Implement Change Quotes

Artists to my mind are the real architects of change, and not the political legislators who implement change after the fact.

Politicians and corporate leaders who appeared to rule over their fellow humans were actually only puppets for the Masters, who used them to implement all their agendas to ensure a continuation of separation and control. In this way, when the populace became irate at a politician or corporate leader, the Masters would force them to resign from their position and have another puppet take their place. The populace would believe the problem had been taken care of and real change had occurred, that the root of the problem had been fixed, so they would rejoice and become complacent. When in actuality, the same old revolving-door record would play over and over again, with the real root of power, the Masters, staying at the helm of the ship.

Karl Marx said, “The task is not just to understand the world but to change it.” A variant to keep in mind is that if you want to change the world you’d better try to understand it. That doesn’t mean listening to a talk or reading a book, though that’s helpful sometimes. You learn from participating. You learn from others. You learn from the people you’re trying to organize. We all have to gain the understanding and the experience to formulate and implement ideas.

The key to real change lies not in implementing a new process, but in getting people to hold one another accountable to the process.

You can’t make people listen to you. You can’t make them execute. That might be a temporary solution for a simple task. But to implement real change, to drive people to accomplish something truly complex or difficult or dangerous—you can’t make people do those things. You have to lead them.

Change your thoughts, change your life. —LAO TZU When I was fighting depression, I remember hearing this expression and not understanding it at first. When I decided to implement it in my life, a whole new world opened up for me. Change the negative, self-loathing thoughts to positive, self-affirming ones. When you’re positive about yourself and everything around you, you begin to see the world in a different light. Your life today is what you make of it. Goal: Be mindful of the tone of your thoughts.

Organizations seek to implement change because they acknowledge that the present version of the business is insufficient and that to ensure business continuity the business must manifest a new version of itself.

The ego might resist change until a person’s level of discomfort becomes unbearable. A person can employ logic to overcome the ego’s defense mechanism and intentionally integrate needed revisions in a person’s obsolete or ineffective beliefs and behavior patterns. The subtle sense that something is amiss in a person’s life can lead to a gradual or quick alteration in a person’s conscious thoughts and outlook on life. Resisting change can prolong unhappiness whereas implementing change can establish internal harmony and instate joy in a person’s life.

Almost everything we know about good software architecture has to do with making software easy to change

At this crucial point, for the Roman Church to reach a compromise between this myth of Mithra and the Hellenistic Christianity of St. Paul, it was necessary to have a sudden change of events or an altered version of Jesus's life, and it was here that the Roman Church began to implement a psychological process known today as Cognitive Dissonance. In a few words, this happens when a group of people produce a false reconstruction of an event they want to continue to believe in, a literary strategy also known as the Reconstructive Hypothesis. This theological notion is equally known as Apotheosis or the glorification of a subject to divine level such as a human becoming a god. In the case of Jesus, this process was copied in its entirety from the religion of Mithra where their 'divinisations' were practically the same.

It doesn’t matter which continent I am working in; I typically encounter three-employee change standpoints: Advocates, Observers and Rebels. However, to successfully implement organisational change management, we must engage, communicate and entice these three employee groups to get buy-in, change adoption and benefits realisation

Up to a point a man’s life is shaped by environment, heredity, and movements and changes in the world about him; then there comes a time when it lies within his grasp to shape the clay of his life into the sort of thing he wishes to be. Only the weak blame parents, their race, their times, lack of good fortune, or the quirks of fate. Everyone has it within his power to say, this I am today, that I shall be tomorrow. The wish, however, must be implemented by deeds.

Putting coalitions in place that consist of various stakeholders is often times crucial to a successful change management implementation.

To be successful in life , Plan, Implement, Revise, Update, and Build on Change.

Behavior precedes belief - that is, most people must engage in a behavior before they accept that it is beneficial; then they see the results, and then they believe that it is the right thing to do....implementation precedes buy-in; it does not follow it.

In business, when it comes to implementing change, there's a lot of redefining that often needs to happen... that might include redefining budgets, redefining resources, redefining business processes, and redefining value.

Trauma changes us forever, so be kind and accepting of yourself; deliberate and plan all your healing. Prioritise your boundaries and implement your vision map to be the person you want to be.

When a company is implementing vital changes, it's going to include some discomfort. Anytime we forego the comfort of the known even in search of something better, it's still a little bit uncomfortable as we transition from one state of being to another state of being.

One of the major prompts for businesses implementing change is the evolution of technology. As new technologies emerge or new use cases emerge for existing technologies; markets are forced to reorganize and therefore businesses are prompted to reorganize in response to that.

When changes are being implemented in a company, it's usually the case that the extent to which people are invested in the current status quo is the extent to which they will resist the proposed changes. So the key is to get everyone divested from the old status quo and invested in a new status quo.

When we use love and compassion as our guiding principles we can create, develop and implement systems of change that are beneficial to all sentient beings and to the environment.

While there is wisdom in refraining from implementing change merely for the sake of change, clinging to old ways solely for the sake of their antiquity is obviously equally futile.

The world is changing. No matter what any of us is shopping for, we can find good products, good services, good solutions. We want to enjoy the experience of using those products, those services. This firm doesn't have a lock on brilliance. Your prospective clients can find that elsewhere. They want to enjoy the experience of implementing a brilliant solution in collegial and congenial partnership with teh people who brought it to them.

In the nineteenth century the Industrial Revolution created new conditions and problems that none of the existing social, economic, and political models could cope with. Feudalism, monarchism, and traditional religions were not adapted to managing industrial metropolises, millions of uprooted workers, or the constantly changing nature of the modern economy. Consequently, humankind had to develop completely new models—liberal democracies, communist dictatorships, and fascist regimes—and it took more than a century of terrible wars and revolutions to experiment with these models, separate the wheat from the chaff, and implement the best solutions. Child labor in Dickensian coal mines, the First World War, and the Great Ukrainian Famine of 1932–33 constituted just a small part of the tuition fees humankind had to pay.

