under ideas, identifications, deeds, beliefs and relationships. We build above it a mound of activities and attributes that we mistake for our true selves. We then expend our energies trying to convince the world that our self-made fiction is reality. As genuine as our strengths and achievements may be, they cannot but feel hollow until we acknowledge the anxiety they cover up. Incompleteness is the baseline state of the addict. The addict believes — either with full awareness or unconsciously — that he is “not enough.” As he is, he is inadequate to face life’s demands or to present an acceptable face to the world. He is unable to tolerate his own emotions without artificial supports. He must escape the painful experience of the void within through any activity that fills his mind with even temporary purpose, be it work, gambling, shopping, eating or sexual seeking.

Perhaps the most remarkable geological observation ever made by a Muslim scientist, however, is al-Birūni's identification of the Ganges Plain in India as a sedimentary deposit. After studying extensively all aspects of India including its natural forms al-Birūni wrote in his unique work Taḥqīq mā li'l-hind (India): 'One of these plains is India, limited in the south by the above-mentioned Indian Ocean, and on three sides by lofty mountains, the waters of which flow down to it. But if you see the soil of India with your own eyes and meditate on its nature, if you consider the rounded stones found in the earth however deeply you dig, stones that are huge near the mountains and where the rivers have violent current, stones that are of smaller size at a greater distance from the mountains and where the streams flow more slowly, stones that appear pulverized in the shape of sand where the streams begin to stagnate near their mouths and near the sea — if you consider all this, you can scarcely help thinking that India was once a sea, which by degrees had been filled up the alluvium of the streams.

In accordance with this law, Schiller now devotes himself to a profound examination of the nature of the opposites at work. No matter what obstacle we come up against—provided only it be a difficult one—the discord between our own purpose and the refractory object soon becomes a discord in ourselves. For, while I am striving to subordinate the object to my will, my whole being is gradually brought into relationship with it, following the strong libido investment which, as it were, draws a portion of my being across into the object. The result of this is a partial identification of certain portions of my personality with similar qualities in the object. As soon as this identification has taken place, the conflict is transferred into my own psyche. This “introjection” of the conflict with the object creates an inner discord, making me powerless against the object and also releasing affects, which are always symptomatic of inner disharmony. The affects, however, prove that I am sensing myself and am therefore in a position—if I am not blind—to apply my attention to myself and to follow up the play of opposites in my own psyche. [138]

When I get back, I decide to listen to a talk Ram Dass once gave about what happens after death. When you die, where your consciousness is at the moment of death is a reflection of your level of evolution. If you are ready for the transformation that occurs at the moment of death, when there is a dissolving of the control mechanism and an intensification of all the energies, and you are not identified with all that so that you have equanimity through it, you can witness from a place of presence. You can witness the entire process of dying, and your consciousness doesn’t flicker. Most people, however, are attached to some way of looking at the world, and when that starts to dissolve at the moment of death, they go unconscious. They go through the process unconsciously and pick up the thread later on, because it happens too fast and requires letting go too fast. So the art is to let go before you die, so that when you die, there is no letting go required. That’s the most evolved state. They say in the literature that one who sees the way in the morning can gladly die in the evening. Die before you die, so that when you die you need not die. There is a great quote from Kabir: ‘If you don’t break your ropes while you are alive’—that is, if you don’t break the identification with your body and your personality while you’re alive—‘do you think that ghosts will do it after?’ The idea that the soul will join with the ecstatic just because the body is rotten, that is all fantasy. What is found now is found then. If you find nothing now, you’ll simply end up with an apartment in the city of death. But if you make love with the Divine now, then in the next life, you will have the face of satisfied desire. So plunge into the truth. Find out who your teacher is. Believe in the great sound. In other words, do your sadhana so that you can break the identification now. Then, at the moment of transformation, you can just go. If you have fear, you will be met and guided and protected. There will be beings that are there, who are on other planes, available to give meaning to this transformation for you. So the least conscious beings go unconscious and get reprogrammed. The next more conscious beings meet other beings who guide them and help them. The most conscious beings just let go completely at the moment of death, and they don’t go through more incarnations. The meaning of the wheel of birth and death is that as you get more and more evolved, there is less likelihood that you will keep taking rebirth. From the soul’s point of view, you take rebirth only to work your way out of the illusion of your own separateness.

