Impact Theory Quotes

I will repeat the following until I am hoarse: it is contagion that determines the fate of a theory in social science, not its validity.

Democracy is not simply a license to indulge individual whims and proclivities. It is also holding oneself accountable to some reasonable degree for the conditions of peace and chaos that impact the lives of those who inhabit one’s beloved extended community.

A human being unable to have a meaningful impact on the world ceases to exist.

I am most often irritated by those who attack the bishop but somehow fall for the securities analyst--those who exercise their skepticism against religion but not against economists, social scientists, and phony statisticians. Using the confirmation bias, these people will tell you that religion was horrible for mankind by counting deaths from the Inquisition and various religious wars. But they will not show you how many people were killed by nationalism, social science, and political theory under Stalin or during the Vietnam War. Even priests don't go to bishops when they feel ill: their first stop is the doctor's. But we stop by the offices of many pseudoscientists and "experts" without alternative. We no longer believe in papal infallibility; we seem to believe in the infallibility of the Nobel, though....

The problem is that our ideas are sticky: once we produce a theory, we are not likely to change our minds....

Our lives say much more about how we think than our books do. The theories we preach are not always the ones we actually believe. The theories we live are the ones we really believe.

When Christianity turns into a noun, it becomes a turnoff. Christianity was always intended to be a verb. And, more specifically, an action verb. The title of the book of Acts says it all, doesn't it? It's not the book of Ideas or Theories or Words. It's the book of Acts. If the twenty-first-century church said less and did more, maybe we would have the same kind of impact the first-century church did.

The real challenge is for each of us to determine where we feel we can make the most impact.

The way to avoid the ills of the narrative fallacy is to favor experimentation over storytelling, experience over history, and clinical knowledge over theories. Certainly

If no one had an army, armies would not be needed. But the same can be said of most lobbyists, PR specialists, telemarketers, and corporate lawyers. Also, like literal goons, they have a largely negative impact on society. I think almost anyone would concur that, were all telemarketers to disappear, the world would be a better place.

They say that if a butterfly flaps its wings in the Amazonian rain forest, it can change the weather half a world away. Chaos theory. What it means is that everything that happens in this moment is an accumulation of everything that’s come before it. Every breath. Every thought. There is no innocent action. Some actions end up having the force of a tempest. Their impact cannot be missed. Others are the blink of an eye. Passing by unnoticed. Perhaps only God knows which is which. All I know today is that you can think that what you’ve done is only the flap of a butterfly wing, when it’s really a thunderclap. And both can result in a hurricane.

Communication without a specific focus is just noise. It achieves little beyond taking time and energy.

The fact that a symphony ends does not mean it was not worth listening to.

A theory is like medicine or government: often useless, sometimes necessary, always self-serving and, on occasion, lethal. It needs to be used with care, moderation and close adult supervision.

Chinese dialectical reasoning had an impact on the physicist Niels Bohr, who was highly knowledgeable about Eastern thought. He attributed his development of quantum theory in part to the metaphysics of the East. There had been a centuries-long debate in the West about whether light consists of particles or waves. Belief in one was assumed to contradict and render impossible belief in the other. Bohr’s solution was to say that light can be thought of in both ways. In quantum theory, light can be viewed either as a particle or as a wave. Just never both at the same time.

Leadership creates performance in people because it impacts willingness; it’s a matter of modeling, inspiring, and reinforcing.

Management controls performance in people because it impacts skills; it’s a matter of monitoring, analyzing and directing.

The theory that something has to be big to have a significant impact is false.

The Enlightenment may have made its most lasting impact in the way we live and think today through its social history. Our institutions and laws, our conception of the state, and our political sensitivity all stem from Enlightenment ideas… Remarkably enough, at the center of these ideas stands the age-old concept of natural law. Much if the Enlightenment’s innovation in in political theory may be traced to a change in the interpretation of that concept.

Catherine Lutz, an anthropologist who has been carrying out a project studying the archipelago of US overseas military bases. She made the fascinating observation that almost all of these bases organize outreach programs, in which soldiers venture out to repair schoolrooms or to perform free dental checkups in nearby towns and villages. The ostensible reason for the programs was to improve relations with local communities, but they rarely have much impact in that regard; still, even after the military discovered this, they kept the programs up because they had such an enormous psychological impact on the soldiers, many of whom would wax euphoric when describing them: for example, “This is why I joined the army,” “This is what military service is really all about—not just defending your country, it’s about helping people!” Soldiers allowed to perform public service duties, they found, were two or three times more likely to reenlist. I remember thinking, “Wait, so most of these people really want to be in the Peace Corps?” And I duly looked it up and discovered: sure enough, to be accepted into the Peace Corps, you need to already have a college degree. The US military is a haven for frustrated altruists.

That the manufacture of consent is capable of great refinements no one, I think, denies. The process by which public opinions arise is certainly no less intricate than it has appeared in these pages, and the opportunities for manipulation open to anyone who understands the process are plain enough. . . . as a result of psychological research, coupled with the modern means of communication, the practice of democracy has turned a corner. A revolution is taking place, infinitely more significant than any shifting of economic power. . . . Under the impact of propaganda, not necessarily in the sinister meaning of the word alone, the old constants of our thinking have become variables. It is no longer possible, for example, to believe in the original dogma of democracy; that the knowledge needed for the management of human affairs comes up spontaneously from the human heart. Where we act on that theory we expose ourselves to self-deception, and to forms of persuasion that we cannot verify. It has been demonstrated that we cannot rely upon intuition, conscience, or the accidents of casual opinion if we are to deal with the world beyond our reach.

Yet it would be nearly impossible to overstate Lyell’s influence. The Principles of Geology went through twelve editions in his lifetime and contained notions that shaped geological thinking far into the twentieth century. Darwin took a first edition with him on the Beagle voyage and wrote afterwards that ‘the great merit of the Principles was that it altered the whole tone of one’s mind, and therefore that, when seeing a thing never seen by Lyell, one yet saw it partially through his eyes22.’ In short, he thought him nearly a god, as did many of his generation. It is a testament to the strength of Lyell’s sway that in the 1980s, when geologists had to abandon just a part of his theory to accommodate the impact theory of extinctions, it nearly killed them. But that is another chapter.

Franz Schulze’s book “Fantastic Images” had a lot of impact on me. Mark Pascale turned me on to that book when I was twenty years old. It was really interesting to see all this art in one place and to have somebody articulate a theory of Chicago art since I already had a real predilection towards Dada and Surrealism. Chicago is just teeming with kooky, whacked-out artists, and I’m one of them in my own sedate way.

Often emphasis on identity and lifestyle is appealing because it creates a false sense that one is engaged in praxis. However, praxis within any political movement that aims to have a radical transformative impact on society cannot be solely focused on creating spaces wherein would-be radicals experience safety and support. Feminist movement to end sexist oppression actively engages participants in revolutionary struggle. Struggle is rarely safe or pleasurable.

Every age has its own collective neurosis, and every age needs its own psychotherapy to cope with it. The existential vacuum which is the mass neurosis of the present time can be described as a private and personal form of nihilism; for nihilism can be defined as the contention that being has no meaning. As for psychotherapy, however, it will never be able to cope with this state of affairs on a mass scale if it does not keep itself free from the impact and influence of the contemporary trends of a nihilistic philosophy; otherwise it represents a symptom of the mass neurosis rather than its possible cure. Psychotherapy would not only reflect a nihilistic philosophy but also, even though unwillingly and unwittingly, transmit to the patient what is actually a caricature rather than a true picture of man. First of all, there is a danger inherent in the teaching of man's "nothingbutness," the theory that man is nothing but the result of biological, psychological and sociological conditions, or the product of heredity and environment. such a view of man makes a neurotic believe what he is prone to believe anyway, namely, that he is the pawn and victim of outer influences or inner circumstances. This neurotic fatalism is fostered and strengthened by a psychotherapy which denies that man is free. To be sure, a human being is a finite thing and his freedom is restricted. It is not freedom from conditions, but it is freedom to take a stand toward the conditions. As I once put it: "As a professor in two fields, neurology and psychiatry, I am fully aware of the extent to which man is subject to biological, psychological and sociological conditions. But in addition to being a professor in two fields I am a survivor of four camps-concentration camps, that is-and as such I also bear witness to the unexpected extent to which man is capable of defying and braving even the worst conditions conceivable.

If you know all possible conditions of a physical system you can, in theory (though not, as we saw, in practice), project its behavior into the future. But

The way to avoid the ills of the narrative fallacy is to favor experimentation over storytelling, experience over history, and clinical knowledge over theories.

Rather than seeking to have no needs or desires, we would benefit from expecting to have them and working to bring those needs into awareness.

