Inclusive Development Quotes

We all want to have something to offer. This is how we belong. It’s how we feel included. So if we want to include everyone, then we have to help everyone develop their talents and use their gifts for the good of the community. That’s what inclusion means—everyone is a contributor. And if they need help to become a contributor, then we should help them, because they are full members in a community that supports everyone.

Disability is not something an individual overcomes. I'm still disabled. I'm still Deafblind. People with disabilities are successful when we develop alternative techniques and our communities choose inclusion.

There is another viewpoint that must be stated without equivocation: if Muslims want to immigrate to open and developed societies in order to better themselves, then it is they who must expect to do the adapting. We no longer allow Jews to run separate Orthodox courts in their communities, or permit Mormons to practice polygamy or racial discrimination or child marriage. That is the price of “inclusion,” and a very reasonable one.

the black church helped African Americans survive the harshest forms of oppression and developed a revolutionary appeal for universal communal spirituality. The black church didn’t just theorize about democracy, it practiced democracy. From its roots there flowered the civil rights movement — creative, inclusive, and nonviolent.

Inclusivity has to be seen as a benefit to the community. The lack of diversity has to be seen as a detriment to that community.

We all want something to offer. This is how we belong. It's how we feel included. So if we want to include everyone, we have to help everyone develop their talents and use their gifts for the good of the community. That's what inclusion means - everyone is a contributes.

I hope the exposure to other people and places shapes what the kids do, but even more I want it to shape who they are. I want them to see that in the universal human desire to be happy, to develop our gifts, to contribute to others, to love and be loved—we’re all the same. Nobody is any better than anybody else, and no one’s happiness or human dignity matters more than anyone else’s.

The morality of the church is anachronistic. Will it ever develop a moral insight and courage sufficient to cope with the real problems of modern society? If it does it will require generations of effort and not a few martyrdoms. We ministers maintain our pride and self-respect and our sense of importance only through a vast and inclusive ignorance. If we knew the world in which we live a little better we would perish in shame or be overcome by a sense of futility.

Rich nations are rich largely because they managed to develop inclusive institutions at some point during the past three hundred years. These institutions have persisted through a process of virtuous circles. Even if inclusive only in a limited sense to begin with, and sometimes fragile, they generated dynamics that would create a process of positive feedback, gradually increasing their inclusiveness.

Nations are not handed perfect, they are perfected by hand.

The Industrial Revolution started and made its biggest strides in England because of her uniquely inclusive economic institutions. These in turn were built on foundations laid by the inclusive political institutions brought about by the Glorious Revolution. It was the Glorious Revolution that strengthened and rationalized property rights, improved financial markets, undermined state-sanctioned monopolies in foreign trade, and removed the barriers to the expansion of industry. It was the Glorious Revolution that made the political system open and responsive to the economic needs and aspirations of society. These inclusive economic institutions gave men of talent and vision such as James Watt the opportunity and incentive to develop their skills and ideas and influence the system in ways that benefited them and the nation. Naturally these men, once they had become successful, had the same urges as any other person. They wanted to block others from entering their businesses and competing against them and feared the process of creative destruction that might put them out of business, as they had previously bankrupted others.

But these structures, forming different levels, are to be regarded as succeeding one another according to a law of development, such that each one brings about a more inclusive and stable equilibrium for the processes that emerge from the preceding level.

The only sustainable approach to thinking today about problems, he argues, “is thinking without a box.” Of course, that doesn’t mean having no opinion. Rather, it means having no limits on your curiosity or the different disciplines you might draw on to appreciate how the Machine works. Wells calls this approach—which I will employ in this book—being “radically inclusive.” It involves bringing into your analysis as many relevant people, processes, disciplines, organizations, and technologies as possible—factors that are often kept separate or excluded altogether. For instance, the only way you will understand the changing nature of geopolitics today is if you meld what is happening in computing with what is happening in telecommunications with what is happening in the environment with what is happening in globalization with what is happening in demographics. There is no other way today to develop a fully rounded picture.

Put this all a different way, and perhaps the importance of this fact will become clear: the very key to your growth, development, and evolution is to make your present subject an object—that is, it is to look at your present subject instead of using it as something through which to view the world (and thus remain identified with).

Inclusiveness is part of the liberal bubble, a gross overextension of a line of development assumed capable of going on forever. Bubbles burst, the dreams of youth dissipate, pride goes before destruction, and the world seems very different the morning after. Shock that the bubble burst is followed immediately by amazement that it lasted as long and went as far as it did.

We all want something to offer. This is how we belong. It's how we feel included. So if we want to include everyone, we have to help everyone develop their talents and use their gifts for the good of the community. That's what inclusion means - everyone is a contributes. And if they need help becoming a contributor, then we should help them, because they are full members in a community that supports everyone.