In this very remarkable passage much is contained that we have already discussed. When the energy of positive thinking is supplied to feeling-sensation, which would amount to a reversal of the introverted thinking type, the qualities of undifferentiated, archaic feeling-sensation become paramount: the individual relapses into an extreme relatedness, or identity with the sensed object. This state is one of inferior extraversion, an extraversion which, as it were, detaches the individual entirely from his ego and dissolves him into archaic collective ties and identifications. He is then no longer “himself,” but sheer relatedness, identical with the object and therefore without a standpoint. The introvert instinctively feels the greatest resistance to this condition, which is no guarantee that he will not unconsciously fall into it. It should on no account be confused with the extraversion of the extraverted type, inclined as the introvert is to make this mistake and to display for this extraversion the same contempt which, at bottom, he always feels for his own.63 Schiller’s second instance, on the other hand, is the purest illustration of the introverted thinking type, who by amputating his inferior feeling-sensations condemns himself to sterility, to a state in which “humanity can reach him as little from without as from within.

Brain imaging studies suggest that a couple brain areas in particular are involved in cognitive control: the anterior cingulate cortex (ACC) and the lateral prefrontal cortex (lateral PFC). We’ll be referring to these together as the “cognitive control regions” of the brain. There is still some debate about the precise role played by each of these regions, but one plausible characterization is that the ACC is a kind of smoke detector, and the lateral PFC is the fire response team. Like a smoke detector, the ACC is in constant monitoring mode, waiting to detect a whiff of danger, such as an instance of cognitive conflict. In the case of the Stroop task, we’ve got two automatic processes that are in conflict: the identification of a typeface or color versus the automatic processing of a simple word (assuming you’re literate and it’s your native language). This conflict alerts the ACC, which then sends out an alarm to the lateral PFC to come deal with the situation. The lateral PFC is responsible for many higher cognitive functions, such as the integration of conscious and unconscious knowledge, working memory (the small spotlight of consciousness that allows us to focus on explicit information), and conscious planning. Most relevantly, when it comes to the case of the Stroop task, the lateral PFC also exerts control over other areas of the brain by strengthening the activation of task-relevant networks at the expense of other networks. By weakening certain neural pathways, the lateral PFC essentially tells them to stop doing what they are doing, which is the neural equivalent of fire-retarding foam. In the Stroop task presented above,

The book’s secondary message, more implicit than explicit, is this: It is also time to render unto equality that which is appropriate to equality, and unto excellence that which is appropriate to excellence. Equality is a fine ideal, and should have an honored place. To have understood that each person is unique, that each person must be treated as an end and not a means, that each person should be free to live his life as he sees fit, so long as he accords others the same freedom, that each person should be equal before the law and is equal in God’s sight, and to incorporate these principles into the governance of nations—these are among the greatest of all human accomplishments. But equality has nothing to do with the abilities, persistence, zeal, and vision that produce excellence. Equality and excellence inhabit different domains, and allegiance to one need not compete with allegiance to the other. Excellence is not simply a matter of opinion, though judgment enters into its identification. Excellence has attributes that can be identified, evaluated, and compared across works. The judgments reached by those who are most expert in their fields, and who work from standards of excellence that they are willing to specify and subject to the inspection of logic, are highly consistent—so consistent that eminence in the various domains of accomplishment can be gradated with higher reliability than is achieved by almost any other measure in the social and behavioral sciences. When the rating of eminence is scrutinized against the reasons for that eminence, it also becomes apparent that those who rank highest are those who have achieved at the highest levels of their field.

A little later, Form is defined as manas (“manas is form, for through manas one knows it is this form”) and Name as vac (“for through vac one grasps the name”). Thus the two “mighty monsters” of Brahman turn out to be mind and speech, two psychic functions by which Brahman can “extend himself” through both worlds, clearly signifying the function of “relationship.” The forms of things are “apprehended” or “taken in” by introverting through manas; names are given to things by extraverting through vac. Both involve relationship and adaptation to objects as well as their assimilation. The two “monsters” are evidently thought of as personifications; this is indicated by their other name, yaksha (‘manifestation’) for yaksha means much the same as a daemon or superhuman being. Psychologically, personification always denotes the relative autonomy of the content personified, i.e., its splitting off from the psychic hierarchy. Such contents cannot be voluntarily reproduced; they reproduce themselves spontaneously, or else withdraw themselves from consciousness in the same way.81 A dissociation of this kind occurs, for instance, when an incompatibility exists between the ego and a particular complex. As we know, it is observed most frequently when the latter is a sexual complex, but other complexes can get split off too, for instance the power-complex, the sum of all those strivings and ideas aiming at the acquisition of personal power. There is, however, another form of dissociation, and that is the splitting off of the conscious ego, together with a selected function, from the other components of the personality. This form of dissociation can be defined as an identification of the ego with a particular function or group of functions. It is very common in people who are too deeply immersed in one of their psychic functions and have differentiated it into their sole conscious means of adaptation.