The Biology of Tribalism concerns pushes and pulls between populations, which primarily occur due to tradeoffs between inbreeding and outbreeding. Ethnocentrism and other tribalistic personality facets have evolved to influence mate choice and encourage “optimal outbreeding.” The book will explore these and other tribalistic political phenomena that impact the evolution of populations, including gender inequality, warfare, and genocide. The Biology of Family Conflict (Parent-Offspring Conflict) is the field of evolutionary theory that explains why the interests of the most closely related individuals do not always align, and thus why different family disciplinary strategies exist. The two opposed disciplinary models are based on egalitarian and hierarchical moralities. These conflicts are linked to the variation in people's tolerance of inequality. The Biology of Altruism and Self-Interest is the area of evolutionary theory that describes how and why people cooperate with and betray one another; this field sheds light on why some people perceive human nature so differently than others.

his understanding of transference in the therapeutic relationship and the presumed value of dreams as sources of insight into unconscious desires. He is commonly referred to as "the father of psychoanalysis" and his work has been highly influential-—popularizing such notions as the unconscious, defense mechanisms, Freudian slips and dream symbolism — while also making a long-lasting impact on fields as diverse as literature (Kafka), film, Marxist and feminist theories, literary criticism, philosophy, and psychology. However, his theories remain controversial and widely disputed. Source: Wikipedia

Osborn’s theory had great impact, and company leaders took up brainstorming with enthusiasm. To this day, it’s common for anyone who spends time in corporate America to find himself occasionally cooped up with colleagues in a room full of whiteboards, markers, and a preternaturally peppy facilitator encouraging everyone to free-associate. There’s only one problem with Osborn’s breakthrough idea: group brainstorming doesn’t actually work.

Along with osmium and platinum, iridium is one of the three heaviest (densest) elements on the Table—two cubic feet of it weighs as much as a Buick, which makes iridium one of the world’s best paperweights, able to defy all known office fans. Iridium is also the world’s most famous smoking gun. A thin layer of it can be found worldwide at the famous Cretaceous-Paleogene (K-Pg) boundary† in geological strata, dating from sixty-five million years ago. Not so coincidentally, that’s when every land species larger than a carry-on suitcase went extinct, including the legendary dinosaurs. Iridium is rare on Earth’s surface but relatively common in six-mile metallic asteroids, which, upon colliding with Earth, vaporize on impact, scattering their atoms across Earth’s surface. So, whatever might have been your favorite theory for offing the dinosaurs, a killer asteroid the size of Mount Everest from outer space should be at the top of your list.

Although the idea has been around for ages, most depressed people do not really comprehend it. If you feel depressed, you may think it is because of bad things that have happened to you. You may think you are inferior and destined to be unhappy because you failed in your work or were rejected by someone you loved. You may think your feelings of inadequacy result from some personal defect—you may feel convinced you are not smart enough, successful enough, attractive enough, or talented enough to feel happy and fulfilled. You may think your negative feelings are the result of an unloving or traumatic childhood, or bad genes you inherited, or a chemical or hormonal imbalance of some type. Or you may blame others when you get upset: “It’s these lousy stupid drivers that tick me off when I drive to work! If it weren’t for these jerks, I’d be having a perfect day!” And nearly all depressed people are convinced that they are facing some special, awful truth about themselves and the world and that their terrible feelings are absolutely realistic and inevitable. Certainly all these ideas contain an important gem of truth—bad things do happen, and life beats up on most of us at times. Many people do experience catastrophic losses and confront devastating personal problems. Our genes, hormones, and childhood experiences probably do have an impact on how we think and feel. And other people can be annoying, cruel, or thoughtless. But all these theories about the causes of our bad moods have the tendency to make us victims—because we think the causes result from something beyond our control. After all, there is little we can do to change the way people drive at rush hour, or the way we were treated when we were young, or our genes or body chemistry (save taking a pill). In contrast, you can learn to change the way you think about things, and you can also change your basic values and beliefs. And when you do, you will often experience profound and lasting changes in your mood, outlook, and productivity. That, in a nutshell, is what cognitive therapy is all about. The theory is straightforward

Mother Nature is not perfect, but has so far proven smarter than humans, certainly much smarter than biologists. So my approach is to combine evidence-based research (stripped of biological theory), with an a priori that Mother Nature has more authority than anyone.

In a famous argument, the logician W. V. Quine showed that there exist families of logically consistent interpretations and theories that can match a given series of facts. Such insight should warn us that mere absence of nonsense may not be sufficient to make something true.

❝Washington — perhaps as many global powers have done in the past — uses what I might call the “immaculate conception” theory of crises abroad. That is, we believe we are essentially out there, just minding our own business, trying to help make the world right, only to be endlessly faced with a series of spontaneous, nasty challenges from abroad to which we must react. There is not the slightest consideration that perhaps US policies themselves may have at least contributed to a series of unfolding events. This presents a huge paradox: how can America on the one hand pride itself on being the world’s sole global superpower, with over seven hundred military bases abroad and the Pentagon’s huge global footprint, and yet, on the other hand, be oblivious to and unacknowledging of the magnitude of its own role — for better or for worse — as the dominant force charting the course of world events? This Alice-in-Wonderland delusion affects not just policy makers, but even the glut of think tanks that abound in Washington. In what may otherwise often be intelligent analysis of a foreign situation, the focus of each study is invariably the other country, the other culture, the negative intentions of other players; the impact of US actions and perceptions are quite absent from the equation. It is hard to point to serious analysis from mainstream publications or think tanks that address the role of the United States itself in helping create current problems or crises, through policies of omission or commission. We’re not even talking about blame here; we’re addressing the logical and self-evident fact that the actions of the world’s sole global superpower have huge consequences in the unfolding of international politics. They require examination.

The malignant impact of over-generalizing Freud's observations about a small group of overly inhibited individuals into a broad set of assumptions about the causes of psychological ill-health in everyone cannot be overstated.6 But these theories have so permeated our thinking about human nature, and especially our theories of personality, that when most of us try to analyze someone's character, we automatically start thinking in terms of what fears might be "hanging them up," what kinds of "defenses" they use and what kinds of psychologically "threatening" situations they may be trying to "avoid.

Superfluous focus on accounting and other procedural details is preventing U.S. industry from competing with rough-and-ready rivals in Asia that can build thousands of factories and skyscrapers while the United States dithers with environmental-impact litigation, re-computation, and backup of accounting reports.

What is the impact of the international system on states' behavior? More specifically, does the combination of international anarchy and states' military requirements consistently favor competitive policies? Or instead, can a state's concern about its military capabilities sometimes make cooperation its best option?

Using the confirmation bias, these people will tell you that religion was horrible for mankind by counting deaths from the Inquisition and various religious wars. But they will not show you how many people were killed by nationalism, social science, and political theory under Stalinism or during the Vietnam War. Even

Black holes were invented by J. Robert Oppenheimer and Hartland Snyder in 1939. Starting from Einstein's theory of general relativity, Oppenheimer and Snyder found solutions of Einstein's equations that described what happens to a massive star when it has exhausted its supplies of nuclear energy. The star collapses gravitationally and disappears from the visible universe, leaving behind only an intense gravitational field to mark its presence. The star remains in a state of permanent free fall, collapsing endlessly inward into the gravitational pit without ever reaching the bottom. This solution of Einstein's equations was profoundly novel. It has had enormous impact on the later development of astrophysics.

THE METAPHYSICAL POETS Had we but world enough, and time, This coyness, lady, were no crime (Andrew Marvell, To His Coy Mistress) While theatre was the most public literary form of the period, poetry tended to be more personal, more private. Indeed, it was often published for only a limited circle of readers. This was true of Shakespeare's sonnets, as we have seen, and even more so for the Metaphysical poets, whose works were published mostly after their deaths. John Donne and George Herbert are the most significant of these poets. The term 'Metaphysical' was used to describe their work by the eighteenth-century critic, Samuel Johnson. He intended the adjective to be pejorative. He attacked the poets' lack of feeling, their learning, and the surprising range of images and comparisons they used. Donne and Herbert were certainly very innovative poets, but the term 'Metaphysical' is only a label, which is now used to describe the modern impact of their writing. After three centuries of neglect and disdain, the Metaphysical poets have come to be very highly regarded and have been influential in recent British poetry and criticism. They used contemporary scientific discoveries and theories, the topical debates on humanism, faith, and eternity, colloquial speech-based rhythms, and innovative verse forms, to examine the relationship between the individual, his God, and the universe. Their 'conceits', metaphors and images, paradoxes and intellectual complexity make the poems a constant challenge to the reader.