A Jesus-focused ministry gives greater weight to connection over correction, recognizing that change and spiritual growth occur in the context of meaningful relationships. The student with special needs is more like to develop a personal relationship with Jesus if no one is hung up on the deficit in interpersonal skills and instead everyone cares more about providing a positive, anxiety-free church experience.

When we are grasped by the vision of a center of value and power more luminous, more inclusive and more true than that to which we are devoted, we initially experience the new as the enemy or the slayer - that which destroys our "god." Alfred North Whitehead wrote, "Religion is the transition from God the Void to God the Enemy, and from God the Enemy to God the Companion." Only with death of our previous image can a new and more adequate one arise.

The only long-term, high-confidence strategy for the world not to be overwhelmed by terrorism is for economic development to go so well that terrorists have no place to incubate or hide...Perhaps the easy step is for the United States to give recognition to poor countries that make the needed changes by themselves. Thus part of the U.S. strategy for global economic development should be "inclusion", rather than the "preemption" and "intervention" of the fight against terrorism.

He wanted to teach the children that all bodies are beautiful. Among the pupils at Tomoe were some who had polio, like Yasuaki-chan, or were very small, or otherwise handicapped, and he felt if they bared their bodies and played together it would rid them feelings of shame and help to prevent them from developing an inferiority complex. As it turned out, while the handicapped children were shy at first, get soon began to enjoy themselves, and finally they got over their shyness completely.

The rights of the State as expressing the real essence of the individual. And if liberty is to be the attribute of living men and not of abstract dummies invented by individualistic liberalism, then Fascism stands for liberty, and for the only liberty worth having, the liberty of the State and of the individual within the State. The Fascist conception of the State is all embracing; outside of it no human or spiritual values can exist, much less have value. Thus understood, Fascism, is totalitarian, and the Fascist State - a synthesis and a unit inclusive of all values - interprets, develops, and potentates the whole life of a people.

Roosevelt fought hard for the United States to host the opening session [of the United Nations]; it seemed a magnanimous gesture to most of the delegates. But the real reason was to better enable the United States to eavesdrop on its guests. Coded messages between the foreign delegations and their distant capitals passed through U.S. telegraph lines in San Francisco. With wartime censorship laws still in effect, Western Union and the other commercial telegraph companies were required to pass on both coded and uncoded telegrams to U.S. Army codebreakers. Once the signals were captured, a specially designed time-delay device activated to allow recorders to be switched on. Devices were also developed to divert a single signal to several receivers. The intercepts were then forwarded to Arlington Hall, headquarters of the Army codebreakers, over forty-six special secure teletype lines. By the summer of 1945 the average number of daily messages had grown to 289,802, from only 46,865 in February 1943. The same soldiers who only a few weeks earlier had been deciphering German battle plans were now unraveling the codes and ciphers wound tightly around Argentine negotiating points. During the San Francisco Conference, for example, American codebreakers were reading messages sent to and from the French delegation, which was using the Hagelin M-209, a complex six-wheel cipher machine broken by the Army Security Agency during the war. The decrypts revealed how desperate France had become to maintain its image as a major world power after the war. On April 29, for example, Fouques Duparc, the secretary general of the French delegation, complained in an encrypted note to General Charles de Gaulle in Paris that France was not chosen to be one of the "inviting powers" to the conference. "Our inclusion among the sponsoring powers," he wrote, "would have signified, in the eyes of all, our return to our traditional place in the world." In charge of the San Francisco eavesdropping and codebreaking operation was Lieutenant Colonel Frank B. Rowlett, the protégé of William F. Friedman. Rowlett was relieved when the conference finally ended, and he considered it a great success. "Pressure of work due to the San Francisco Conference has at last abated," he wrote, "and the 24-hour day has been shortened. The feeling in the Branch is that the success of the Conference may owe a great deal to its contribution." The San Francisco Conference served as an important demonstration of the usefulness of peacetime signals intelligence. Impressive was not just the volume of messages intercepted but also the wide range of countries whose secrets could be read. Messages from Colombia provided details on quiet disagreements between Russia and its satellite nations as well as on "Russia's prejudice toward the Latin American countries." Spanish decrypts indicated that their diplomats in San Francisco were warned to oppose a number of Russian moves: "Red maneuver . . . must be stopped at once," said one. A Czechoslovakian message indicated that nation's opposition to the admission of Argentina to the UN. From the very moment of its birth, the United Nations was a microcosm of East-West spying. Just as with the founding conference, the United States pushed hard to locate the organization on American soil, largely to accommodate the eavesdroppers and codebreakers of NSA and its predecessors.