He cannot will his entry into and exit from the activity on a daily basis. There is not, as there is for most workers, a brief interval of exemption at the end of the day when he is permitted to enact a wholly different set of gestures; the timing of his eventual exit will by determined not by his own will but by the end of the war, whether that comes in days, months, or years, and there is of course a very high probability that even when the war ends he will never exit from it. Although in all forms of work the worker mixes himself with and eventually becomes inseparable from the materials of his labor (an inseparability that has only its most immediate sign the residues which coat his body, the coal beneath the skin of his arm, the spray of grain in his hair, the ink on his fingers), the boy in war is, to an extent, found in almost no other form of work, inextricably bound up with the men and materials of his labor: he will learn to perceive himself as he will be perceived by others, as indistinguishable from the men of his unit, regiment, division, and above all national group (all of whom will share the same name: he is German) as he is also inextricably bound up with the qualities and conditions – berry laden or snow laden - of the ground over which he walks or runs or crawls and with which he craves and courts identification, as in the camouflage postures he adopts, now running bent over parallel with the ground it is his work to mime, now arching forward conforming the curve of his back to the curve of a companion boulder, now standing as upright and still and narrow as the slender tree behind which he hides; he is the elms and the mud, he is the one hundred and sixth, he is a small piece of German terrain broken off and floating dangerously through the woods of France. He is a fragment of American earth wedged into an open hillside in Korea and reworked by its unbearable sun and rain. He is dark blue like the sea. He is light grey like the air through which he flies. He is sodden in the green shadows of earth. He is a light brown vessel of red Australian blood that will soon be opened and emptied across the rocks and ridges of Gallipoli from which he can never again become distinguishable.

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If we consider the possibility that all women–from the infant suckling her mother’s breast, to the grown woman experiencing orgasmic sensations while suckling her own child, perhaps recalling her mother’s milk-smell in her own; to two women, like Virginia Woolf’s Chloe and Olivia, who share a laboratory; to the woman dying at ninety, touched and handled by women–exist on a lesbian continuum, we can see ourselves as moving in and out of this continuum, whether we identify ourselves as lesbian or not. It allows us to connect aspects of woman-identification as diverse as the impudent, intimate girl-friendships of eight- or nine-year-olds and the banding together of those women of the twelfth and fifteenth centuries known as Beguines who “shared houses, rented to one another, bequeathed houses to their room-mates … in cheap subdivided houses in the artisans’ area of town,” who “practiced Christian virtue on their own, dressing and living simply and not associating with men,” who earned their livings as spinners, bakers, nurses, or ran schools for young girls, and who managed–until the Church forced them to disperse–to live independent both of marriage and of conventual restrictions. It allows us to connect these women with the more celebrated “Lesbians” of the women’s school around Sappho of the seventh century B.C.; with the secret sororities and economic networks reported among African women; and with the Chinese marriage resistance sisterhoods–communities of women who refused marriage, or who if married often refused to consummate their marriages and soon left their husbands–the only women in China who were not footbound and who, Agnes Smedley tells us, welcomed the births of daughters and organized successful women’s strikes in the silk mills. It allows us to connect and compare disparate individual instances of marriage resistance: for example, the type of autonomy claimed by Emily Dickinson, a nineteenth-century white woman genius, with the strategies available to Zora Neale Hurston, a twentieth-century black woman genius. Dickinson never married, had tenuous intellectual friendships with men, lived self-convented in her genteel father’s house, and wrote a lifetime of passionate letters to her sister-in-law Sue Gilbert and a smaller group of such letters to her friend Kate Scott Anthon. Hurston married twice but soon left each husband, scrambled her way from Florida to Harlem to Columbia University to Haiti and finally back to Florida, moved in and out of white patronage and poverty, professional success and failure; her survival relationships were all with women, beginning with her mother. Both of these women in their vastly different circumstances were marriage resisters, committed to their own work and selfhood, and were later characterized as “apolitical ”. Both were drawn to men of intellectual quality; for both of them women provided the ongoing fascination and sustenance of life.