The 1980s witnessed radical advances in the theorisation of the study of literature in the universities. It had begun in France in the 1960s and it made a large impact on the higher education establishments of Britain and America. New life was breathed into psychoanalytic and Marxist theory, while structuralism gave way to post-structuralism. The stability of the text as a focus of study was challenged by deconstruction, a theory developed by the French philosopher, Jacques Derrida, which represented a complete fracture with the old liberal-formalist mode of reading. Coherence and unity were seen as illusory and readers were liberated to aim at their own meanings. Hardy’s texts were at the centre of these theoretical movements, including one that came to prominence in the 1980s, feminism.

Although Jung's concept of a collective unconscious has had an enormous impact on psychology and is now embraced by untold thousands of psychologists and psychiatrists, our current understanding of the universe provides no mechanism for explaining its existence. The interconnectedness of all things predicted by the holographic model, however, does offer an explanation. In a universe in which all things are infinitely interconnected, all consciousnesses are also interconnected. Despite appearances, we are beings without borders. Or as Bohm puts it, "Deep down the consciousness of mankind is one. "1 If each of us has access to the unconscious knowledge of the entire human race, why aren't we all walking encyclopedias? Psychologist Robert M. Anderson, Jr., of the Rensselaer Polytechnic Institute in Troy, New York, believes it is because we are only able to tap into information in the implicate order that is directly relevant to our memories. Anderson calls this selective process personal resonance and likens it to the fact that a vibrating tuning fork will resonate with (or set up a vibration in) another tuning fork only if the second tuning fork possesses a similar structure, shape, and size. "Due to personal resonance, relatively few of the almost infinite variety of 'images' in the implicate holographic structure of the universe are available to an individual's personal consciousness, " says Anderson. "Thus, when enlightened persons glimpsed this unitive consciousness centuries ago, they did not write out relativity theory because they were not studying physics in a context similar to that in which Einstein studied physics.

Much of the geographical work of the past hundred years... has either explicitly or implicitly taken its inspiration from biology, and in particular Darwin. Many of the original Darwinians, such as Hooker, Wallace, Huxley, Bates, and Darwin himself, were actively concerned with geographical exploration, and it was largely facts of geographical distribution in a spatial setting which provided Darwin with the germ of his theory.

There would be an impact on all religions and no less on science, for the majority of scientists in all disciplines were and always had been committed to theories as fiercely as political types were bound by ideology. Although science was never settled and was a perpetual process of discovery that undid past ideas, there were many who adamantly resisted all evidence that didn’t support the theories on which they had built their careers.

Our subjective awareness arises out of our dominant left hemisphere’s unrelenting quest to explain these bits and pieces that have popped into consciousness. Notice that popped is in the past tense. This is a post hoc rationalization process. The interpreter that weaves our story only weaves what makes it into consciousness. Because consciousness is a slow process, whatever has made it to consciousness has already happened. It is a fait accompli. As we saw in my story at the beginning of the chapter, I had already jumped before I realized whether I had seen a snake or if it was the wind rustling the grass. What does it mean that we build our theories about ourselves after the fact? How much of the time are we confabulating, giving a fictitious account of a past event, believing it to be true? This post hoc interpreting process has implications for and an impact on the big questions of free will and determinism

We live in a world that has a cognitive bias and assumes that our actions are voluntary. We are confronted with questions related to motivation and outcome. We are asked about costs, risks, and benefits. However, state shifts in the neural regulation of the autonomic nervous system are usually not voluntary, although the state shifts have profound impact on behavior. The state shifts occur in a more reflexive manner when we are confronted by specific cues in the environment.

The paradox of impact is that while design shapes the world in profound ways, it is also being shaped by the world. Design as a process necessarily interfaces with many other systems to shape and redefine the world and our human experience within it. Designers and design in general is, however, uniquely situated to be critical mediators between the various entities, forces, and agendas that are constantly at work in developing the future that we collectively and individually want.

Collective guilt, the damaging impact of cultural appropriation, our servility to amorphous power structures, the primacy of identity politics; all of these concepts and more are now uncritically accepted by many of those in positions of authority. When politicians use phrases such as 'white privilege' and 'systemic racism', for instance, they are deploying the language of Critical Race Theory without necessarily understanding the full implications of the ideas behind the buzzwords. They are the unsuspecting agents of applied postmodernism.

The second, and related, question was why would an increase in money supply not stimulate spending, returning the economy to full employment? Keynes’s reply was that in a slump the demand for liquidity – emergency money – was so high that further injections of money would simply be absorbed in idle cash balances as a claim on generalised future purchasing power without any impact on current spending. The economy would be stuck in a ‘liquidity trap’. The argument was set out in Chapters 13 and 14 of The General Theory. They are among the more difficult and obscure parts of the book. It

. This theory, based on Latin-American constructs, classify delusional beliefs in terms of “self-deceptions of feats” (grandiosity, erotomania, possession) and “self-deceptions of shield feats” (persecution, jealousy, somatoform). The shield feats would be ego-defensive behaviors that are created to make precedent a cushion on the impact on pride and social prestige that make a possible future that causes much fear for their shameful character. One of the most important shield feats is the shield feat of “awareness” where the anticipation of a future defeat or shameful fact operate as a credit to support the blow.

Of course, it would have been even more exciting if Einstein had trusted his original equations and simply announced that his general theory of relativity predicted that the universe is expanding. If he had done that, then Hubble’s confirmation of the expansion more than a decade later would have had as great an impact as when Eddington confirmed his prediction of how the sun’s gravity would bend rays of light. The Big Bang might have been named the Einstein Bang, and it would have gone down in history, as well as in the popular imagination, as one of the most fascinating theoretical discoveries of modern physics.52

It is a positive sign that a growing number of social movements are recognizing that indigenous self-determination must become the foundation for all our broader social justice mobilizing. Indigenous peoples are the most impacted by the pillage of lands, experience disproportionate poverty and homelessness, and overrepresented in statistics of missing an murdered women, and are the primary targets of repressive policing and prosecutions in the criminal injustice system. Rather than being treated as a single issue within a laundry list of demands, indigenous self-determination is increasingly understood as intertwined with struggles against racism, poverty, police violence, war and occupation, violence against women, and environmental justice. ... We have to be cautious to avoid replicating the state's assimilationist model of liberal pluralism, whereby indigenous identities are forced to fit within our existing groups and narratives. ... Indigenous struggle cannot simply be accommodated within other struggles; it demands solidarity on its own terms. Original blog post: Unsettling America: Decolonization in Theory and Practice. Quoted In: Decolonize Together: Moving beyond a Politics of Solidarity toward a Practice of Decolonization. Taking Sides.

Now sensitiveness to the state of mind of the public is a difficult thing to achieve or maintain. Any man can tell you with more or less accuracy and clearness his own reactions on any particular issue. But few men have the time or the interest or the training to develop a sense of what other persons think or feel about the same issue. In his own profession the skilled practitioner is sensitive and understanding. lhe lawyer can tell what argument will appeal to court or jury. “The salesman can tell what points to stress to his prospective buyers. The politician can tell what to emphasize to his audience, but the ability to estimate group reactions on a large scale over a wide geographic and psychological area is a specialized ability which must be developed with the same painstaking self-criticism and with the same dependence on experience that are required for the development of the clinical sense in the doctor or the surgeon. The significant revolution of modern times is not industrial or economic or political, but the revolution which is taking place in the art of creating consent among the governed. Within the life of the new generation now in control of affairs, persuasion has become a self-conscious art and a regular organ of popular government. None of us begins to understand the consequences, but it is no daring prophecy to say that the knowledge of how to create consent will alter every political premise. Under the impact of propaganda, not necessarily in the sinister meaning of the world alone, the only constants of our thinking have become variables. It is no longer possible, for example, to believe in the cardinal dogma of democracy that the knowledge needed for the management of human affairs comes up spontaneously from the human heart. Where we act on that theory we expose ourselves to self-deception and to farms of persuasion that we cannot verify. It has been demonstrated that we cannot rely upon intuition, conscience or the accidents of casual opinion if we are to deal with the world beyond our reach.

religions merit our attention for their sheer conceptual ambition; for changing the world in a way that few secular institutions ever have. They have managed to combine theories about ethics and metaphysics with a practical involvement in education, fashion, politics, travel, hostelry, initiation ceremonies, publishing, art and architecture – a range of interests which puts to shame the scope of the achievements of even the greatest and most influential secular movements and individuals in history. For those interested in the spread and impact of ideas, it is hard not to be mesmerized by examples of the most successful educational and intellectual movements the planet has ever witnessed.

legislatures at different levels of government, researchers, journalists, and judges involved in one or more aspects of the process. Each of these actors (either individual or corporate) has potentially different values/interests, perceptions of the situation, and policy preferences. 2. This process usually involves time spans of a decade or more, as that is the minimum duration of most policy cycles, from emergence of a problem through sufficient experience with implementation to render a reasonably fair evaluation of a program's impact (Kirst and Jung 1982; Sabatier and Jenkins-Smith 1993). A number of studies suggest that periods of twenty to forty years may be required to obtain a reasonable

Over the last three centuries our historical reception of folk and fairy tales has been so negatively twisted by aesthetic norms, educational standards and market conditions that we can no longer distinguish folk tales from fairy tales nor recognize that the impact of these narratives stems from their imaginative grasp and symbolic depiction of social realities. Folk and fairy tales are generally confused with one another and taken as make-believe stories with no direct reference to a particular community or historical tradition. Their own specific ideology and aesthetics are rarely seen in the light of a diachronic historical development which has great bearing on our cultural self-understanding.