If government had declined to build racially separate public housing in cities where segregation hadn’t previously taken root, and instead had scattered integrated developments throughout the community, those cities might have developed in a less racially toxic fashion, with fewer desperate ghettos and more diverse suburbs. If the federal government had not urged suburbs to adopt exclusionary zoning laws, white flight would have been minimized because there would have been fewer racially exclusive suburbs to which frightened homeowners could flee. If the government had told developers that they could have FHA guarantees only if the homes they built were open to all, integrated working-class suburbs would likely have matured with both African Americans and whites sharing the benefits. If state courts had not blessed private discrimination by ordering the eviction of African American homeowners in neighborhoods where association rules and restrictive covenants barred their residence, middle-class African Americans would have been able gradually to integrate previously white communities as they developed the financial means to do so. If churches, universities, and hospitals had faced loss of tax-exempt status for their promotion of restrictive covenants, they most likely would have refrained from such activity. If police had arrested, rather than encouraged, leaders of mob violence when African Americans moved into previously white neighborhoods, racial transitions would have been smoother. If state real estate commissions had denied licenses to brokers who claimed an “ethical” obligation to impose segregation, those brokers might have guided the evolution of interracial neighborhoods. If school boards had not placed schools and drawn attendance boundaries to ensure the separation of black and white pupils, families might not have had to relocate to have access to education for their children. If federal and state highway planners had not used urban interstates to demolish African American neighborhoods and force their residents deeper into urban ghettos, black impoverishment would have lessened, and some displaced families might have accumulated the resources to improve their housing and its location. If government had given African Americans the same labor-market rights that other citizens enjoyed, African American working-class families would not have been trapped in lower-income minority communities, from lack of funds to live elsewhere. If the federal government had not exploited the racial boundaries it had created in metropolitan areas, by spending billions on tax breaks for single-family suburban homeowners, while failing to spend adequate funds on transportation networks that could bring African Americans to job opportunities, the inequality on which segregation feeds would have diminished. If federal programs were not, even to this day, reinforcing racial isolation by disproportionately directing low-income African Americans who receive housing assistance into the segregated neighborhoods that government had previously established, we might see many more inclusive communities. Undoing the effects of de jure segregation will be incomparably difficult. To make a start, we will first have to contemplate what we have collectively done and, on behalf of our government, accept responsibility.

Answer the Call to Shine Your Light Right now there may be just few individuals who balance duality in unconditional love, but their unifying perception is very integrative. They live their lives in “Trinity” after they have expanded their understanding of “Duality”. There is no moral value judgment applied in their perceptions. The moral value judgment continually creates an illusion of separation and disconnection. A balanced consciousness, with no dual perception is very integrative and all inclusive. It expands at an enormous speed assisting others to perceive a myriad of different perspectives as different yet equally valid. Those individuals shine their light in the world as a sign of unity, harmony, and emotional balance. They are living witnesses to the reality of love, compassion, ease and joy. By their example others can choose to understand that life can be easy to live in one's preferred way without devaluing others' choices. They are those who lightened up carrying their bright match lit in a darkened room filled with fear and drama.

Urban planning is a scientific, aesthetic and orderly disposition of Land, Resources, Facilities and Services with a view of securing the Physical, Economic and Social Efficiency, Health and well-being of Urban Communities. As over the years the urban population of India has been increasing rapidly, this fast tread urbanization is pressurizing the existing infrastructure leading to a competition over scare resources in the cities. The objective of our organization is to develop effective ideas and inventions so that we could integrate in the development of competitive, compact, sustainable, inclusive and resilient cities in terms of land-use, environment, transportation and services to improve physical, social and economic environment of the cities. Focus Areas:- Built Environment Utilities Public Realm Urban planning and Redevelopment Urban Transport and Mobility Smart City AMRUT Solid Waste Management Master Plans Community Based Planning Architecture and Urban Design Institutional Capacity Building Geographic Information System Riverfront Development Local Area Planning ICT