The world tried to crush you, and you refused to be shattered. You've recovered from every setback a stronger person, rising form the ashes only to astonish everyone around you. And you will continue to surprise and confuse those who underestimate you. It is an inevitability. A forgone conclusion. But you should know now that being a leader is a thankless occupation. Few will ever be grateful for what you do or for the changes you implement. Their memories will be short, convenient. Your every success will be scruntinized. Your accomplishments will be brushed aside, breeding only greater expectations from those around you. Your power will push you further away from your friends. You will be made to feel lonely. Lost. You will long for validation from those you once admired, agonizing between pleasing old friends and doing what is right. But you must never, ever let the idiots into your head. They will only lead you astray.

We can go to Bible study and amen every point made, but if we don’t apply it to our lives, we won’t be changed. And I’ll even take it a step further and say that if we’ve been exposed to a teaching that we know we need to implement and we don’t make any changes, that’s a clue that the hardening of that part of our heart is in process.

It's a great idea to analyze how screen time has changed your life and how it alters your behavior. If you don't like what you see, implement changes. Get comfortable again with real human connection and don't give so much power to the screen and what is behind it. Real life is in the present moment, happening right now. We never know how many days we have in front of us. Let's live them fully, not virtually.

When we're talking about implementing change in business, it's good have a holistic view and to consider all of the dynamics, including: What is the scope of the change? Who is being impacted (customers, employees, others)? How are people being impacted, and in what way? Are there different perspectives regarding the experience of the change? What exactly is being changed (systems, processes, jobs)? What is the expected timeline for the change?

What doesn’t work in the box 1. Trying to change others 2. Doing my best to “cope” with others 3. Leaving 4. Communicating 5. Implementing new skills or techniques

They must be plans for learning rather than plans for implementation.

Far more difficult than implementing change is figuring out what works, understanding why it works, grasping when to change, and knowing when not to.

This is the difference between someone whose heart is purified and sound and one whose heart is impure and corrupt. Impure people oppress, and the pure-hearted not only forgive their oppressors, but elevate them in status and character. In order to purify ourselves, we must begin to recognize this truth. This is what this book is all about — a book of self-purification and a manual of liberation. If we work on our hearts, if we actually implement what is suggested here, we’ll begin to see changes in our lives, our condition, our society, and even within our own family dynamics. It is a blessing that we have this science of purification, a blessing that this teaching exists in the world today. What remains is for us to take these teachings seriously. Signs, Symptoms and Cures of the Spiritual Diseases of the Heart. Translation and Commentary of Imam Mawlud's Matharat al-Qulub. Schaykh Hamza Yusuf. E-Book S. 10

Thinking scientifically requires the ability to reason abstractly, which itself is at the foundation of all morality. Consider the mental rotation required to implement the Golden Rule: Do unto others as you would have them do unto you. This necessitates one to change positions—to become the other—and then to extrapolate what action X would feel like as the receiver instead of the doer (or as the victim instead of the perpetrator). A case can be made that the type of conceptual ratiocination required for both scientific and moral reasoning not only is linked historically and psychologically, but also that it has been improving over time as we become better at nonconcrete, theoretical reflection.

Power, properly understood, is the ability to achieve purpose. It is the strength required to bring about social, political, or economic changes. In this sense power is not only desirable but necessary in order to implement the demands of love and justice. One of the greatest problems of history is that the concepts of love and power are usually contrasted as polar opposites. Love is identified with a resignation of power and power with a denial of love. What is needed is a realization that power without love is reckless and abusive and that love without power is sentimental and anemic. Power at its best is love implementing the demands of justice. Justice at its best is love correcting everything that stands against love.

Hear him now as he toils. He has a long garden-implement in his hand, and he is sending up the death-rate in slug circles with a devastating rapidity.             "Ta-ra-ra boom-de-ay              Ta-ra-ra BOOM—" And the boom is a death-knell. As it rings softly out on the pleasant spring air, another stout slug has made the Great Change.

In the market economy the consumers are supreme. Consumers determine, by their buying or abstention from buying, what should be produced, by whom and how, of what quality and in what quantity. The entrepreneurs, capitalists, and landowners who fail to satisfy in the best possible and cheapest way the most urgent of the not yet satisfied wishes of the consumers are forced to go out of business and forfeit their preferred position. In business offices and in laboratories the keenest minds are busy fructifying the most complex achievements of scientific research for the production of ever better implements and gadgets for people who have no inkling of the scientific theories that make the fabrication of such things possible. The bigger an enterprise is, the more it is forced to adjust its production activities to the changing whims and fancies of the masses, its masters. The fundamental principle of capitalism is mass production to supply the masses. It is the patronage of the masses that makes enterprises grow into bigness. The common man is supreme in the market economy. He is the customer “who is always right.

the Japanese ministry of Education acted with inappropriate haste and unforgivable cavalierness, implementing drastic change before anyone realized what was happening. . . . In English it would be almost ad bad as enforcing a new spelling of philosophy as filosofee.

It could be that our longing for Revolution is like our longing for perfect love, the impulse we all have for union that was for so long met by religion. However we assign these yearnings, it is difficult to ignore the obvious need for change. Some of us will ascribe it to romantic love, some to consumerism, some to utopianism. It doesn’t really matter. What is important is that for the first time in history we have the means to implement a truly representative system, the means to globally communicate it, and the conditions that require it.

They must be plans for learning rather than plans for implementation. By approaching a disruptive business with the mindset that they can’t know where the market is, managers would identify what critical information about new markets is most necessary and in what sequence that information is needed.

Gandhi's insistence that personal change and the ability to bring about social change are linked. He warns that it is no use striving to implement principles such as nonviolence or justice in public affairs so long as one neglects them in one's personal life. And it is wise to begin in small and piecemeal ways.

How will we feed an ever-growing population? Provide clean water, generate renewable energy, prevent and cure disease and slow down global climate change? I hope that science and technology will provide the answers to these questions, but it will take people, human beings with knowledge and understanding, to implement these solutions.

Restructuring an organization is a significant undertaking, and its success cannot be assumed merely by the implementation of new charts or policies. To truly confirm that the restructuring has achieved its intended outcomes—namely, enhanced adaptability, efficiency, and resilience—organizations must establish clear, measurable metrics.