Changing what we think is always a sticky process, especially when it comes to religion. When new information becomes available, we cringe under an orthodox mindset, particularly when we challenge ideas and beliefs that have been “set in stone” for decades. Thomas Kuhn coined the term paradigm shift to represent this often-painful transition to a new way of thinking in science. He argued that “normal science” represented a consensus of thought among scientists when certain precepts were taken as truths during a given period. He believed that when new information emerges, old ideas clash with new ones, causing a crisis. Once the basic truths are challenged, the crisis ends in either revolution (where the information provides new understanding) or dismissal (where the information is rejected as unsound). The information age that we live in today has likely surprised all of us as members of the LDS Church at one time or another as we encounter new ideas that revise or even contradict our previous understanding of various aspects of Church history and teachings. This experience is similar to that of the Copernican Revolution, which Kuhn uses as one of his primary examples to illustrate how a paradigm shift works. Using similar instruments and comparable celestial data as those before them, Copernicus and others revolutionized the heavens by describing the earth as orbiting the sun (heliocentric) rather than the sun as orbiting the earth (geocentric). Because the geocentric model was so ingrained in the popular (and scientific!) understanding, the new, heliocentric idea was almost impossible to grasp. Paradigm shifts also occur in religion and particularly within Mormonism. One major difference between Kuhn’s theory of paradigm shift and the changes that occur within Mormonism lies in the fact that Mormonism privileges personal revelation, which is something that cannot be institutionally implemented or decreed (unlike a scientific law). Regular members have varying degrees of religious experience, knowledge, and understanding dependent upon many factors (but, importantly, not “faithfulness” or “worthiness,” or so forth). When members are faced with new information, the experience of processing that information may occur only privately. As such, different members can have distinct experiences with and reactions to the new information they receive. This short preface uses the example of seer stones to examine the idea of how new information enters into the lives of average Mormons. We have all seen or know of friends or family who experience a crisis of faith upon learning new information about the Church, its members, and our history. Perhaps there are those reading who have undergone this difficult and unsettling experience. Anyone who has felt overwhelmed at the continual emergence of new information understands the gravity of these massive paradigm shifts and the potentially significant impact they can have on our lives. By looking at just one example, this preface will provide a helpful way to think about new information and how to deal with it when it arrives.

screens. “You’ll be off any second. Remember, try not to touch anything you don’t have to. Don’t talk to anyone. Don’t contact me in the past. I have no desire not to exist.” Artemis nodded. “I know. Make as little impact as possible, in case the time paradox theory has some merit.” Holly was impatient to get going. “Enough science. Just blast us into the past. We’ll bring the monkey back.” “Lemur,” said Artemis and Foaly together. No1 closed his eyes. When he opened them again they were pure crimson. “Okay, ready to go,” he said conversationally. Artemis blinked. He was expecting No1’s voice of power to be a bit less squeaky. “Are you sure?” No1 groaned. “I know. It’s the voice, isn’t it. Not enough gravel. Qwan says I should go for less airy and more fairy. Trust me, I’m ready. Now hold hands.” Artemis

Moving the focus away from the perpetrator and onto the actual effects not only allows the journalist to report on the issue at hand just as it would if they gave press to the abuser, but it grants additional context and truth that would be otherwise lost. It pulls the issue out of the hypothetical by putting the harm to faces and names and lives, and allows people to feel the reality of it instead of getting lost in jargon, theory, and debate. It avoids the cognitive backfire effect that comes along with signal boosting lies to refute them by properly contextualizing disinformation and harm. Beyond that, there’s wisdom, strength, and resilience to be found in the stories of people impacted by hatred and living in spite of it that you won’t find spilling out of the mouth of disingenuous ratfuckers. We don’t just hear about the abuse or the hate, we hear about what comes next and what we need to do to move beyond it.

Having a TV—which gives you the ability to receive information—fails to establish any capacity for sending information in the opposite direction. And the odd one-way nature of the primary connection Americans now have to our national conversation has a profound impact on their basic attitude toward democracy itself. If you can receive but not send, what does that do to your basic feelings about the nature of your connection to American self-government? “Attachment theory” is an interesting new branch of developmental psychology that sheds light on the importance of consistent, appropriate, and responsive two-way communication—and why it is essential for an individual’s feeling empowered. First developed by John Bowlby, a British psychiatrist, in 1958, attachment theory was further developed by his protégée Mary Ainsworth and other experts studying the psychological development of infants. Although it applies to individuals, attachment theory is, in my view, a metaphor that illuminates the significance of authentic free-flowing communication in any relationship that requires trust. By using this new approach, psychologists were able to discover that every infant learns a crucial and existential lesson during the first year of life about his or her fundamental relationship to the rest of the world. An infant develops an attachment pathway based on different patterns of care and, according to this theory, learns to adopt one of three basic postures toward the universe: In the best case, the infant learns that he or she has the inherent ability to exert a powerful influence on the world and evoke consistent, appropriate responses by communicating signals of hunger or discomfort, happiness or distress. If the caregiver—more often than not the mother—responds to most signals from the infant consistently and appropriately, the infant begins to assume that he or she has inherent power to affect the world. If the primary caregiver responds inappropriately and/or inconsistently, the infant learns to assume that he or she is powerless to affect the larger world and that his or her signals have no intrinsic significance where the universe is concerned. A child who receives really erratic and inconsistent responses from a primary caregiver, even if those responses are occasionally warm and sensitive, develops “anxious resistant attachment.” This pathway creates children who feature anxiety, dependence, and easy victimization. They are easily manipulated and exploited later in life. In the worst case, infants who receive no emotional response from the person or persons responsible for them are at high risk of learning a deep existential rage that makes them prone to violence and antisocial behavior as they grow up. Chronic unresponsiveness leads to what is called “anxious avoidance attachment,” a life pattern that features unquenchable anger, frustration, and aggressive, violent behavior.

There is nothing illogical in the desire of the "have-nots" to appropriate the wealth of the "haves"; in fact, it is part and parcel of the law of animal life. The bear robs the hive and the wolf the fold, and when "nature red in tooth and claw" is stretched into its human dimension, there is nothing irrational in Marx's theory that, granted the power, one social class should devour another. But what is irrational is, to assume that by robbing the hive the bear will assume the industry of the bee, or by robbing the fold the wolf will become as pacific as the sheep. It is astonishing that a man of Marx's high intelligence could have believed in ritualistic cannibalism on the social plane; that by wresting the forces of production from the bourgeoisie and centralizing them in the hands of the proletariat, the proletariat would automatically aacquire the skills of the ruling class. And it is equally astonishing that a man of Lenin's mental calibre could have attempted to put this magic into practice.

The brain makes up l/50th of our body mass but consumes a staggering 1/5th of the calories we burn for energy. If your brain were a car, in terms of gas mileage, it’d be a Hummer. Most of our conscious activity is happening in our prefrontal cortex, the part of our brain responsible for focus, handling short-term memory, solving problems, and moderating impulse control. It’s at the heart of what makes us human and the center for our executive control and willpower. The “last in, first out” theory is very much at work inside our head. The most recent parts of our brain to develop are the first to suffer if there is a shortage of resources. Older, more developed areas of the brain, such as those that regulate breathing and our nervous responses, get first helpings from our blood stream and are virtually unaffected if we decide to skip a meal. The prefrontal cortex, on the other hand, feels the impact. Unfortunately, being relatively young in terms of human development, it’s the runt of the litter come feeding time.