The Proofs Human society has devised a system of proofs or tests that people must pass before they can participate in many aspects of commercial exchange and social interaction. Until they can prove that they are who they say they are, and until that identity is tied to a record of on-time payments, property ownership, and other forms of trustworthy behavior, they are often excluded—from getting bank accounts, from accessing credit, from being able to vote, from anything other than prepaid telephone or electricity. It’s why one of the biggest opportunities for this technology to address the problem of global financial inclusion is that it might help people come up with these proofs. In a nutshell, the goal can be defined as proving who I am, what I do, and what I own. Companies and institutions habitually ask questions—about identity, about reputation, and about assets—before engaging with someone as an employee or business partner. A business that’s unable to develop a reliable picture of a person’s identity, reputation, and assets faces uncertainty. Would you hire or loan money to a person about whom you knew nothing? It is riskier to deal with such people, which in turn means they must pay marked-up prices to access all sorts of financial services. They pay higher rates on a loan or are forced by a pawnshop to accept a steep discount on their pawned belongings in return for credit. Unable to get bank accounts or credit cards, they cash checks at a steep discount from the face value, pay high fees on money orders, and pay cash for everything while the rest of us enjoy twenty-five days interest free on our credit cards. It’s expensive to be poor, which means it’s a self-perpetuating state of being. Sometimes the service providers’ caution is dictated by regulation or compliance rules more than the unwillingness of the banker or trader to enter a deal—in the United States and other developed countries, banks are required to hold more capital against loans deemed to be of poor quality, for example. But many other times the driving factor is just fear of the unknown. Either way, anything that adds transparency to the multi-faceted picture of people’s lives should help institutions lower the cost of financing and insuring them.

Although I have suggested that American culture tends to favor the side of independence over the side of inclusion (and I would extend that to Western culture in general), it is not a generalization that seems to apply uniformly to men and women in our culture. Indeed, although I have no idea why it may be, it seems to me that men tend to have more difficulty acknowledging their need for inclusion, tend to me more oriented toward differentiation, and that women tend to have more difficulty acknowledging their need for distinctness, tend to be more oriented toward inclusion. Whether this is a function of social experience throughout the lifespan, the effects of parenting anatomical (even genital) density, or some combination, I do not know. Whatever the source of this distinction between men and women, I believe it is also the case that this very distinction is to be found within any one person as well. Whatever the source of this distinction between men and women, I believe it is also the case that this very distinction is to be found within any one person as well. In this respect constructive-developmental theory revives the Jungian notion that there is a man in every woman and a woman in every man; saying so is both a consequence of considering that all of life is animated by a fundamental evolutionary ambivalence, and that 'maleness'/'femaleness' is but one of its expressions. Similarly, I believe that while Western and Eastern cultures reflect one side or the other of this ambivalence, they project the other. Western cultures tend to value independence, self-assertion, aggrandizement, personal achievement, increasing independence from the family of origin; Eastern cultures (including the American Indian) value the other pole. Cheyenne Indians asked to talk about themselves typically begin, 'My grandfather...' (Strauss, 1981); many Eastern cultures use the word 'I' to refer to a collectivity of people of which one is a part (Marriott, 1981); the Hopi do not say, 'It's a nice day,' as if one could separate oneself from the day, but say something that would have to be translated more like, 'I am in a nice day,' or 'It's nice in front, and behind, and above" (Whorf, 1956). At the same time one cannot escape the enormous hunger for community, mystical merging, or intergenerational connection that continually reappears in American culture through communalism, quasi-Eastern religions, cult phenomena, drug experience, the search for one's 'roots,' the idealization of the child, or the romantic appeal of extended families. Similarly, it seems too glib to dismiss as 'mere Westernization' the repeated expression in Eastern cultures of individualism, intergenerational autonomy, or entrepreneurialism as if these were completely imposed from without and not in any way the expression of some side of Eastern culture itself.

What are the implications of ethnic identity for multi-racial and multi-ethnic societies? Tatu Vanhanen of the University of Tampere, Finland, has probably researched the effects of ethnic diversity more systematically than anyone else. In a massive, book-length study, he measured ethnic diversity and levels of conflict in 148 countries, and found correlations in the 0.5 to 0.9 range for the two variables, depending on how the variables were defined and measured. Homogeneous countries like Japan and Iceland show very low levels of conflict, while highly diverse countries like Lebanon and Sudan are wracked with strife. Prof. Vanhanen found tension in all multi-ethnic societies: “Interest conflicts between ethnic groups are inevitable because ethnic groups are genetic kinship groups and because the struggle for existence concerns the survival of our own genes through our own and our relatives’ descendants.” Prof. Vanhanen also found that economic and political institutions make no difference; wealthy, democratic countries suffer from sectarian strife as much as poor, authoritarian ones: “Ethnic nepotism belongs to human nature and . . . it is independent from the level of socioeconomic development (modernization) and also from the degree of democratization.” Others have argued that democracy is particularly vulnerable to ethnic tensions while authoritarian regimes like Saddam Hussein’s Iraq or Tito’s Yugoslavia can give the impression of holding it in check. One expert writing in Foreign Affairs explained that for democracy to work “the party or group that loses has to trust the new majority and believe that its basic interests will still be protected and that there is nothing to fear from a change in power.” He wrote that this was much less likely when opposing parties represent different races or ethnicities. The United Nations found that from 1989 to 1992 there were 82 conflicts that had resulted in at least 1,000 deaths each. Of these, no fewer than 79, or 96 percent, were ethnic or religious conflicts that took place within the borders of recognized states. Only three were cross-border conflicts. Wars between nations are usually ethnic conflicts as well. Internal ethnic conflict has very serious consequences. As J. Philippe Rushton has argued, “The politics of ethnic identity are increasingly replacing the politics of class as the major threat to the stability of nations.” One must question the wisdom of then-president Bill Clinton’s explanation for the 1999 NATO bombing of Serbia: “[T]he principle we and our allies have been fighting for in the Balkans is the principle of multi-ethnic, tolerant, inclusive democracy. We have been fighting against the idea that statehood must be based entirely on ethnicity.” That same year, the American supreme commander of NATO, Wesley Clark, was even more direct: “There is no place in modern Europe for ethnically pure states. That’s a 19th century idea and we are trying to transition into the 21st century, and we are going to do it with multi-ethnic states.