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talk about their work, their families, their lives. He had always loved to talk, but now he learned to listen, and to listen intently, his head nodding in a welcoming way, with an air of sympathetic identification, an attentive posture and manner that would become a lifelong characteristic.

We recognize that we have enormous capacities for being benevolent or malevolent, which we need to gain insight into compassionately. Only then should we start to think about ourselves in more local terms, such as our tribe or political group. Our evolved mind will already have been working in the other direction, to stir up strong passions of identification with our local group, and it is understanding how we work against those passions, by identifying ourselves as human beings, that can become key to our actions.

Blockbusting, the subsequent loss of home values when speculators caused panic, the subsequent deterioration of neighborhood quality when African Americans were forced to pay excessive prices for housing, the resulting identification of African Americans with slum conditions, and the resulting white flight to escape the possibility of those conditions all had their bases in federal government policy. Blockbusting could work only because the FHA made certain that African Americans had few alternative neighborhoods where they could purchase homes at fair market values.

Managers handle parallel projects all the time. They juggle with people, work tasks, and goals to ensure the success of every project process. However, managing projects, by design, is not an easy task. Since there are plenty of moving parts, it can easily become disorganized and chaotic. It is vital to use an efficient project management system to stay organized at work while designing and executing projects. Project Management Online Master's Programs From XLRI offers unique insights into project management software tools and make teams more efficient in meeting deadlines. How can project management software help you? Project management tools are equipped with core features that streamline different processes including managing available resources, responding to problems, and keeping all the stakeholders involved. Having the best project management software can make a significant influence on the operational and strategic aspects of the company. Here is a list of 5 key benefits to project professionals and organizations in using project management software: 1. Enhanced planning and scheduling Project planning and scheduling is an important component of project management. With project management systems, the previous performance of the team relevant to the present project can be accessed easily. Project managers can enroll in an online project management course to develop a consistent management plan and prioritize tasks. Critical tasks like resource allocation, identification of dependencies, and project deliverables can be completed comfortably using project management software. 2. Better collaboration Project teams sometimes have to handle cross-functional projects along with their day to day responsibilities. Communication between different team members is critical to avoid expensive delays and precludes the waste of precious resources. A key upside of project management software is that it makes effectual collaboration extremely simple. All project communication is stored in a universally accessible place. The project management online master's program offers unique insights to project managers on timeline and status updates which leads to a synergy between the team’s functions and project outcomes. 3. Effective task delegation Assigning tasks to team members in a fair way is a challenging proposition for most project managers. With a project management program, the delegation of project tasks can be easily done. In most instances, these programs send out automatic reminders when deadlines are approaching to ensure a smooth and efficient project workflow. 4. Easier File access and sharing Important documents should be safely accessed and shared among team members. Project management tools provide cloud-based storage which enables users to make changes, leave feedback and annotate easily. PM software logs any user changes to ensure project transparency within the team. 5. Easier integration of new members Project managers are responsible to get new members up to speed on the important project parameters within a short time. Project management online master's programs from XLRI Jamshedpuroffer vital learning to management professionals in maintaining a project log and in simplistically visualizing the complete project. Takeaway Choosing the perfect PM software for your organization helps you to effectively collaborate to achieve project success. Simple and intuitive PM tools are useful to enhance productivity in remote-working employees.

In the 1968 election, race eclipsed class as the organizing principle of American politics, and by 1972, attitudes on racial issues rather than socioeconomic status were the primary determinant of voters' political self-identification. The late 1960s and early 1970s marked the dramatic erosion in the belief among working-class whites that the condition of the poor, or those who fail to prosper, was the result of a faulty economic system that needed to be challenged.

The only thing I deeply, avidly, wanted was a lucid, unillusioned eye. I finally found it in the art of the novel. This is why for me being a novelist was more than just working in one "literary genre" rather than another; it was an outlook, a wisdom, a position; a position that would rule out identification with any politics, any religion, any ideology, any moral doctrine, any group; a considered, stubborn, furious "nonidentification", conceived not as evasion or passivity but as resistance, defiance, rebellion. I wound up having some odd conversations: "Are you a Communist, Mr. Kundera?" "No, I'm a novelist." "Are you a dissident?" "No, I'm a novelist." "Are you on the left or the right?" "Neither. I'm a novelist.