People change their behavior and thinking not because they are “told to be different” but when the conditions are present that require and empower them to figure out what to do and to act on a plan. Try giving teenagers a lot of advice and see if it changes behavior. They probably don’t look at you and say, “Gee, Dad, or Mom, thanks for explaining reality to me. Now I will run out and do it.” But if you provide context—by listening, sharing information and positive examples, setting expectations and consequences, creating a healthy emotional climate, and challenging them to do their best—they will figure it out and implement it. That is a lot better than just “telling them what to do.

By changing a single thought, we begin to uplift ourselves and our communities. We must cultivate noble thinking. When we harbor thoughts that are acquisitive, selfish, and divisive, based in fear and greed, our actions will lead to our own downfall and harm society. The purpose of our human life is to implement practices that uplift us and help society.

McConnell writes, "In ten years the pendulum has swung from 'design everything' to 'design nothing.' But the alternative to BDUF [Big Design Up Front] isn't no design up front, it's a Little Design Up Front (LDUF) or Enough Design Up Front (ENUF)." This is a strawman argument. The alternative to designing before implementing is designing after implementing.

Just implementing technology alone does not produce a digital transformation. Changing an organization by taking advantage of the potential of technologies does.

Happiness, in the Aristotelian sense, means deciding what you want to do, and why, and then implementing a plan to achieve it.

We look to the past not to find excuses for reprehensible behavior but because narrative holds the key to unlocking destructive patterns and implementing all future change.

Ensure that value is created for all stakeholders – customers, employees, partners, society, and investors – simultaneously

The human side of analytics is the biggest challenge to implementing big data.

Strategic-operational KPIs alignment gives the organization a powerful tool to use when implementing change.

In teams where there are significant power differences, when team members with less power are better able to speak up, the team has more success implementing new technology changes.

True choice requires that a person have the ability to choose an option and not be prevented from choosing it by any external force, meaning that a system tending too far toward either extreme will limit People’s opportunities. Also, both extremes can produce additional problems in practice. Aside from the fact that a lack of “freedom to” can lead to privation, suffering, and death for those who can’t provide for themselves, it can also lead to a de facto plutocracy. The extremely wealthy can come to wield disproportionate power, enabling them to avoid punishment for illegal practices or to change the law itself in ways that perpetuate their advantages at the cost of others, a charge often levied against the “robber baron” industrialists of the late nineteenth century. A lack of “freedom from,” on the other hand, can encourage people to do less work than they’re capable of since they know their needs will be met, and it may stifle innovation and entrepreneurship because people receive few or no additional material benefits for exerting additional effort. Moreover, a government must have extensive power over its people to implement such a system, and as can be seen in the actions of the majority of communist governments in the past, power corrupts.

So how does the massively complicated brain, with its eighty-six billion neurons, get built from such a small recipe book? The answer pivots on a clever strategy implemented by the genome: build incompletely and let world experience refine. Thus, for humans at birth, the brain is remarkably unfinished, and interaction with the world is necessary to complete it.

It became my mission to work with young people to help show them the way, not save them! But help them understand that there are choices that can be made that will make the difference for the rest of their lives.

this book. One of the core beliefs I hold is the importance of compounding. Compounding takes place when you attempt One More Try, time and time again. When you're successful in implementing a One More Try mentality, you'll create and compound more wins for yourself. Each of those wins creates an incremental advancement toward your goals. You stack them on top of each other to produce significant long‐term changes in your life.

Like the project manager, a coach needs the ability to implement plays that are appropriate to the fluidity of the situation, and to change those plays at a moment’s notice. This is what will help him and his team win the game.

Change has to do with an organizations identity, not just its operations. Operations follow identity, not the other way around. So when we think about change, it’s about “who are we as a company?” and “who are we becoming as a company?” That said, the identity of who we are becoming must permeate the organization through each individual identity in the organization being changed – not just people being given new sets of instructions. Implementing the R6 framework definitely starts with you, the executives and senior managers, but it also allows for more distributed implementation throughout the organization – and that’s good for you. That frees you up to stay focused on the big picture.

It turns out that addressing the most urgent problems of our time is, well, hard. But what is maddening about this debate is not how difficult fair-tax implementation would be but how utterly easy it is to find enough money to defeat poverty by closing nonsensical tax loopholes. If you don’t like the changes I suggested above, I can propose twenty smaller reforms, or fifty tinier ones, or a hundred even more innocuous nudges to get us there. We could raise $25 billion by winding down the mortgage interest deduction, which disproportionately benefits high-income families and does nothing to promote homeownership. We could find $64.7 billion by increasing the maximum taxable amount of earnings for Social Security so that high- and low-income workers are taxed at the same rate. We could scratch out another $37.3 billion if we treated capital gains and dividends for wealthy Americans the same way we treat income for tax purposes.

Agile coach: The individual is an agile expert who provides guidance for new agile implementations as well as existing agile teams. The agile coach is experienced in employing agile techniques in different environments and has successfully run diverse agile projects. The individual builds and maintains relationships with everyone involved, coaches individuals, trains groups, and facilitates interactive workshops. The agile coach is typically from outside the organization, and the role may be temporary or permanent.

Anything that helps an individual heal, stretch, and grow requires confrontation: updating a previous belief, reworking old patterns that no longer serve, overhauling your spiritual systems, implementing an elimination diet. Comfort is not a companion of change.

The people did not come out in opposition to Evo, rather they mobilized to say no to any attempt to govern without consultation, to demand rectification and recognition,” argues Isabel Rauber. In an act of humility, revealing both his great wisdom and his roots, Evo Morales changed course by withdrawing the decree and reiterating his decision to “govern by obeying,” which, in strict terms, is not a question of either governing or obeying, but rather governing together, working jointly on key measures, and sharing responsibility for decisions made and their implementation.

Given the degree of feedback available to the average citizen of a democracy, it makes little sense to agitate for changing the system as a whole. Since the system is so flexible and responsive, it is impossible to imagine that it can be replaced with any system that is more flexible – thus the practical ideal for anyone interested in social change is to bring his ideas to the “marketplace” of democracy, see who he can get on board, and implement his vision within the system – peacefully, politically, democratically. This is a truly wonderful fairy tale, which has only the slight disadvantage of having nothing to do with democracy whatsoever.