Evidence based medicine is meant to ensure that quality treatment options are chosen and diagnosis is based on empirical evidence rather than personal assumptions. But this area adapts to changes more slowly than other industries do. For example, after the driverless car developed by Google ran for 1 million miles without incident, car manufacturers such as Volvo announced the inclusion of such algorithms in its future models. For obvious reasons things are a bit slower in healthcare. But soon an ever–increasing gap is going to be too big to cope with.

Thus, unlike the previous Pluralistic View, the Integral View is truly holistic, not in any New Age woo-woo sense but as being evidence of a deeply interwoven and interconnected and conscious Kosmos. The Pluralistic View, we saw, wants to be holistic and all-inclusive and nonmarginalizing, but it loathes the modern Rational View, absolutely cannot abide the traditional Mythic View, goes apoplectic when faced with a truly Integral View. But the Integral stages are truly and genuinely inclusive. First, all of the previous structure-rungs are literally included as components of the Integral structure-rung, or vision-logic, a fact that is intuited at this stage. Views, of course, are negated, and so somebody at an Integral View is not including directly a Magic View, a Mythic View, a Rational View, and so on. By definition, that is impossible. A View is generated when the central self exclusively identifies with a particular rung of development. Somebody at a Rational View is exclusively identified with the corresponding rung at that stage—namely, formal operational. To have access directly to, say, a Magic View—which means the View of the world when exclusively identified with the impulsive or emotional-sexual rung—the individual would have to give up Rationality, give up the concrete mind, give up the representational mind, give up language itself, and regress totally to the impulsive mind (something that won’t happen without severe brain damage). The Rational person still has complete access to the emotional-sexual rung, but not the exclusive View from that rung. As we saw, rungs are included, Views are negated. (Just like on a real ladder—if you’re at, say, the 7th rung in the ladder, all previous 6 rungs are still present and still in existence, holding up the 7th rung; but, while you are standing on the 7th rung, you can’t directly see what the world looks like from those earlier rungs. Those were gone when you stepped off those rungs onto higher ones, and so at this point you have all the rungs, but only the View from the highest rung you’re on, in this case, the 7th-rung View.) So a person at Integral doesn’t directly, in their own makeup, have immediate access to earlier Views (archaic, magic, mythic, and so on), but they do have access to all the earlier corresponding rungs (snsorimotor, emotional-sexual, conceptual, rule/role, and so on), and thus they can generally intuit what rung a particular person’s center of gravity is at, and thus indirectly be able to understand what View or worldview that person is expressing (magic, mythic, rational, pluralistic, and so on). And by “include those worldviews” what is meant is that the Integral levels actively tolerate and make room for those Views in their own holistic outreach. They might not agree fully with them (they don’t do so in their own makeup, having transcended and negated junior Views), but they intuitively understand the significance and importance of all Views in the unfolding sweep of evolutionary development. Further, they understand that a person has the right to stop growing at virtually any View, and thus each particular View will become, for some people, an actual station in Life, and their values, needs, and motivations will be expressions of that particular View in Life. And thus a truly enlightened, inclusive society will make some sort of room for traditional values, modern values, postmodern values, and so on. Everybody is born at square 1 and thus begins their development of Views at the lowest rung and continues from there, so every society will consist of a different mix of percentages of people at different altitude rungs and Views of the overall spectrum. In most Western countries, for example—and this varies depending on exactly how you measure it—but generally, about 10% of the population is at Magic, 40% at traditional Mythic, 40%-50% at modern Rational, 20% at postmodern Pluralistic, 5% at Holistic/Integral, and less than 1% at Super-Integral.