We grossly overestimate the length of the effect of misfortune on our lives. You think that the loss of your fortune or current position will be devastating, but you are probably wrong. More likely, you will adapt to anything, as you probably did after past misfortunes. You may feel a sting, but it will not be as bad as you expect. This kind of misprediction may have a purpose: to motivate us to perform important acts (like buying new cars or getting rich) and to prevent us from taking certain unnecessary risks. And it is part of a more general problem: we humans are supposed to fool ourselves a little bit here and there. According to Trivers’s theory of self-deception, this is supposed to orient us favorably toward the future. But self-deception is not a desirable feature outside of its natural domain. It prevents us from taking some unnecessary risks—but we saw in Chapter 6 how it does not as readily cover a spate of modern risks that we do not fear because they are not vivid, such as investment risks, environmental dangers, or long-term security.

Re-examine all you have been told,' Whitman tells us, 'and dismiss whatever insults your own soul.' Full disclosure: what insults my soul is the idea—popular in the culture just now, and presented in widely variant degrees of complexity—that we can and should write only about people who are fundamentally 'like' us: racially, sexually, genetically, nationally, politically, personally. That only an intimate authorial autobiographical connection with a character can be the rightful basis of a fiction. I do not believe that. I could not have written a single one of my books if I did. But I feel no sense of triumph in my apostasy. It might well be that we simply don’t want or need novels like mine anymore, or any of the kinds of fictions that, in order to exist, must fundamentally disagree with the new theory of 'likeness.' It may be that the whole category of what we used to call fiction is becoming lost to us. And if enough people turn from the concept of fiction as it was once understood, then fighting this transformation will be like going to war against the neologism 'impactful' or mourning the loss of the modal verb 'shall.' As it is with language, so it goes with culture: what is not used or wanted dies. What is needed blooms and spreads.

The evolutionary landscape of the city is now nearly completely revealed to us. There are close encounters of the first kind—the tough but static physical and chemical structure of the city (heat, light, pollution, impenetrable surfaces and all the other urban features we saw in Section II of this book). Evolution as a result of such encounters may come to a standstill when the perfect adaptation is reached. Then there are the even more exciting close encounters of the second kind. These happen where urban animals and plants interact with aspects of the city that are not static, namely where they involve other animals and plants, including humans—all of which could, in principle, respond by changing themselves. This kind of encounter is all the more exciting because it may lead to “Red Queen” evolution: evolutionary arms races where both partners keep finding new ways to gain the upper hand. In theory, such evolution never stops. Yet there is one final part of this urban evolutionary landscape that we have so far skirted around. In the previous chapters, we have seen close encounters of the second kind involving interactions between species. But what about that particularly close encounter within a species? Males and females of the same species also evolve to adapt to each other—we call this sexual selection. It would be naïve to think that there is no urban impact on the amorous animal.

The approach adopted by Daniel Stern and the followers of John Bowlby still appears to gain only peripheral attention in psychoanalytic circles, perhaps because by his theory of initial attachment Bowlby exploded a taboo. By linking the causes of antisocial behavior with the absence of a resilient attachment to the mother, he was flying in the face of Freud’s drive theory. But my conviction is that we have to go a step further than Bowlby went. We are dealing here not just with antisocial behavior and so-called narcissistic disorders but with the inescapable realization that denying and repressing our childhood traumas means reducing our capacity to think and conspiring to erect barriers in our minds. Brain research has succeeded in uncovering the biological foundations of the denial phenomenon. But the consequences, the impact on our mentality, have not yet been adequately contemplated. No one appears to be interested in examining how insensitivity to the suffering of children–a phenomenon found the world over–is bound up with a form of mental paralysis that has its roots in childhood. As children, we learn to suppress and deny natural feelings and to believe sincerely that the cuffs and blows we receive are for our own good and do us no lasting injury. Our brains, furnished with this false information, then instruct us to raise our own children by the same methods, telling them that it is good for them just as it was good for us.

The psychological impact of trauma in both the military and civilian arenas has been documented for well over 100 years [1], but the validity of the traumatic neuroses and their key symptoms have been continuously questioned. This is particularly true for posttraumatic amnesia and therapeutically recovered traumatic memories. Freud’s [2] abandonment of his seduction theory was followed by decades of denial of sexual trauma in the psychoanalytic and broader sociocultural realms [3]. Concomitant negation of posttraumatic symptomatology was noted in regard to the war neuroses, emanating equally from military, medical and social spheres [4]. Thus, Karon and Widener [5] drew attention to professional abandonment of the literature on posttraumatic amnesia in World War II combatants. They considered this to be due to a collective forgetting, comparable to the repression of soldiers, but instead occurring on account of social prejudices. He further noted that the validity of memories was never challenged at the time since there was ample corroborating evidence. Recent research confirms the findings of earlier investigators such as Janet [6], validating posttraumatic amnesia of both civilian and military origin. Van der Hart and Nijenhuis [7] cited clinical studies reporting total amnesia for combat trauma, experiences in Nazi concentration camps, torture and robbery. There is also increasing evidence for the existence of amnesia for child sexual abuse. Thus, Scheflen and Brown [8] concluded from their analysis of 25 empirical studies that such amnesia is a robust finding. Since then, new studies, for example those of Elliott [9], have appeared supporting their conclusion. This paper examines posttraumatic amnesia in World War I (WWI) combatants. The findings are offered as an historical cross-validation of posttraumatic amnesia in all populations, including those subjected to childhood sexual abuse.

Do you know Einstein’s theory of relativity?” Connor just stares at me. “Let’s assume I don’t.” “Yeah, I didn’t either, until . . . well.” I shake my head to clear that line of thought. “Basically, space and time are really one thing, a kind of giant film stretched across the universe called space-time. Dense objects warp the fabric of space-time, like the way a trampoline dips when someone stands on it. If you’ve got something heavy enough, like insanely heavy, it can punch a hole right through.” “Okay, I get that.” “Well, in the future the government develops this massive particle collider called Cassandra. When they slam the right subatomic particles into one another under the right conditions, the particles hypercondense on impact and become heavy enough to punch a tiny hole in space-time. We came through that hole.” “Why?” “Because the future needs to be changed. We need to destroy Cassandra before it’s ever built, or it’s going to end the world. People weren’t meant to travel in time.” “But . . .” Connor presses his fingers into his temples. “If you destroy the machine before it gets built—” “Then it will never have existed for us to travel back in time to destroy it?” Finn says. “Right.” I nod. “It’s a paradox. But the thing about time is that it’s not actually linear, the way we think of it. This person I once knew, he had this theory about time, that it had a kind of consciousness. It cleans things up and keeps itself from being torn apart by paradoxes by freezing certain events and keeping them from being changed. Action—like us doing something to stop Cassandra being built—sticks, while passivity—us never coming back to stop the machine because we couldn’t make the trip—doesn’t. When we . . . do what we have to do to destroy Cassandra, it should become a frozen event, safe from paradoxes.” “How do you get back to your time?” Connor asks. Finn glances at me before answering. “We don’t.” “Oh.

In theory, toppings can include almost anything, but 95 percent of the ramen you consume in Japan will be topped with chashu, Chinese-style roasted pork. In a perfect world, that means luscious slices of marinated belly or shoulder, carefully basted over a low temperature until the fat has rendered and the meat collapses with a hard stare. Beyond the pork, the only other sure bet in a bowl of ramen is negi, thinly sliced green onion, little islands of allium sting in a sea of richness. Pickled bamboo shoots (menma), sheets of nori, bean sprouts, fish cake, raw garlic, and soy-soaked eggs are common constituents, but of course there is a whole world of outlier ingredients that make it into more esoteric bowls, which we'll get into later. While shape and size will vary depending on region and style, ramen noodles all share one thing in common: alkaline salts. Called kansui in Japanese, alkaline salts are what give the noodles a yellow tint and allow them to stand up to the blistering heat of the soup without degrading into a gummy mass. In fact, in the sprawling ecosystem of noodle soups, it may be the alkaline noodle alone that unites the ramen universe: "If it doesn't have kansui, it's not ramen," Kamimura says. Noodles and toppings are paramount in the ramen formula, but the broth is undoubtedly the soul of the bowl, there to unite the disparate tastes and textures at work in the dish. This is where a ramen chef makes his name. Broth can be made from an encyclopedia of flora and fauna: chicken, pork, fish, mushrooms, root vegetables, herbs, spices. Ramen broth isn't about nuance; it's about impact, which is why making most soup involves high heat, long cooking times, and giant heaps of chicken bones, pork bones, or both. Tare is the flavor base that anchors each bowl, that special potion- usually just an ounce or two of concentrated liquid- that bends ramen into one camp or another. In Sapporo, tare is made with miso. In Tokyo, soy sauce takes the lead. At enterprising ramen joints, you'll find tare made with up to two dozen ingredients, an apothecary's stash of dried fish and fungus and esoteric add-ons. The objective of tare is essentially the core objective of Japanese food itself: to pack as much umami as possible into every bite.