As we headed into the final year of the Obama presidency, we inhabited two distinct worlds. In one, we’d achieved a global climate change agreement, the Iran deal was being implemented, the economy was growing, twenty million people had signed up for healthcare, and Obama’s approval rating was rising. In another, Republican presidential candidates were painting a picture of a dystopian nightmare of crime, rampant immigration, ISIL terrorism, and wage stagnation in America. Because the two realities were so far removed from each other, and because Obama wasn’t running, it was hard to do anything but put our heads down and focus on what we could get done.

I regularly invite educators and leaders to send me their questions, and hundreds of them do so every month. The most common question, however, is one to which my response is probably most disappointing. The question is “How do I get better buy-in from my staff before I implement some critically needed changes?” The answer is “You don’t.

Although Manmohan Singh, the helmsman, got the credit, it was Rao who took the tough and aggressive decisions and provided the energy and political support. He was shrewd and knew how to deal with dissent. The manner in which he pushed through the industrial policy in the cabinet is an example. At the same time, the reforms would not have happened without Manmohan Singh. To the extent that there was one, he created the road map. In a brilliant move, he set up a set of committees—bank reform under Narsimhan, tax reform under Chelliah, and insurance reform under Malhotra—and they provided crucial intellectual sustenance and legitimacy for reform measures in these areas. It needed Manmohan Singh to come and change the nation’s mind-set to growth. But Manmohan Singh is a reticent man and cautious by nature. On his own, without Rao’s constant support, he would not have done it. The new trade policy would not have come about as speedily without Chidambaram. Varma was a terror as the head of the steering committee and he provided the momentum for the implementation of the reforms for two years. He knew the system well, and he played it in favor of the reforms. Varma’s crucial contributions, I believe, have not been understood or appreciated. In the end, all three—Manmohan Singh, Chidambaram, and Varma—derived their strength from Narasimha Rao.

short term always leaves us in a place worse off than when we started. — To properly heal from addiction, we need a holistic approach. We need to create a life we don’t need to escape. We need to address the root causes that made us turn outside ourselves in the first place. This means getting our physical health back, finding a good therapist, ending or leaving abusive relationships, learning to reinhabit our bodies, changing our negative thought patterns, building support networks, finding meaning and connecting to something greater than ourselves, and so on. To break the cycle of addiction, we need to learn to deal with cravings, break old habits, and create new ones. To address all of this is an overwhelming task, but there is a sane, empowering, and balanced approach. But before we discuss how to implement solutions to the Two-Part Problem, we need to address one of the bigger issues that women and other historically oppressed folks need to consider, which is how patriarchal structures affect the root causes of addiction, how they dominate the recovery landscape, and what that means for how we experience recovery. If we are sick from sexism, homophobia, racism, classism, microaggressions, misogyny, ableism, American capitalism, and so on—and we are—then we need to understand how recovery frameworks that were never built with us in mind can actually work against us, further pathologizing characteristics, attributes, and behaviors that have been used to keep us out of our power for millennia. We need to examine what it means for us individually and collectively when a structure built by and for upper-class white men in the early twentieth century dominates the treatment landscape.

THE TEN CHARACTERISTICS OF DIFFERENCE THINKERS They practice empathy because they care enough to make an impact. They have a clear sense of the change they want to make in the world. They are impatient about tactics and endlessly patient about implementing their strategy. They ask the right questions, and that means that they talk more than twice as much as they listen, because talking takes guts. Mostly, they ignore those who offer empty criticism. They watch what people do and don’t just believe what people tell them. They innovate and create at the edges, ignoring the market of everyone. They make products for their customers, instead of trying to find customers for their products. They understand that they need to give people a story to tell—a ‘you’ve gotta see this’ moment. They work hard to change how people feel, by creating intangible value that gives them an emotional point of difference. They understand that trust is their second-most valuable asset. The first is the willingness to be wrong for the right reason.

IT historically goes for perfection. Many times there is the thinking that unless every business requirement, function or feature is implemented the solution will not be acceptable. It is easy to over-architect solutions and build much more than what the business would be happy with. Constructing more than what is really needed is a form of waste.

The announcement went out all over the Empire: to prevent the spread of disease, citizens were required to implement quarantine procedures. They should stay home as much as possible. Keep at least six feet away from other people. And cover their mouths and noses with masks whenever they went out in public. For the Consultant’s Guild, nothing changed.

Governments, industries, scientists, and the public must collaborate in a concerted effort to develop and implement policies that promote sustainability, protect freshwater habitats, and mitigate the impacts of climate change. Public awareness and advocacy are equally crucial, fostering a collective commitment to safeguarding the diversity of life on our planet.

The United States has not consciously chosen a grand strategy over the last several decades; rather it has made a series of policy decisions that have largely resulted from political motivations while being sold as part of a coherent plan after the fact, or more precisely, as a collection of coherent plans that are advocated for or forgotten about depending on the needs of the moment. Thus, those who want to change American foreign policy should not expect to succeed primarily by making arguments as to why the United States is implementing the wrong grand strategy. Rather, one would have to work to change the incentive structures that lead some ideas to gain currency, and government officials to make certain decisions but not others.

Moral and educational suasion breathes the assumption that racist minds must be changed before racist policy, ignoring history that says otherwise. Look at the soaring White support for desegregated schools and neighborhoods decades after the policies changed in the 1950s and 1960s. Look at the soaring White support for interracial marriage decades after the policy changed in 1967. Look at the soaring support for Obamacare after its passage in 2010. Racist policymakers drum up fear of antiracist policies through racist ideas, knowing if the policies are implemented, the fears they circulate will never come to pass. Once the fears do not come to pass, people will let down their guards as they enjoy the benefits. Once they clearly benefit, most Americans will support and become the defenders of the antiracist policies they once feared.

A beautiful game plan. If indeed we lived a life in imitation of his, our witness would be irresistible. If we dared to live beyond our self-concern; if we refused to shrink from being vulnerable; if we took nothing but a compassionate attitude toward the world; if we were a counterculture to our nation’s lunatic lust for pride of place, power, and possessions; if we preferred to be faithful rather than successful, the walls of indifference to Jesus Christ would crumble. A handful of us could be ignored by society; but hundreds, thousands, millions of such servants would overwhelm the world. Christians filled with the authenticity, commitment, and generosity of Jesus would be the most spectacular sign in the history of the human race. The call of Jesus is revolutionary. If we implemented it, we would change the world in a few months.