Of the world’s top ten per capita carbon dioxide emitters in 2000, six are outside Annex I, including the top three, Qatar (with per capita emissions three times those of the US and nearly six times the average of the developed world), the United Arab Emirates and Kuwait.[25] Neither is per capita GDP a criterion for inclusion. By 2009 for example, non-Annex I South Korea had per capita GDP of $23,407, just $278 less than the EU’s at $23,685.[26]

10:12; 14:17). ‹‹    DAY 5    ›› II. The purpose of God’s calling is fully revealed in the New Testament: A. God’s calling is according to His predestination (Eph. 1:4-5), His purpose (2 Tim. 1:9; Rom. 8:28), and His grace (2 Tim. 1:9-10). B. God’s calling is in Christ (1 Pet. 5:10) and through the gospel (2 Thes. 2:14). C. The New Testament reveals various aspects of the purpose of God’s calling: 1. God has called us out of darkness into His marvelous light (1 Pet. 2:9): a. Darkness is a sign of sin and death; it is the expression and sphere of Satan in death. b. When God calls us, He opens our eyes and turns us from darkness to light and from the authority of Satan to Himself; to be turned to God means to be turned to the authority of God, which is God’s kingdom of light (Acts 26:18). 2. God’s calling is that His chosen ones may be separated and made holy unto God, to be the holy ones, the saints (Rom. 1:7; 1 Cor. 1:2). ‹‹    DAY 6    ›› 3. God has called us so that we may enter into the fellowship of His Son, Jesus Christ our Lord, to partake of and enjoy His all-inclusive riches (vv. 9, 30). 4. God has called us into the sufferings of Christ (1 Pet. 2:20-21). 5. For the Body of Christ, God has called us into the peace of Christ (Col. 3:15). 6. God has called us for the purpose of obtaining the glory of the Lord Jesus Christ; He has called His chosen ones unto salvation in sanctification of the Spirit and belief of the truth so that they might obtain the glory of the Lord Jesus Christ (2 Thes. 2:13-14). 7. God’s calling is by His own glory and with the goal of our entering into the eternal glory of God (2 Pet. 1:3; 1 Pet. 5:10): a. God has called us not only by His glory but also to His glory. b. In order that we might enter into His eternal glory, the God of all grace is ministering to us the riches of the bountiful supply of the divine life in many aspects and in many steps of the divine operation on and in us in God’s economy (v. 10; 2 Pet. 1:3). 8. God has called us into His kingdom (1 Thes. 2:12): a. The kingdom of God is an organism constituted with God’s life as a realm of life for His ruling, in which He reigns by the divine life and expresses Himself in the divine life (John 3:3, 5-6; Matt. 6:10, 13). b. Today we, the called ones, should live in the church as the kingdom of God so that we may grow and develop in the life of God unto full maturity; through this growth and development, the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be richly supplied to us (Rom. 14:17; 2 Pet. 1:5-11).

Three factors greatly facilitated the emergence of more inclusive political institutions following the Glorious Revolution and the French Revolution. The first was new merchants and businessmen wishing to unleash the power of creative destruction from which they themselves would benefit; these new men were among the key members of the revolutionary coalitions and did not wish to see the development of yet another set of extractive institutions that would again prey on them. The second was the nature of the broad coalition that had formed in both cases. For example, the Glorious Revolution wasn’t a coup by a narrow group or a specific narrow interest, but a movement backed by merchants, industrialists, the gentry, and diverse political groupings. The same was largely true for the French Revolution. The third factor relates to the history of English and French political institutions. They created a background against which new, more inclusive regimes could develop. In both countries there was a tradition of parliaments and power sharing going back to the Magna Carta in England and to the Assembly of Notables in France. Moreover, both revolutions happened in the midst of a process that had already weakened the grasp of the absolutist, or aspiring absolutist, regimes. In neither case would these political institutions make it easy for a new set of rulers or a narrow group to take control of the state and usurp existing economic wealth and build unchecked and durable political power.

Maury and I spent more than one month in Pakistan, talking with AID personnel and their Pakistani counterparts and learning about the conduct of the projects over the six-year period. Most importantly, we focused on the dialogue between senior U.S. embassy and mission personnel and those in the Pakistani government responsible for economic policy formulation. One day, he and I were asked to attend a “brown bag luncheon” with the senior mission staff. The idea was to be totally informal, put our feet on the desks and just chat about our impressions. Everyone was eager to learn what Maury thought about the program. Three important things emerged for me out of that discussion. 1. The mission director explained that he had held some very successful consultations and brainstorming sessions with senior Pakistani government leaders. He said the Pakistanis were open to his ideas for needed reform, listened carefully and took extensive notes during these meetings. Although there had been little concrete action to implement these recommendations to date, he was confident they were seriously considering them. Maury smiled and responded, “Yeah. They used to jerk me around the same way when I was in your position. The Paks are masters at that game. They know how to make you feel good. I doubt that they are serious. This is a government of inaction.” The mission director was crestfallen. 2. Then the program officer asked what Maury thought about the mix of projects that had been selected by the government of Pakistan and the mission for inclusion in the program for funding. Maury responded that the projects selected were “old friends” of his. He too, had focused on the same areas i.e. agriculture, health, and power generation and supply. That said, the development problems had not gone away. He gave the new program credit for identifying the same obstacles to economic development that had existed twenty years earlier. 3. Finally, the mission director asked Maury for his impressions of any major changes he sensed had occurred in Pakistan since his departure. Maury thought about that for a while. Then he offered perhaps the most prescient observation of the entire review. He said, when he served in Pakistan in the 1960s, he had found that the educated Pakistani visualized himself and his society as being an important part of the South-Asian subcontinent. “Today” he said, “after having lost East Pakistan, they seem to perceive themselves as being the eastern anchor of the Middle-East.” One wonders whether the Indian government understands this significant shift in its neighbor’s outlook and how important it is to work to reverse that world view among the Pakistanis for India’s own security andwell-being.