Under the impact of Western cultural influences, the souls of many Muslim men and women are slowly shrivelling. They are letting themselves be led away from their erstwhile belief that an improvement of living standards should be but a means to improving man’s spiritual perceptions; they are falling into the same idolatry of ‘progress’ into which the Western world fell after it reduced religion to a mere melodious tinkling somewhere in the background of happening; and are thereby growing smaller in stature, not greater: for all cultural imitation, opposed as it is to creativeness, is bound to make a people small... Not that the Muslims could not learn much from the West, especially in the fields of science and technology. But, then, acquisition of scientific notions and methods is not really ‘imitation’: and certainly not in the case of a people whose faith commands them to search for knowledge wherever it is to be found. Science is neither Western nor Eastern, for all scientific discoveries are only links in an unending chain of intellectual endeavour which embraces mankind as a whole. Every scientist builds on the foundations supplied by his predecessors, be they of his own nation or of another; and this process of building, correcting and improving goes on and on, from man to man, from age to age, from civilisation to civilisation: so that the scientific achievements of a particular age or civilisation can never be said to ‘belong’ to that age or civilisation. At various times one nation, more vigorous than others, is able to contribute more to the general fund of knowledge; but in the long run the process is shared, and legitimately so, by all. There was a time when the civilisation of the Muslims was more vigorous than the civilisation of Europe. It transmitted to Europe many technological inventions of a revolutionary nature, and more than that: the very principles of that ‘scientific method’ on which modern science and civilisation are built. Nevertheless, Jabir ibn Hayyan’s fundamental discoveries in chemistry did not make chemistry an ‘Arabian’ science; nor can algebra and trigonometry be described as ‘Muslim’ sciences, although the one was evolved by Al-Khwarizmi and the other by Al-Battani, both of whom were Muslims: just as one cannot speak of an ‘English’ Theory of Gravity, although the man who formulated it was an Englishman. All such achievements are the common property of the human race. If, therefore, the Muslims adopt, as adopt they must, modern methods in science and technology, they will do not more than follow the evolutionary instinct which causes men to avail themselves of other men’s experiences. But if they adopt - as there is no need for them to do - Western forms of life, Western manners and customs and social concepts, they will not gain thereby: for what the West can give them in this respect will not be superior to what their own culture has given them and to what their own faith points the way. If the Muslims keep their heads cool and accept process as a means and not an end in itself, they may not only retain their own inner freedom but also, perhaps, pass on to Western man the lost secret of life’s sweetness...

Develop a rapid cadence. Ideal running requires a cadence that may be much quicker than you’re used to. Shoot for 180 footfalls per minute. Developing the proper cadence will help you achieve more speed because it increases the number of push-offs per minute. It will also help prevent injury, as you avoid overstriding and placing impact force on your heel. To practice, get an electronic metronome (or download an app for this), set it for 90+ beats per minute, and time the pull of your left foot to the chirp of the metronome. Develop a proper forward lean. With core muscles slightly engaged to generate a bracing effect, the runner leans forward—from the ankles, not from the waist. Land underneath your center of gravity. MacKenzie drills his athletes to make contact with the ground as their midfoot or forefoot passes directly under their center of gravity, rather than having their heels strike out in front of the body. When runners become proficient at this, the pounding stops, and the movement of their legs begins to more closely resemble that of a spinning wheel. Keep contact time brief. “The runner skims over the ground with a slithering motion that does not make the pounding noise heard by the plodder who runs at one speed,” the legendary coach Percy Cerutty once said.7 MacKenzie drills runners to practice a foot pull that spends as little time as possible on the ground. His runners aim to touch down with a light sort of tap that creates little or no sound. The theory is that with less time spent on the ground, the foot has less time to get into the kind of trouble caused by the sheering forces of excessive inward foot rolling, known as “overpronation.” Pull with the hamstring. To create a rapid, piston-like running form, the CFE runner, after the light, quick impact of the foot, pulls the ankle and foot up with the hamstring. Imagine that you had to confine your running stride to the space of a phone booth—you would naturally develop an extremely quick, compact form to gain optimal efficiency. Practice this skill by standing barefoot and raising one leg by sliding your ankle up along the opposite leg. Perform up to 20 repetitions on each leg. Maintain proper posture and position. Proper posture, MacKenzie says, shifts the impact stress of running from the knees to larger muscles in the trunk, namely, the hips and hamstrings. The runner’s head remains up and the eyes focused down the road. With the core muscles engaged, power flows from the larger muscles through to the extremities. Practice proper position by standing with your body weight balanced on the ball of one foot. Keep the knee of your planted leg slightly bent and your lifted foot relaxed as you hold your ankle directly below your hip. In this position, your body is in proper alignment. Practice holding this position for up to 1 minute on each leg. Be patient. Choose one day a week for practicing form drills and technique. MacKenzie recommends wearing minimalist shoes to encourage proper form, but not without taking care of the other necessary work. A quick changeover from motion-control shoes to minimalist shoes is a recipe for tendon problems. Instead of making a rapid transition, ease into minimalist shoes by wearing them just one day per week, during skill work. Then slowly integrate them into your training runs as your feet and legs adapt. Your patience will pay off.

One of the positive side-effects of maintaining a very high degree of awareness of death is that it will prepare the individual to such an extent that, when the individual actually faces death, he or she will be in a better position to maintain his or her presence of mind. Especially in Tantric Buddhism, it is considered that the state of mind which one experiences at the point of death is extremely subtle and, because of the subtlety of the level of that consciousness, it also has a great power and impact upon one’s mental continuum. In Tantric practices we find a lot of emphasis placed on reflections upon the process of death, so that the individual at the time of death not only retains his or her presence of mind, but also is in a position to utilize that subtle state of consciousness effectively towards the realization of the path. From the Tantric perspective, the entire process of existence is explained in terms of the three stages known as ‘death’, the ‘intermediate state’ and ‘rebirth’. All of these three stages of existence are seen as states or manifestations of the consciousness and the energies that accompany or propel the consciousness, so that the intermediate state and rebirth are nothing other than various levels of the subtle consciousness and energy. An example of such fluctuating states can be found in our daily existence, when during the 24-hour day we go through a cycle of deep sleep, the waking period and the dream state. Our daily existence is in fact characterized by these three stages. As death becomes something familiar to you, as you have some knowledge of its processes and can recognize its external and internal indications, you are prepared for it. According to my own experience, I still have no confidence that at the moment of death I will really implement all these practices for which I have prepared. I have no guarantee! Sometimes when I think about death I get some kind of excitement. Instead of fear, I have a feeling of curiosity and this makes it much easier for me to accept death. Of course, my only burden if I die today is, ‘Oh, what will happen to Tibet? What about Tibetan culture? What about the six million Tibetan people’s rights?’ This is my main concern. Otherwise, I feel almost no fear of death. In my daily practice of prayer I visualize eight different deity yogas and eight different deaths. Perhaps when death comes all my preparation may fail. I hope not! I think these practices are mentally very helpful in dealing with death. Even if there is no next life, there is some benefit if they relieve fear. And because there is less fear, one can be more fully prepared. If you are fully prepared then, at the moment of death, you can retain your peace of mind. I think at the time of death a peaceful mind is essential no matter what you believe in, whether it is Buddhism or some other religion. At the moment of death, the individual should not seek to develop anger, hatred and so on. I think even non-believers see that it is better to pass away in a peaceful manner, it is much happier. Also, for those who believe in heaven or some other concept, it is also best to pass away peacefully with the thought of one’s own God or belief in higher forces. For Buddhists and also other ancient Indian traditions, which accept the rebirth or karma theory, naturally at the time of death a virtuous state of mind is beneficial.

In 1997, executives at Disney came to us with a request: Could we make Toy Story 2 as a direct-to-video release—that is, not release it in theaters? At the time, Disney’s suggestion made a lot of sense. In its history, the studio had only released one animated sequel in theaters, 1990’s The Rescuers Down Under, and it had been a flop. In the years since, the direct-to-video market had become extremely lucrative, so when Disney proposed Toy Story 2 for video release only—a niche product with a lower artistic bar—we said yes. While we questioned the quality of most sequels made for the video market, we thought that we could do better. Right away, we realized that we’d made a terrible mistake. Everything about the project ran counter to what we believed in. We didn’t know how to aim low. We had nothing against the direct-to-video model, in theory; Disney was doing it and making heaps of money. We just couldn’t figure out how to go about it without sacrificing quality. What’s more, it soon became clear that scaling back our expectations to make a direct-to-video product was having a negative impact on our internal culture, in that it created an A-team (A Bug’s Life) and a B-team (Toy Story 2). The crew assigned to work on Toy Story 2 was not interested in producing B-level work, and more than a few came into my office to say so.

metawriting can be viewed as "the act of doing something outside of the game in order to impact what is actually occurring in the game.