A value-added step in a process is defined by three characteristics. First, the step must be something that the customer is willing to pay for. Second, the step must directly change the form, fit, or function of something to produce a product or service. The final characteristic of a value-added step is that it is so important that it must be done right every time to successfully produce the intended product or service.

That’s because both the job title and the job itself have never existed before. We used the term ‘ground-breaking’ to describe this position because that is exactly what it is.” Leonard Scott leaned forward. “The current Administration is committed to solving the greatest problems of our time—climate change, sustainability, the deficit, the impending crisis stemming from shortfalls in Social Security and Medicare, healthcare, and the problems that our nation faces as a result of an aging population. We are implementing a plan that will address all of these issues and will revolutionize the way that this country looks at retirement. Rather than continuing on in a bankrupt, broken system that meets the needs of no one, we are going to introduce American seniors to a new way of life—a holistic community that will engage them like nothing ever has before.

Order No. 227, more commonly known as ‘Not One Step Backwards’. Stalin made many changes, then signed it. The order was to be read to all troops in the Red Army. ‘Panic-mongers and cowards must be destroyed on the spot. The retreat mentality must be decisively eliminated. Army commanders who have allowed the voluntary abandonment of positions must be removed and sent for immediate trial by military tribunal.’ Anyone who surrendered was ‘a traitor to the Motherland’. Each army had to organize ‘three to five well-armed detachments (up to 200 men each)’ to form a second line to shoot down any soldier who tried to run away. Zhukov implemented this order on the Western Front within ten days, using tanks manned by specially selected officers. They followed the first wave of an attack, ready ‘to combat cowardice’, by opening fire on any soldiers who wavered. Three

One day, I hope we will know the answers to all these questions. But there are other challenges, other big questions on the planet which must be answered, and these will also need a new generation who are interested and engaged, and have an understanding of science. How will we feed an ever-growing population? Provide clean water, generate renewable energy, prevent and cure disease and slow down global climate change? I hope that science and technology will provide the answers to these questions, but it will take people, human beings with knowledge and understanding, to implement these solutions. Let us fight for every woman and every man to have the opportunity to live healthy, secure lives, full of opportunity and love. We are all time travellers, journeying together into the future. But let us work together to make that future a place we want to visit. Be brave, be curious, be determined, overcome the odds. It can be done.

Thus the pace, justification and mode of implementation of the genocide changed repeatedly from its inception in the summer of 1941. Examining the origins of 'the final solution' in terms of a process rather than a single decision uncovers a variety of impulses given by the Nazi leadership in general, and Hitler and Himmler in particular, to the fight against the supposed global enemy of the Germans. Overriding all of them, however, was the memory of 1918, the belief that the Jews, wherever and whoever they might be, threatened to undermine the German war effort, by engaging in subversion, partisan activities, Communist resistance movements and much else besides. What drove the exterminatory impulses of the Nazis, at every level of the hierarchy, was not the kind of contempt that stamped millions of Slavs as dispensable subhumans, but an ideologically pervasive mixture of fear and hatred, which blamed the Jews for all of Germany's ills, and sought their destruction as a matter of life and death, in the interests of Germany's survival.

The Paris Agreement will be the costliest pact ever agreed to, by far. It will cost us $1–$2 trillion per year from 2030 onward, if actually fully implemented. Yet the agreement will do almost nothing for the climate: all of its promises will reduce the temperature rise by the end of the century by an almost imperceptible 0.05°F. And none of the big emitting countries are anywhere close to actually delivering on their promises. Spending trillions to achieve almost nothing is, not surprisingly, a bad idea. Every dollar spent will produce climate benefits worth just 11¢.

THE INITIAL STEP IN INDIVIDUAL TRANSFORMATION REQUIRES THAT YOU ALLOW YOURSELF TO BE HONEST, OPEN, & VUNERABLE TO ADMIT YOUR SHORTCOMINGS; LOOK AT THE PATH YOU’VE TRAVELED; ACKNOWLEDGE ,THAT UNFAVORABLE EVENTS QUITE POSSIBLY WERE THE CONSEQUENSE OF YOUR POOR CHOICES; DEVELOPE A STRATEGY TO GET BACK ON TRACK WITH A WELL ALLUMINATED PATHWAY FOR REASONABLY ACHIEVABLE SUCCESS, WHATEVER WAY YOU DEFINE IT; AND KNOWING WHAT IS REQUIRED: POSSESING THE COURAGE, WILLINGNESS, & DESIRE TO IMPLEMENT POSITIVE CHANGE; CONSTANTLY & CONSISTENTLY FOREVER CHALLENGING YOURS ELF TO STRIVE FOR GREATNESS.

The doctrinal system, which produces what we call “propaganda” when discussing enemies, has two distinct targets. One target is what’s sometimes called the “political class,” the roughly 20% of the population that’s relatively educated, more or less articulate, playing some role in decision-making. Their acceptance of doctrine is crucial, because they’re in a position to design and implement policy. Then there’s the other 80% or so of the population. These are Lippmann’s “spectators of action,” whom he referred to as the “bewildered herd.” They are supposed to follow orders and keep out of the way of the important people. They’re the target of the real mass media: the tabloids, the sitcoms, the Super Bowl and so on. These sectors of the doctrinal system serve to divert the unwashed masses and reinforce the basic social values: passivity, submissiveness to authority, the overriding virtue of greed and personal gain, lack of concern for others, fear of real or imagined enemies, etc. The goal is to keep the bewildered herd bewildered. It’s unnecessary for them to trouble themselves with what’s happening in the world. In fact, it’s undesirable—if they see too much of reality they may set themselves to change it.