Maury and I spent more than one month in Pakistan, talking with AID personnel and their Pakistani counterparts and learning about the conduct of the projects over the six-year period. Most importantly, we focused on the dialogue between senior U.S. embassy and mission personnel and those in the Pakistani government responsible for economic policy formulation. One day, he and I were asked to attend a “brown bag luncheon” with the senior mission staff. The idea was to be totally informal, put our feet on the desks and just chat about our impressions. Everyone was eager to learn what Maury thought about the program. Three important things emerged for me out of that discussion. 1. The mission director explained that he had held some very successful consultations and brainstorming sessions with senior Pakistani government leaders. He said the Pakistanis were open to his ideas for needed reform, listened carefully and took extensive notes during these meetings. Although there had been little concrete action to implement these recommendations to date, he was confident they were seriously considering them. Maury smiled and responded, “Yeah. They used to jerk me around the same way when I was in your position. The Paks are masters at that game. They know how to make you feel good. I doubt that they are serious. This is a government of inaction.” The mission director was crestfallen. 2. Then the program officer asked what Maury thought about the mix of projects that had been selected by the government of Pakistan and the mission for inclusion in the program for funding. Maury responded that the projects selected were “old friends” of his. He too, had focused on the same areas i.e. agriculture, health, and power generation and supply. That said, the development problems had not gone away. He gave the new program credit for identifying the same obstacles to economic development that had existed twenty years earlier. 3. Finally, the mission director asked Maury for his impressions of any major changes he sensed had occurred in Pakistan since his departure. Maury thought about that for a while. Then he offered perhaps the most prescient observation of the entire review. He said, when he served in Pakistan in the 1960s, he had found that the educated Pakistani visualized himself and his society as being an important part of the South-Asian subcontinent. “Today” he said, “after having lost East Pakistan, they seem to perceive themselves as being the eastern anchor of the Middle-East.” One wonders whether the Indian government understands this significant shift in its neighbor’s outlook and how important it is to work to reverse that world view among the Pakistanis for India’s own security andwell-being.

All Inclusive The single principle can be found everywhere, all the time. Everything works according to it. Every life unfolds according to it. The single principle does not say yes to this and no to that. Even though Tao is the source of all growth and development, nothing profits Tao. Tao benefits all without return and without prejudice. Neither is the single principle private property. You cannot own it. It does not own you. Its greatness lies in its universality. It is all-inclusive. The wise leader follows this principle and does not act selfishly. The leader does not accept one person and refuse to work with another. The leader does not own people or control their lives. Leadership is not a matter of winning. The work is done in order to shed the light of awareness on whatever is happening: also, selfless service, without prejudice, available to all.

it. In other words, 95 percent of workers in construction sector hardly have any kind of social security coverage,” the study added, and warned that a “daunting and complicated task confronting the policymakers is to address the issue of informal employment within the organised sector. This issue of informalisation of employment poses a serious challenge in achieving decent work and thereby achieving more inclusive growth and sustainable development”.

The probable reason behind The Lord demonstrating His creation in space to man on Earth is for allowing the field of Observation to exist as part of Science to man rather than as a subset of novels. That is why that field of study of the physical and natural world cannot develop terrestrial Science without the inclusion of the theoretical modeling and experimentation alongside it. In other words, the mental and intellectual transcendence of sight is induced extra-terrestrially.