This lesson is especially important when so many Christians today identify themselves with some “single issue” (a concept drawn from politics) other than the cross, other than the gospel. It is not that they deny the gospel. If pressed, they will emphatically endorse it. But their point of self-identification, the focus of their minds and hearts, what occupies their interest and energy, is something else: a style of worship, the abortion issue, homeschooling, the gift of prophecy, pop sociology, a certain brand of counseling, or whatever. Of course, all of these issues have their own importance. Doubtless we need some Christians working on them full time. But even those who are so engaged must do so as an extension of the gospel, as an extension of the message of the cross. They must take special pains to avoid giving any impression that being really spiritual or really insightful or really wise turns on an appropriate response to their issue.

RFID One of the permanent methods of marking human beings is in current use in humans and animals. It is called RFID or Radio Frequency Identification, and it was invented by a man named Harry Stockman. Oh, by the way, he invented RFID in 1948. Another coincidence, I guess. In his scholarly work “Communication by Means of Reflected Power” published in Proceedings of the IRE, pp1196-1204, October 1948[x], Stockman explains his findings, “Point-to-point communication

As it turns out, it is often individuals who defy conventional normality who are the healthy ones. The psychologist Abraham Maslow made the investigation of self-actualization—the attainment of authentic satisfaction not based on external valuations—his life’s work. “A study of people healthy enough to be self-actualized,” he wrote in a widely read paper, “revealed that they were not ‘well-adjusted’ (in the naïve sense of approval of and identification with the culture).” These healthy people, suggested Maslow, had a complex relationship with their “much less healthy culture.” Neither conformists nor automatically reflexive rebels, such men and women expressed their unconventionality in ways that kept them true to their inner values, without hostility but not without fight, when that was called for. “An inner feeling of detachment from the culture was not necessarily conscious but was displayed by almost all . . . They very frequently seemed to be able to stand off from it as if they did not quite belong to it.”[14]

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

It’s experience that has value, not possessions. We desire possessions because we think they’ll make us happier, but extensive research shows that once our basic survival needs are met, increased possessions don’t boost happiness levels. Meditation gives us the option of going straight to happiness and skipping the intermediate step of possessions. Acquiring them takes a lot of work and time, and all that effort can take us out of flow. We can spend a 40-year career amassing the possessions and money that we believe will give us happiness in retirement. Skipping the amassing stage and going straight to bliss gives us the end goal at the beginning. We win the gold medal before the contest even begins. Play doesn’t happen in an imaginary future in which our lives are perfect. Play happens now. We can become billionaires of happy experiences, the bank vaults of our minds overflowing with joy. That’s the only currency that counts. We’ve then acquired the end state without going through the intermediate state of getting stuff. We’ve loaded the dice, so that any and every roll produces bliss. Why not live like that every day? DEEPENING PRACTICES Here are practices you can do this week to integrate the information in this chapter into your life: Releasing the Suffering Self: That’s the theme of this chapter’s companion meditation. Use the link below to listen to this free 15-minute meditation each morning. Play the “Name Your Demon” Game: Give the selfing part of yourself a funny personal name, or ask it what its name is and write down the answer. One woman christened hers “Sticky.” Another, “Yuggo.” This exercise separates you from identification with the demon, and reminds you that you’re in control. Make the Subject-Object Shift: Whenever you find your mind wandering during meditation, simply thank your DMN by name (e.g., “Thanks, Yuggo!”) and then move your attention back to Focus. Mindfulness App: As a way of becoming mindful, enroll in the Harvard wandering mind study by using the link below to download the smartphone app. Time in Nature: Spend time in nature at least three times this week. Write those times in your calendar now, and treat them as seriously as you’d treat a doctor’s appointment. This exercise in self-care is a way of centering your mind and nurturing yourself. Journaling: In your new personal journal, write down the insights you have this week. Notice the way your mind works in meditation, and describe it in your journal. Just a few words are enough, like, “Had a hard time getting to a good place this morning. Lots of mind wandering, but I settled down in 15 minutes.