Attempting to resolve questions of interpretation by deferring to the intentions of the Framers of the Constitution leads to several practical and philosophical difficulties. First, the Fourteenth Amendment, for example, was not written by one person but was arrived at through a process of debate, politicking, and compromise. It may be that the various participants in that process had different intentions about what the amendment should mean and how it should be implemented; those intentions may even have been contradictory. Moreover, some would argue that even if the Constitution had one author with one coherent intention as to its meaning and future implementation, that intention could never be completely accessible to judges, or even historians, two centuries later. Finally, assuming for the sake of argument that the Constitutions; Framers did have a unitary, discoverable intention as to how it should be implemented in a particular case, it is not clear that that intention should necessarily govern constitutional interpretation in the late twentieth century, a profoundly different time and society from that of the Framers. The Constitution endures because it is a vehicle for the most central values of American society; but those values necessarily evolve as society changes.

In the nineteenth century the Industrial Revolution created new conditions and problems that none of the existing social, economic, and political models could cope with. Feudalism, monarchism, and traditional religions were not adapted to managing industrial metropolises, millions of uprooted workers, or the constantly changing nature of the modern economy. Consequently, humankind had to develop completely new models—liberal democracies, communist dictatorships, and fascist regimes—and it took more than a century of terrible wars and revolutions to experiment with these models, separate the wheat from the chaff, and implement the best solutions.

For example, if you wish to begin a meditation habit, decide on a process you always perform at a certain time every single day. Brushing your teeth at night is a regular ritual for most of us. Consider stacking this habit with meditation: “After I brush my teeth at night, I will meditate for one minute before going to sleep.” By stacking this habit, you never need to find time to practice your new habit. Remember the first Law of Behavior Change? It is the cue, and you want to make it obvious. Habit stacking and implementing intention are foolproof ways to make your cue obvious; they are even more powerful when used as a pair. Key Points 1.​Implement

If you could have a gigantic billboard anywhere with anything on it, what would it say and why? “Discipline equals freedom.” Everyone wants freedom. We want to be physically free and mentally free. We want to be financially free and we want more free time. But where does that freedom come from? How do we get it? The answer is the opposite of freedom. The answer is discipline. You want more free time? Follow a more disciplined time-management system. You want financial freedom? Implement long-term financial discipline in your life. Do you want to be physically free to move how you want, and to be free from many health issues caused by poor lifestyle choices? Then you have to have the discipline to eat healthy food and consistently work out. We all want freedom. Discipline is the only way to get it. What is one of the best or most worthwhile investments you’ve ever made? Ever since I have had a home with a garage, I have had a gym in my garage. It is one of the most important factors in allowing me to work out every day regardless of the chaos and mayhem life delivers. The convenience of being able to work out any time, without packing a gym bag, driving, parking, changing, then waiting for equipment . . . The home gym is there for you. No driving. No parking. No little locker to cram your gear into. In your home gym, you never wait for equipment. It is waiting for you. Always. And, perhaps most important: You can listen to whatever music you want, as loud as you want. GET SOME.

Five hundred generations ago, the first phase change in the organization of human society began.1 Our ancestors in several regions reluctantly picked up crude implements, sharpened stakes and makeshift hoes, and went to work. As they sowed the first crops, they also laid a new foundation for power in the world. The Agricultural Revolution was the first great economic and social revolution. It started with the expulsion from Eden and moved so slowly that farming had not completely displaced hunting and gathering in all suitable areas of the globe when the twentieth century opened. Experts believe that even in the Near East, where farming first emerged, it was introduced in “a long incremental process” that “may have taken five thousand years or more.

In the wider context, there is an ongoing shift from industrial economies to knowledge economies and creative economies, from manufacturing-based processes to information-based and idea-based processes, and from international trade agreements and restrictions to increasingly competitive market challenges from emerging and expanding economies worldwide. In terms of design, this impact is apparent in the evolution of design debates: from ‘style and aesthetics’ to a means of improving products, services, innovation processes and operational efficiencies. The focus of design is now on improving customer services and experiences, and creating better efficiencies and waste reduction strategies in both the private and public sectors. It is inevitable that how design is managed in this shifting context will also change.

THE 12 COMMANDMENTS OF BOSSES’ DIRTY WORK How to Implement Tough Decisions in Effective and Humane Ways Do not delay painful decisions and actions; hoping the problem will go away or that someone else will do your dirty work rarely is an effective path. Assume that you are clueless, or at least have only a dim understanding, of how people judge you and the dirty work that you do. Implement tough decisions as well as you can – even if they strike you as wrong or misguided. Or get out of the way and let someone else do it. Do everything possible to communicate to all who will be affected how distressing events will unfold, so they can predict when bad things will (and will not) happen to them. Explain early and often why the dirty work is necessary. Look for ways to give employees influence over how painful changes happen to them, even when it is impossible to change what will happen to them. Never humiliate, belittle, or bad-mouth people who are the targets of your dirty work. Ask yourself and fellow bosses to seriously consider if the dirty work is really necessary before implementing it. Just because all your competitors do it, or you have always done it in the past, does not mean it is wise right now. Do not bullshit or lie to employees, as doing so can destroy their loyalty and confidence, along with your reputation. Keep your big mouth shut. Divulging sensitive or confidential information can harm employees, your organization, and you, too. Refrain from doing mean-spirited things to exact personal revenge against employees who resist or object to your dirty work. Do not attempt dirty work if you lack the power to do it right, no matter how necessary it may seem.

In Drive, Daniel H. Pink is clear on the three drivers that actually motivate people: autonomy, mastery, and purpose. If someone is constantly on the receiving end of advice, with no option to share their own ideas, their autonomy and mastery certainly decline, and most likely their purpose too. Being told what to do—even with the best of intentions—signals that the advice-receiver is not really here for their ability to think, but only for their ability to implement someone else’s ideas. They certainly do not feel encouraged to bring their best self to work, to bring their creativity and commitment and competency, to assume leadership and try something new. If you lead these people, you now find yourself with an over-dependent team, a group that come to you for everything and seem to have traded in their self-sufficiency and autonomy.