Our basic understanding of evolutionary theory (how evolution works) in the early twenty-first century may be summed up as follows:   1. Mutation introduces genetic variation, which may introduce phenotypic variation. 2. Developmental processes can introduce broader phenotypic variation, which may be heritable. 3. Gene flow and genetic drift mix genetic variation (and potentially its phenotypic correlates) without regard to the function of those genes or traits. 4. Natural selection shapes genotypic and phenotypic variation in response to specific constraints and pressures in the environment. 5. At any given time one or more of the processes above can be affecting a population. 6. Dynamic organism-environment interaction can result in niche construction, changing pressures of natural selection and resulting in ecological inheritance. 7. Cultural patterns and contexts can impact gene flow and the pressures of natural selection, which in turn can affect genetic evolution (gene-culture coevolution). 8. Multiple inheritance systems (genetic, epigenetic, behavioral, and symbolic) can all provide information and contexts that enable populations to change over time or avoid certain changes.

W O R L D 3 Austrian-born British philosopher Karl Popper (1902 – 98) proposed the idea of the existence of three ‘worlds’: World 1, the world of physical objects, events and biological entities; World 2, the world of mental events and objects; World 3, the world of products of the human mind, or abstract objects (theories, formulae, learning). He proposed that World 3 is partly autonomous from the other two, and that changes in World 3 can impact on Worlds 1 and 2. Today, World 3 is sometimes used to talk about cyberspace and cyberculture, as an emblematic abstract ‘mind-space

If you recognize the genuineness of the testimony of Mary and Joanna, and realize that they became apostles, bearing witness to the risen Jesus, you have to recognize certain facts about the historical Jesus. He did not just present himself as a great teacher, a wise sage, a miracle worker, an exorcist. This inner circle knew better than that, and they were faithful to say so after the fact. The Jesus about whom the earliest disciples bore witness was and is the real Jesus of history and faith. The impact crater in the lives of these disciples, male and female, matches up with the impression Jesus deliberately left on these persons, as we will see in more detail as we turn now to Peter.

Research on brain development illustrates that babies are born with the biological expectation to be a part of a mutually beneficial relationship and that positive relationships are the single most important factor in healthy development.  According to Woodcock-Ross, Hooper, Stenhouse, & Sheaff (2009), “the interactional quality of early relationship experiences has a biological impact on the rapidly developing brain, alongside effects upon psychological health and social functioning” (p. 1009).  In fact, early relationships create the foundation upon which all other learning can occur.  “Each achievement – language and learning, social development, the emergence of self-regulation – occurs in the context of close relationships with others” (National Academy of Science, 2000).   Due to the importance of early relationships for optimal brain development, relational risk factors for infants in the form of unmet emotional needs or negative caregiving experiences places them at an increased risk for mental health problems (Fish & Chapman, 2004).  This risk is mitigated within the context of caring, nurturing relationships with adult caregivers.

there is little empirical data on the effectiveness of foster parent training programs” (Dorsey, et al., 2008, p. 1405).  There is no evidence that training for foster parents impacts the type or quality of care that they provide to children in their home.

Acknowledgement of the prevalence and impact of trauma challenges psychological theories that localize dysfunction within the individual while ignoring the contribution of social forces on adjustment (Brett, 1996; Ross, 2000).

The spotlight really needs to shine on the creation and dissolution of markets rather than on the cheap or low-cost producer as the pivotal impact of disruption.

Of special concern to restorative justice are the needs of crime victims that are not being adequately met by the criminal justice system. Victims often feel ignored, neglected, or even abused by the justice process. This results in part from the legal definition of crime, which does not include victims. Crime is defined as against the state, so the state takes the place of the victims. Yet victims often have a number of specific needs from the justice process. Due to the legal definition of crime and the nature of the criminal justice process, the following four types of needs seem to be especially neglected: 1. Information. Victims need answers to questions they have about the offense—why it happened and what has happened since. They need real information, not speculation or the legally constrained information that comes from a trial or plea agreement. Securing real information usually requires direct or indirect access to offenders who hold this information. 2. Truth-telling. An important element in healing or transcending the experience of crime is an opportunity to tell the story of what happened. Indeed, it is often important for a victim to be able to retell this many times. There are good therapeutic reasons for this. Part of the trauma of crime is the way it upsets our views of ourselves and our world, our life-stories. Transcendence of these experiences means “restorying” our lives by telling the stories in significant settings, often where they can receive public acknowledgment. Often, too, it is important for victims to tell their stories to the ones who caused the harm and to have them understand the impact of their actions. 3. Empowerment. Victims often feel like control has been taken away from them by the offenses they’ve experienced—control over their properties, their bodies, their emotions, their dreams. Involvement in their own cases as they go through the justice process can be an important way to return a sense of empowerment to them. 4. Restitution or vindication. Restitution by offenders is often important to victims, sometimes because of the actual losses, but just as importantly, because of the symbolic recognition restitution implies. When an offender makes an effort to make right the harm, even if only partially, it is a way of saying “I am taking responsibility, and you are not to blame.” Restitution, in fact, is a symptom or sign of a more basic need, the need for vindication. While the concept of vindication is beyond the scope of this booklet, I am convinced that it is a basic need that we all have when we are treated unjustly. Restitution is one of a number of ways of meeting this need to even the score. Apology may also contribute to this need to have one’s harm recognized. The theory and practice of restorative justice have

Most of these take a strong stand and present a case either for or against impact theory. In my opinion, the best of the pro-impact books is James Lawrence Powell's Night Comes to the Cretaceous (New York: W. H. Freeman, 1998). The case against the impact theory is vigorously argued by Charles Officer and Jake Page in The Great Dinosaur Extinction Controversy (Reading, MA: Helix Books, 1996).

In 2006, there is no army of recovered memory therapists, and Dr McNally’s assumptions about patients with PTSD and those working in this field are troubling. Owing to past debates, those working in the PTSD field are perhaps more knowledgeable than others about malingered, factitious, and iatrogenic variants. Why, then, does Dr McNally attack PTSD as a valid diagnosis, demean those working in the field, and suggest that sufferers are mostly malingered or iatrogenic, while giving little or no consideration is given to such variants of other psychiatric conditions? Perhaps the trauma field has been “so often embroiled in serious controversy” (4, p 816) for the same reason Dr McNally and others have trouble imagining the traumatization of a Vietnam War cook or clerk. One theory suggests that there is a conscious decision on the part of some individuals to deny trauma and its impact. Another suggests that some individuals may use dissociation or repression to block from consciousness what is quite obvious to those who listen to real-life patients." Cameron, C., & Heber, A. (2006). Re: Troubles in Traumatology, and Debunking Myths about Trauma and Memory/Reply: Troubles in Traumatology and Debunking Myths about Trauma and Memory. Canadian journal of psychiatry, 51(6), 402.

In his recent guest editorial, Richard McNally voices skepticism about the National Vietnam Veteran’s Readjustment Study (NVVRS) data reporting that over one-half of those who served in the Vietnam War have posttraumatic stress disorder (PTSD) or subclinical PTSD. Dr McNally is particularly skeptical because only 15% of soldiers served in combat units (1). He writes, “the mystery behind the discrepancy in numbers of those with the disease and of those in combat remains unsolved today” (4, p 815). He talks about bizarre facts and implies many, if not most, cases of PTSD are malingered or iatrogenic. Dr McNally ignores the obvious reality that when people are deployed to a war zone, exposure to trauma is not limited to members of combat units (2,3). At the Operational Trauma and Stress Support Centre of the Canadian Forces in Ottawa, we have assessed over 100 Canadian soldiers, many of whom have never been in combat units, who have experienced a range of horrific traumas and threats in places like Rwanda, Somalia, Bosnia, and Afghanistan. We must inform Dr McNally that, in real world practice, even cooks and clerks are affected when faced with death, genocide, ethnic cleansing, bombs, landmines, snipers, and suicide bombers ... One theory suggests that there is a conscious decision on the part of some individuals to deny trauma and its impact. Another suggests that some individuals may use dissociation or repression to block from consciousness what is quite obvious to those who listen to real-life patients." Cameron, C., & Heber, A. (2006). Re: Troubles in Traumatology, and Debunking Myths about Trauma and Memory/Reply: Troubles in Traumatology and Debunking Myths about Trauma and Memory. Canadian journal of psychiatry, 51(6), 402.