Tackling difficult problems requires holding many ideas at once, and not being rigidly attached to any of them, as we saw in Chapter 3. Some may even be mutually exclusive. When we gain distance from our local minds in meditation, this opens up perceptual space. People in flow states can consider many options. Kotler notes that this “knocks out the filters we normally apply to incoming information” and loosens up our identification with a single fixed reality. This greatly expands the range of possibilities our minds can juggle, opening up our creativity and productivity. Meditation produces a high-performance brain, able to solve wicked problems, as we’ll discover in Chapter 8. Take a deep breath, and think for a moment about your life. Imagine being 500% more able to solve knotty problems. Picture yourself being 490% better at acquiring new skills and eight times better at conceptual tasks. That’s mental superpower! What might your health, your work, your love life, and your finances look like if you had that superpower? Probably a whole lot better than they do now.

Whether it’s a symphony or a coal mine, all work is an act of creating and comes from the same source: from an inviolate capacity to see through one’s own eyes—which means: the capacity to perform a rational identification—which means: the capacity to see, to connect and to make what had not been seen, connected and made before. That shining vision which they talk about as belonging to the authors of symphonies and novels—what do they think is the driving faculty of men who discovered how to use oil, how to run a mine, how to build an electric motor? That sacred fire which is said to burn within musicians and poets—what do they suppose moves an industrialist to defy the whole world for the sake of his new metal, as the inventors of the airplane, the builders of the railroads, the discoverers of new germs or new continents have done through all the ages? . . . An intransigent devotion to the pursuit of truth, Miss Taggart? Have you heard the moralists and the art lovers of the centuries talk about the artist’s intransigent devotion to the pursuit of truth? Name me a greater example of such devotion than the act of a man who says that the earth does turn, or the act of a man who says that an alloy of steel and copper has certain properties which enable it to do certain things, and it is and does—and let the world rack him or ruin him, he will not bear false witness to the evidence of his mind! This,

R: recognize A: allow I: investigate N: non-identification

Pure Awareness Meditation This practice from Ram Dass helps us move our identification from the mind and the senses to identify with pure awareness. We can do it as beginners or as advanced

Within one day of training, Alli was showing exceptional skill at identification. She quickly learned to recognize 300 individual samples in an exercise that asked the dogs to distinguish individual bears by their scat, ignoring the 20 or so samples that weren't correct and signaling to the one that was. Though identifications can be verified with genetics, DNA testing was much more expensive at the time Smith began work with Alli than rescuing a dog and taking a day to teach it what to do. The training is simple: Give the dog a sample of scat to smell. Then, continue to move it farther away until it is hidden or mixed in with other samples. When the dog Identifies it correctly, throw a ball as a reward, Repeat.

The manner in which Indians have been recorded, tracked, and identified has also worked against establishing concrete tribal identities. Lacking a relationship with the federal government, these groups do not posses associated reservation records, tribal rolls, and recorded blood degrees that often help modern tribes prove their indigenousness. The work of U.S. census takers also clouds the waters. Until 1960, when self-identification became the rule, census Bureau instructed enumerators to use their own judgement to identify the supposed race of residents. This was most often based on the testimony of respondents or the visual judgement of the census taker. Neither was scientific, and this was hardly foolproof, yet these record would prove important for groups trying to establish tribal recognition.

The identification of Jews with cosmopolitanism was a war-cry of anti-Semitism, from Treitschke to Hitler. Jews became an indispensable element in the opposition between Kultur and Zivilisation that almost perfectly mirrored the dichotomy between Germanness and Jewishness. The Jew embodied the mobility of money and finance, cosmopolitanism and abstract universalism, international law and ‘degenerate’ urban culture. The German, on the other hand, was rooted in the land, created wealth by work and not by financial operations, possessed a culture that expressed a national spirit, did not view the borders of his state as abstract legal constructions but as the markers of a Lebensraum:

Finding a fine British International school can be a challenge if you live in a place like Dubai. Known as a melting pot of cultures, Dubai offers many choices when it comes to curriculum preferences. Digging the web for valuable options can leave in you bind as well. But, to find the right and affordable British school in Dubai you must have a clear picture of the options available. To make your work easier, here is a list to help you pick the best British curriculum school in Dubai. The best British International schools in Dubai Listed below are the top picks of English Schools in Dubai: The Winchester School This English school in Dubai is the right example of high-quality education at affordable rates. The Winchester School is an ideal pick as it maintains the desired level of British curriculum standards and has a KHDA rating as ‘good’. Admission: This school is fully inclusive for kids aged 1-13 and it conducts no entrance exam for foundation level. However, for other phases, necessary entrance tests are taken according to the standard. Also, admissions here do not follow the concept of waiting lists, which can depend on the vacant seats and disability criteria. Fees: AED 12,996- AED 22,996 Curriculum: National Curriculum of England-EYFS(Early Years Foundation Stage), IGCSE, International A-Level, and International AS Level. Location: The Gardens, Jebel Ali Village, Jebel Ali Contact: +971 (0)4 8820444, principal_win@gemsedu.com Website: The Winchester School - Jebel Ali GEMS Wellington Internation School GEMS Wellington Internation School is yet another renowned institute titled the best British curriculum school in Dubai. It has set a record of holding this title for nine years straight which reveals its commendable standards. Admission: For entrance into this school, an online registration process must be completed. A non-refundable fee of AED 500 is applicable for registration. Students of all gender and all stages can enroll in any class from Preschool to 12th Grade. Fees: AED 43,050- AED 93,658 Curriculum: GCSE, IB, IGCSE, BTEC, and IB DP Location: Al South Area Contact: +971 (0)4 3073000, reception_wis@gemsedu.com Website: Outstanding British School in Dubai - GEMS Wellington International School Dubai British School Dubai British School is yet another prestigious institute that is also a member of the ‘Taaleem’ group. It is also one of the first English schools to open and get a KHDA rating of ‘Outstanding’. Thus, it can be easily relied on to provide the curriculum of guaranteed quality. Admission: Here, the application here can be initiated by filling up an online form. Next, the verification requires documents such as copies of UAE Residence Visa, Identification card, Medical Form, Educational Psychologist’s reports, Vaccination report, and TC. Also, students of all genders and ages between 3-18 can apply here. Fees: AED 46,096- AED 69,145 Curriculum: UK National Curriculum, BTEC, GCSE, A LEVEL Location: Behind Spinneys, Springs Town Centre, near Jumeirah Islands. Contact: +971 (0)4 3619361 Website: Dubai British School Emirates Hills | Taaleem School Final takeaways The above-listed schools are some of the best English schools in Dubai that you can find. Apart from these, you can also check King’s School Dubai, Dubai College School, Dubai English Speaking School, etc. These offer the best British curriculum school in Dubai and can be the right picks for you. So, go on and find the right school for your kid.

Context: Where am I when a particular experience takes place, in what environment, and who else is around? Behavior: What physical and verbal behaviors do I have in that context? What do I do? What do I say? Capabilities: What emotional and physical skills do I exhibit? For example, am I confident or nervous? Beliefs and values: What are the beliefs I hold about myself, the world, and my place in it, when I am in this context? What values do I hold in this context; what is important to me? Meta-programs: What are the underlying behavioral and neurological patterns that drive my behavior? For example, am I moving towards a specific outcome, or moving away from risk? These drivers are called meta-programs in NLP, and we will be talking about them more in a later chapter. Identity: Considering everything else, what is my identity in this context? Am I a leader? Am I a follower? Am I exploring? Am I creating? Am I teaching? What is my role? Beyond identity: How do I fit in with everybody else around me in this context? This could be my family, my colleagues at work, my teammates, my friends and neighbors, or whoever is part of this context. How do I fit in with the bigger picture, with God or the divine, however you perceive that to be?

Kertész, thus, sketches Gyuri’s character as a subject who fails to make a successful passage into adult forms of identification (in accordance with the Kafkaesque understanding: “[T]o be patriot, husband, father. Ergo, the compulsory search for happiness” (Kertész 2006b: 171)), and who fails to dispense with the frailties of adolescence and senility.

After observing animals for millions of years, as our most important intellectual activity, we deformed the messenger itself. We made our animal fellow something to be possessed rather than someone to be encountered as a spiritual being. Our prehistoric “agreements” with the animal nations, our “negotiations” with wild animals, were once the biggest part of human culture. This was not a simple “identification with nature,” as the conservationists phrase it today. It was a lifetime work, to build covenants, or treaties of affiliation, with the nations of the Others. With domestication wild things became the enemies of tame things, materially and psychologically. The wild unconscious of mankind, its fears and dreams and subconscious impulses, lost their affiliation or representation by wild things, and those were the very things by which, for a million years, we had worked out a meaningful relationship with the sentient universe. The wild unconscious was driven away into the wilderness. We began to view the planet as a thing, rather than a thou.” We began to see our world as an organism to be possessed, rather than a spiritual moment to be encountered." -J.T. Winogrond