The history of the two halves of post-war Europe cannot be told in isolation from one another. The legacy of the Second World War—and the pre-war decades and the war before that—forced upon the governments and peoples of east and west Europe alike some hard choices about how best to order their affairs so as to avoid any return to the past. One option—to pursue the radical agenda of the popular front movements of the 1930s—was initially very popular in both parts of Europe (a reminder that 1945 was never quite the fresh start that it sometimes appears). In eastern Europe some sort of radical transformation was unavoidable. There could be no possibility of returning to the discredited past. What, then, would replace it? Communism may have been the wrong solution, but the dilemma to which it was responding was real enough. In the West the prospect of radical change was smoothed away, not least thanks to American aid (and pressure). The appeal of the popular-front agenda—and of Communism—faded: both were prescriptions for hard times and in the West, at least after 1952, the times were no longer so hard. And so, in the decades that followed, the uncertainties of the immediate post-war years were forgotten. But the possibility that things might take a different turn—indeed, the likelihood that they would take a different turn—had seemed very real in 1945; it was to head off a return of the old demons (unemployment, Fascism, German militarism, war, revolution) that western Europe took the new path with which we are now familiar. Post-national, welfare-state, cooperative, pacific Europe was not born of the optimistic, ambitious, forward-looking project imagined in fond retrospect by today’s Euro-idealists. It was the insecure child of anxiety. Shadowed by history, its leaders implemented social reforms and built new institutions as a prophylactic, to keep the past at bay.

The critical infrastructure of Indigenous worlds is, fundamentally, about responsibility and being a good relative. But our responsibilities do not happen only in the realm of political transformation. Caretaking, which we address in the introduction and in Part III, is the basis, too, for vibrant economies that must work fluidly with political structures to reinforce the world we seek to build beyond capitalism. We must thus have faith in our own forms of Indigenous political economy, the critical infrastructures that Huson speaks of so eloquently. We must rigorously study, theorize, enact, and experiment with these forms. While it covers ambitious terrain, The Red Deal at its base provides a program for study, theorization, action, and experimentation. But we must do the work. And the cold, hard truth is that we must not only be willing to do the work on a small scale whenever it suits us—in our own lives, in our families, or even in The Red Nation. We must be willing, as our fearless Wet’suwet’en relatives have done, to enforce these orders on a large scale. In conversation, our The Red Nation comrade Nick Estes stated, “I don’t want to just honor the treaties. I want to enforce them.” We can and should implement these programs in our own communities to alleviate suffering and protect what lands we are still able to caretake under colonial rule. To survive extinction, however, we must enforce Indigenous orders in and amongst those who have made it clear they will not stop their plunder until we are all dead. Settler and imperial nations, military superpowers, multinational corporations, and members of the ruling class are enemies of the Earth and the greatest danger to our future. How will we enforce Indigenous political, scientific, and economic orders to successfully prevent our mass ruin? This is the challenge we confront and pose in The Red Deal, and it is the challenge that all who take up The Red Deal must also confront.

When one travels, one does so to learn: a change of place should mean a change of scenery. Imagine how you will look when people ask you: "How do they execute criminals in Rome?" and you have to answer: "I don't know." Then, they say that the condemned man is an infamous rogue, a maniac who took a gridiron and beat to death a good priest who had brought him up as his own son. Just think! When you kill a man of the cloth, you should at least use a more appropriate implement than a gridiron, especially when this priest could be your father. If you were travelling through Spain, you would go and see a bullfight, wouldn't you? Well, imagine that we are going to see a fight; imagine the Ancient Romans and their Circus, those wild-beast hunts in which they killed a hundred lions and a hundred men. Remember the eighty thousand spectators clapping their hands, the virtuous matrons who would take their unmarried daughters, and those delightful Vestal Virgins whose pure white hands would give a charming little sign with the thumb that meant: "Come on, don't be lazy! Finish him off, that man who is already three-quarters dead!

These “moderates” were challenged by the “extremists,” led by Hamas, who believed that this two-stage approach and the diplomacy that went with it were unnecessary altogether. Terror alone would do the job. They were encouraged in this view when they saw that Israel continued to implement the Oslo agreements without demanding a full stop to terrorist attacks. In the years after the Oslo Accords were signed, they concluded that terrorism paid off. One of the key goals in my first term as prime minister was to change the Palestinian perception that “terrorism pays” to “terrorism doesn’t pay.” I did this by insisting on security and reciprocity. I was open to measured concessions that didn’t endanger Israel’s security, but I insisted that these would not come about as a result of terrorism. The American negotiators’ most fundamental misperception of the region was that Israel was the problem in the Middle East. It was the solution. Its advanced technological society could help modernize the entire Arab world, if only Arab leaders deigned to recognize its right to exist and the security conditions that guaranteed that existence.

While the technosphere concept stresses that most humans lack the potential to influence the behavior of large technological systems, the ergosphere concept makes this possibility dependent on the existence of appropriate social and political structures and knowledge systems, and also on the individual perspectives of human actors. One cause for hope is that a knowledge economy produces and distributes not only the knowledge needs for its functioning (and often less) but, to varying degrees, an excess of knowledge (an 'epistemic spillover') that may trigger unexpected developments. Humans must certainly maintain and preserve their tools, technologies, and infrastructures, but they also change them with each implementation. The material world of the ergosphere consists of borderline objects between nature and culture that may trigger innovations as well as unpredictable consequences. The ergosphere has a plasticity and porousness in which materials and functions are not so tightly interwoven as to exclude the repurposing of existing tools for new applications. In principle, each aspect of the ergosphere can be transformed from an end into a means, which is then available to emerging intentions and functions. Repurposing a given tool is, however, a double-edged sword - it may have disastrous consequences. Thus, the responsibility for using and developing technical systems must always be assumed anew.

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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.