Reading fiction—excerpts from National Book Award finalists, winners of the Pen/O. Henry Prize for short stories, or even Amazon bestsellers—has been shown to enhance theory of mind:

Using the confirmation bias, these people will tell you that religion was horrible for mankind by counting deaths from the Inquisition and various religious wars. But they will not show you how many people were killed by nationalism, social science, and political theory under Stalinism or during the Vietnam War.

Field Collapse. The answer to Schrodinger's dilemma is what we now call field collapse. In QFT, when a field quantum interacts, it must interact as a unit. Half of the quantum cannot do one thing while the other half does another. If a quantum is absorbed by a molecule, the entire quantum must be absorbed, no matter how spread out it may be. If a quantum is scattered by a molecule in a cloud chamber, it can interact only with that molecule, and not with several molecules at the same time. As Art Hobson wrote, The tracks are made by successive individual interactions between a matter field and gas or water molecules. The matter field collapses...each time it interacts with a molecule, while spreading out as a matter field between impacts. However, I must remind you that field collapse, while a necessary consequence of the quantum nature of fields, is not described by the equations of QFT. This problem will be discussed further in Chapter 8 (The Gaps). Nonetheless, and even though many physicists find it a bitter pill to swallow, there is nothing inconsistent or paradoxical about field collapse. It just isn't what we expected.

mild form of autism: Asperger syndrome. The psychologist Simon Baron-Cohen has produced much research distinguishing between polar extremes in people’s temperament with respect to two faculties: ability to systematize, and ability to empathize and understand others. According to his research, purely systematizing persons suffer from a lack of theory of mind; they are drawn to engineering and similar occupations (and when they fail, to, say, mathematical economics); empathizing minds are drawn to more social (or literary) professions. Fat Tony, of course, would fall in the more social category. Males are overrepresented in the systematizing category; females dominate the other extreme.

What is important to remember is that superior detail-focused processing does not equate to being effective or even correct. Plus, it impacts not only what is seen but also what is not seen. For example, a detail-focused individual might accurately note the exact number of mixed metaphors or dangling participles in a page of writing but be relatively clueless about what the writer is actually saying.

According to the RO DBT neuroregulatory model (see chapter 2), when we are excited, elated, or proud of an accomplishment, our sympathetic nervous system (SNS) excitatory approach/reward system is activated, and, because of neuroinhibitory relationships between the parasympathetic nervous system (PNS) and the SNS, the excitatory approach/reward system functions to downregulate or impair the social safety system mediated by the ventral vagal complex of the PNS (the PNS-VVC). Excitatory reward mood states are energizing and associated with feelings of joy, self-confidence, and agency. When we are in positive mood states, we are more likely to be assertive, arrogant, and opinionated. Despite feeling on top of the world, we lose our ability to empathically read the subtle social signals displayed by others and also are less aware of how our behavior may be impacting them.

We can see its impact on the world in their attacks on science and reason.

It's not my agenda to bring an impact with an immediate effect, it's my agenda to pave the theory of action to start a culture which will bring thousands of Impact after several decades of my death in Bihar.

BARGAIN-ISSUE PATTERN IN SECONDARY COMPANIES. We have defined a secondary company as one that is not a leader in a fairly important industry. Thus it is usually one of the smaller concerns in its field, but it may equally well be the chief unit in an unimportant line. By way of exception, any company that has established itself as a growth stock is not ordinarily considered “secondary.” In the great bull market of the 1920s relatively little distinction was drawn between industry leaders and other listed issues, provided the latter were of respectable size. The public felt that a middle-sized company was strong enough to weather storms and that it had a better chance for really spectacular expansion than one that was already of major dimensions. The depression years 1931–32, however, had a particularly devastating impact on the companies below the first rank either in size or in inherent stability. As a result of that experience investors have since developed a pronounced preference for industry leaders and a corresponding lack of interest most of the time in the ordinary company of secondary importance. This has meant that the latter group have usually sold at much lower prices in relation to earnings and assets than have the former. It has meant further that in many instances the price has fallen so low as to establish the issue in the bargain class. When investors rejected the stocks of secondary companies, even though these sold at relatively low prices, they were expressing a belief or fear that such companies faced a dismal future. In fact, at least subconsciously, they calculated that any price was too high for them because they were heading for extinction—just as in 1929 the companion theory for the “blue chips” was that no price was too high for them because their future possibilities were limitless. Both of these views were exaggerations and were productive of serious investment errors. Actually, the typical middle-sized listed company is a large one when compared with the average privately owned business. There is no sound reason why such companies should not continue indefinitely in operation, undergoing the vicissitudes characteristic of our economy but earning on the whole a fair return on their invested capital.

We can shift a student's focus from the anxiety of proving ability in the face of negative stereotypes to the confidence of improving with effort despite the negative stereotypes. Embracing a theory of intelligence as something that can develop—that can be expanded through effective effort—is something all of us can do to reduce the impact of stereotype threat and increase achievement in all of our students.

If no one had an army, armies would not be needed. But the same can be said of most lobbyists, PR specialists, telemarketers, and corporate lawyers. Also, like literal goons, they have a largely negative impact on society. I think almost anyone would concur that, were all telemarketers to disappear, the world would be a better place. But I think most would also agree that if all corporate lawyers, bank lobbyists, or marketing gurus were to similarly vanish in a puff of smoke, the world would be at least a little bit more bearable.

Skin in the game can make boring things less boring. When you have skin in the game, dull things like checking the safety of the aircraft because you may be forced to be a passenger in it cease to be boring. If you are an investor in a company, doing ultra-boring things like reading the footnotes of a financial statement (where the real information is to be found) becomes, well, almost not boring. But there is an even more vital dimension. Many addicts who normally have a dull intellect and the mental nimbleness of a cauliflower—or a foreign policy expert—are capable of the most ingenious tricks to procure their drugs. When they undergo rehab, they are often told that should they spend half the mental energy trying to make money as they did procuring drugs, they are guaranteed to become millionaires. But, to no avail. Without the addiction, their miraculous powers go away. It was like a magical potion that gave remarkable powers to those seeking it, but not those drinking it. A confession. When I don’t have skin in the game, I am usually dumb. My knowledge of technical matters, such as risk and probability, did not initially come from books. It did not come from lofty philosophizing and scientific hunger. It did not even come from curiosity. It came from the thrills and hormonal flush one gets while taking risks in the markets. I never thought mathematics was something interesting to me until, when I was at Wharton, a friend told me about the financial options I described earlier (and their generalization, complex derivatives). I immediately decided to make a career in them. It was a combination of financial trading and complicated probability. The field was new and uncharted. I knew in my guts there were mistakes in the theories that used the conventional bell curve and ignored the impact of the tails (extreme events). I knew in my guts that academics had not the slightest clue about the risks. So, to find errors in the estimation of these probabilistic securities, I had to study probability, which mysteriously and instantly became fun, even gripping. When there was risk on the line, suddenly a second brain in me manifested itself, and the probabilities of intricate sequences became suddenly effortless to analyze and map. When there is fire, you will run faster than in any competition. When you ski downhill some movements become effortless. Then I became dumb again when there was no real action. Furthermore, as traders the mathematics we used fit our problem like a glove, unlike academics with a theory looking for some application—in some cases we had to invent models out of thin air and could not afford the wrong equations. Applying math to practical problems was another business altogether; it meant a deep understanding of the problem before writing the equations.

History from Below’ directed attention to the important roles the masses had played politically, in bringing about major revolutions. It argued that history was not an affair of the upper classes only, using the French Revolution as an example of how even its ‘bourgeois’ phase was driven by the actions of peasants and artisans, and how the proletariat was destined to be the main agent of history in ushering Communism.[9] This approach, advanced by Marxist historians, would be extended by feminists and cultural Marxists generally into a call for a new history that would include the ‘indispensable’ roles and achievements of a whole host of ‘minorities’ neglected by traditional academics (i.e. gays, transsexuals, lesbians, blacks etc.), all of which contained a corresponding assault, and inevitable devaluation of the one agent that stood out as unoppressed, as ultimate oppressor: white hetero males, the very beings responsible for almost all the greatest works in Art and Science. The argument by World Systems Theory is that the ‘core’ countries of the West had achieved their status as advanced cultures by exploitation and holding down the ‘periphery’ and that a true historical narrative entailed an appreciation of the morally superior ways of Third World peoples struggling to liberate themselves from a world system controlled by white owned multinationals. This too has had an immensely negative impact on students, leading them to believe that the West only managed to modernise by extracting resources from the Third World and enslaving Africans and Natives.[10] This highly influential school has missed the far more important role of modern science and liberal institutions in the industrialisation of Western European nations.