THE EGO’S SEARCH FOR WHOLENESS Another aspect of the emotional pain that is an intrinsic part of the egoic mind is a deep-seated sense of lack or incompleteness, of not being whole. In some people, this is conscious, in others unconscious. If it is conscious, it manifests as the unsettling and constant feeling of not being worthy or good enough. If it is unconscious, it will only be felt indirectly as an intense craving, wanting and needing. In either case, people will often enter into a compulsive pursuit of ego-gratification and things to identify with in order to fill this hole they feel within. So they strive after possessions, money, success, power, recognition, or a special relationship, basically so that they can feel better about themselves, feel more complete. But even when they attain all these things, they soon find that the hole is still there, that it is bottomless. Then they are really in trouble, because they cannot delude themselves anymore. Well, they can and do, but it gets more difficult. As long as the egoic mind is running your life, you cannot truly be at ease; you cannot be at peace or fulfilled except for brief intervals when you obtained what you wanted, when a craving has just been fulfilled. Since the ego is a derived sense of self, it needs to identify with external things. It needs to be both defended and fed constantly. The most common ego identifications have to do with possessions, the work you do, social status and recognition, knowledge and education, physical appearance, special abilities, relationships, personal and family history, belief systems, and often also political, nationalistic, racial, religious, and other collective identifications. None of these is you. Do you find this frightening? Or is it a relief to know this? All of these things you will have to relinquish sooner or later. Perhaps you find it as yet hard to believe, and I am certainly not asking you to believe that your identity cannot be found in any of those things. You will know the truth of it for yourself. You will know it at the latest when you feel death approaching. Death is a stripping away of all that is not you. The secret of life is to “die before you die” — and find that there is no death.

In his work The Sickness Unto Death, Danish philosopher Søren Kierkegaard explains that the most common form of human despair is not being who you are.21 Consider the tragic self-identification of a generation of Israelites, who had witnessed God’s miraculous presence and provision under the leadership of Moses, when they looked with fear on the inhabitants of the land promised to them by God: “We were in our own sight as grasshoppers, and so we were in their sight” (Num. 13:33 KJV, emphasis added).

She wrote about the apartheid wall, which, in a nonbinding decision, the International Court of Justice had declared illegal in 2004. We all knew firsthand that the wall cut right through Palestinian towns and villages, dividing communities and separating many farmers from their land. Israel contends that the wall is needed for security, to prevent attacks, but it didn’t construct the wall along the pre-1967 Green Line, which is recognized as the boundary between Israel and the West Bank. Rather, the wall was built deep within the West Bank, enabling Israel to annex even more Palestinian land. The same classmate also wrote about how Israel’s many permanent and temporary checkpoints prevent Palestinians from moving around freely and add painful delays to what should be short, direct journeys. She interviewed some of us about our own experiences with checkpoints. I told her about the spontaneous checkpoints the military regularly erect at the entrance to our village and how we’d sometimes sit in the car for hours trying to go to school or work or whatever appointment we had. Another aspect of her research project looked at the identification cards we are forced to carry at all times and present at the checkpoints. She interviewed some of our classmates from the West Bank about how they aren’t allowed to go to Jerusalem or any city inside ’48 without a permit from Israel, which isn’t easy to obtain.

It is widely recognized that Indigenous peoples are often not well served by Western treatment styles and those seeking help are often confronted with more alienation and traumatization. Sones et al. point out that data regarding the mental health and wellness of Indigenous peoples is lacking "partly because of the challenges in the identification of indigenous clients, mistrust of mainstream health, frequent absence of culturally competent care, and lack of access to indigenous healing options and care. Furthermore, culturally influenced Indigenous behaviour is often misinterpreted by Western-oriented clinicians as evidence of psychopathy.

bypasses the accumulation of traditional cultural capital (that is, a relatively rarefied knowledge of great authors and their works) in favor of a more immediate identification with the charisma of authorship.

And what about "is" in the sense of Aristotelian identification — as in A is a B? This appears very useful mathematically, because the members of a mathematical set exist abstractly, i.e. by definition, but what happens when we apply it to non-mathematical, sensory-sensual events? Consider such pronouncements as "This is a great work of art," "This is meaningless drivel," "This is Communism," "This is sexism," "This is fascism." To reflect the currently acceptable principles of neurology, such statements should be a bit more complicated — e.g. "This seems like a great work of art to me," "This seems like meaningless drivel to me," "This seems like Communism to me," "This seems like sexism to me," "This seems like fascism to me.