For Aristotle the literary plot was analogous to the plot of the world in that both were eductions from the potency of matter. Sartre denies this for the world, and specifically denies, in the passage just referred to, that without potentiality there is no change. He reverts to the Megaric view of the matter, which Aristotle took such trouble to correct. But this is not our affair. The fact is that even if you believe in a Megaric world there is no such thing as a Megaric novel; not even Paterson. Change without potentiality in a novel is impossible, quite simply; though it is the hopeless aim of the cut-out writers, and the card-shuffle writers. A novel which really implemented this policy would properly be a chaos. No novel can avoid being in some sense what Aristotle calls 'a completed action.' This being so, all novels imitate a world of potentiality, even if this implies a philosophy disclaimed by their authors. They have a fixation on the eidetic imagery of beginning, middle, and end, potency and cause. Novels, then, have beginnings, ends, and potentiality, even if the world has not. In the same way it can be said that whereas there may be, in the world, no such thing as character, since a man is what he does and chooses freely what he does--and in so far as he claims that his acts are determined by psychological or other predisposition he is a fraud, lâche, or salaud--in the novel there can be no just representation of this, for if the man were entirely free he might simply walk out of the story, and if he had no character we should not recognize him. This is true in spite of the claims of the doctrinaire nouveau roman school to have abolished character. And Sartre himself has a powerful commitment to it, though he could not accept the Aristotelian position that it is through character that plot is actualized. In short, novels have characters, even if the world has not. What about time? It is, effectively, a human creation, according to Sartre, and he likes novels because they concern themselves only with human time, a faring forward irreversibly into a virgin future from ecstasy to ecstasy, in his word, from kairos to kairos in mine. The future is a fluid medium in which I try to actualize my potency, though the end is unattainable; the present is simply the pour-soi., 'human consciousness in its flight out of the past into the future.' The past is bundled into the en-soi, and has no relevance. 'What I was is not the foundation of what I am, any more than what I am is the foundation of what I shall be.' Now this is not novel-time. The faring forward is all right, and fits the old desire to know what happens next; but the denial of all causal relation between disparate kairoi, which is after all basic to Sartre's treatment of time, makes form impossible, and it would never occur to us that a book written to such a recipe, a set of discontinuous epiphanies, should be called a novel. Perhaps we could not even read it thus: the making of a novel is partly the achievement of readers as well as writers, and readers would constantly attempt to supply the very connections that the writer's programme suppresses. In all these ways, then, the novel falsifies the philosophy.

Westerners, not just Lincoln Steffens. It took in the Central Intelligence Agency of the United States. It even took in the Soviet Union’s own leaders, such as Nikita Khrushchev, who famously boasted in a speech to Western diplomats in 1956 that “we will bury you [the West].” As late as 1977, a leading academic textbook by an English economist argued that Soviet-style economies were superior to capitalist ones in terms of economic growth, providing full employment and price stability and even in producing people with altruistic motivation. Poor old Western capitalism did better only at providing political freedom. Indeed, the most widely used university textbook in economics, written by Nobel Prize–winner Paul Samuelson, repeatedly predicted the coming economic dominance of the Soviet Union. In the 1961 edition, Samuelson predicted that Soviet national income would overtake that of the United States possibly by 1984, but probably by 1997. In the 1980 edition there was little change in the analysis, though the two dates were delayed to 2002 and 2012. Though the policies of Stalin and subsequent Soviet leaders could produce rapid economic growth, they could not do so in a sustained way. By the 1970s, economic growth had all but stopped. The most important lesson is that extractive institutions cannot generate sustained technological change for two reasons: the lack of economic incentives and resistance by the elites. In addition, once all the very inefficiently used resources had been reallocated to industry, there were few economic gains to be had by fiat. Then the Soviet system hit a roadblock, with lack of innovation and poor economic incentives preventing any further progress. The only area in which the Soviets did manage to sustain some innovation was through enormous efforts in military and aerospace technology. As a result they managed to put the first dog, Leika, and the first man, Yuri Gagarin, in space. They also left the world the AK-47 as one of their legacies. Gosplan was the supposedly all-powerful planning agency in charge of the central planning of the Soviet economy. One of the benefits of the sequence of five-year plans written and administered by Gosplan was supposed to have been the long time horizon necessary for rational investment and innovation. In reality, what got implemented in Soviet industry had little to do with the five-year plans, which were frequently revised and rewritten or simply ignored. The development of industry took place on the basis of commands by Stalin and the Politburo, who changed their minds frequently and often completely revised their previous decisions. All plans were labeled “draft” or “preliminary.” Only one copy of a plan labeled “final”—that for light industry in 1939—has ever come to light. Stalin himself said in 1937 that “only bureaucrats can think that planning work ends with the creation of the plan. The creation of the plan is just the beginning. The real direction of the plan develops only after the putting together of the plan.” Stalin wanted to maximize his discretion to reward people or groups who were politically loyal, and punish those who were not. As for Gosplan, its main role was to provide Stalin with information so he could better monitor his friends and enemies. It actually tried to avoid making decisions. If you made a decision that turned

As strangeness becomes the new normal, your past experiences, as well as the past experiences of the whole of humanity, will become less reliable guides. Humans as individuals and humankind as a whole will increasingly have to deal with things nobody ever encountered before, such as super-intelligent machines, engineered bodies, algorithms that can manipulate your emotions with uncanny precision, rapid man-made climate cataclysms and the need to change your profession every decade. What is the right thing to do when confronting a completely unprecedented situation? How should you act when you are flooded by enormous amounts of information and there is absolutely no way you can absorb and analyse it all? How to live in a world where profound uncertainty is not a bug, but a feature? To survive and flourish in such a world, you will need a lot of mental flexibility and great reserves of emotional balance. You will have to repeatedly let go of some of what you know best, and feel at home with the unknown. Unfortunately, teaching kids to embrace the unknown and to keep their mental balance is far more difficult than teaching them an equation in physics or the causes of the First World War. You cannot learn resilience by reading a book or listening to a lecture. The teachers themselves usually lack the mental flexibility that the twenty-first century demands, for they themselves are the product of the old educational system. The Industrial Revolution has bequeathed us the production-line theory of education. In the middle of town there is a large concrete building divided into many identical rooms, each room equipped with rows of desks and chairs. At the sound of a bell, you go to one of these rooms together with thirty other kids who were all born the same year as you. Every hour some grown-up walks in, and starts talking. They are all paid to do so by the government. One of them tells you about the shape of the earth, another tells you about the human past, and a third tells you about the human body. It is easy to laugh at this model, and almost everybody agrees that no matter its past achievements, it is now bankrupt. But so far we haven’t created a viable alternative. Certainly not a scaleable alternative that can be implemented in rural Mexico rather than just in upmarket California suburbs.