People are innately prepared to act as members of tribes, but culture tells us how to recognize who belongs to our tribes, what schedules of aid, praise, and punishment are due to tribal fellows, and how the tribe is to deal with other tribes — allies, enemies, and clients. […] Contemporary human societies differ drastically from the societies in which our social instincts evolved. Pleistocene hunter-gatherer societies were likely comparatively small, egalitarian, and lacking in powerful institutionalized leadership. […] To evolve largescale, complex social systems, cultural evolutionary processes, driven by cultural group selection, takes advantage of whatever support these instincts offer. […] cultural evolution must cope with a psychology evolved for life in quite different sorts of societies. Appropriate larger scale institutions must regulate the constant pressure from smaller-groups (coalitions, cabals, cliques), to subvert the large-group favoring rules. To do this cultural evolution often makes use of “work arounds” — mobilizing tribal instincts for new purposes. For example, large national and international (e.g. great religions) institutions develop ideologies of symbolically marked inclusion that often fairly successfully engage the tribal instincts on a much larger scale. Military and religious organizations (e.g., Catholic Church), for example, dress recruits in identical clothing (and haircuts) loaded with symbolic markings, and then subdivide them into small groups with whom they eat and engage in long-term repeated interaction. Such work-arounds are often awkward compromises […] Complex societies are, in effect, grand natural social-psychological experiments that stringently test the limits of our innate dispositions to cooperate.

A basic premise of restorative practices is that the increasingly inappropriate behavior in schools is a direct consequence of the overall loss of connectedness in our society. By fostering inclusion, community, accountability, responsibility, support, nurturing and cooperation, circles restore these qualities to a community or classroom and facilitate the development of character. As a consequence of fostering relationships and a sense of belonging, academic performance, too, flourishes.

Pluralism also creates a more open system and allows independent media to flourish, making it easier for groups that have an interest in the continuation of inclusive institutions to become aware and organize against threats to these institutions. It is highly significant that the English state stopped censoring the media after 1688. The media played a similarly important role in empowering the population at large and in the continuation of the virtuous circle of institutional development in the United States, as we will see in this chapter.

In a civilized world there is no my people and your people, it's all one people.

But the massive crackdown and Red scare that followed the Haymarket bombing broke the wave of labor defiance of the mid-1880s. Until Lucy Parsons’s death in 1942 at nearly ninety, she kept it up, galvanizing people to fight the “wage slavery” she found little better than the “chattel slavery” she had witnessed as a child, inspiring them to seek autonomy and human development as individuals, while joining together in new inclusive structures that made decisions democratically and shared ownership of key resources.

We have arrived at a point of time in history, where there is no place for exclusive national or cultural identity upon the fabric of society. With one hand foster your cultural identity, with another assimilate others - this is the golden principle of progress, both national and global.

tc א* Θ 28 l2211 pc sams Or lack υἱοῦ θεοῦ (huiou theou, “son of God”), while virtually all the rest of the witnesses have the words (A ƒ1,13 33 M also have τοῦ [tou] before θεοῦ), so the evidence seems to argue for the authenticity of the words. Most likely, the words were omitted by accident in some witnesses, since the last four words of v. 1, in uncial script, would have looked like this: iu_c_r_u_u_u_q_u_. With all the successive upsilons an accidental deletion is likely. Further, the inclusion of υἱοῦ θεοῦ here finds its complement in 15:39, where the centurion claims that Jesus was υἱὸς θεοῦ (huios theou, “son of God”). Even though א is in general one of the best NT MSS, its testimony is not quite as preeminent in this situation. There are several other instances in which it breaks up chains of genitives ending in ου (cf., e.g., Acts 28:31; Col 2:2; Heb 12:2; Rev 12:14; 15:7; 22:1), showing that there is a significantly higher possibility of accidental scribal omission in a case like this. This christological inclusio parallels both Matthew (“Immanuel…God with us” in 1:23/“I am with you” in 28:20) and John (“the Word was God” in 1:1/“My Lord and my God” in 20:28), probably reflecting nascent christological development and articulation. sn The first verse of Mark’s Gospel appears to function as a title: The beginning of the gospel of Jesus Christ, the Son of God. It is not certain, however, whether Mark intended it to refer to the entire Gospel, to the ministry of John the Baptist, or through the use of the term beginning (ἀρχή, archē) to allude to Genesis 1:1 (in the Greek Bible, LXX). The most likely option is that the statement as a whole is an allusion to Genesis 1:1 and that Mark is saying that with the “good news” of the coming of Christ, God is commencing a “new beginning.

Waters spoke of the many ways that Facebook had “utterly failed.” The company had failed on diversity and inclusion. It had been caught in “redlining,” when housing advertisements were not shown to users of particular races — which Facebook was being sued for both by the US Department of Housing and Urban Development, and privately by housing charities. Antitrust investigations were active in 47 states and the District of Columbia. The company had been fined $5 billion by the FTC over the Cambridge Analytica scandal. Facebook had enabled the government of Russia to interfere in the 2016 election.

Ka method is designed to habilitate the ethnic entrepreneur and the entrepreneur in the informal economy to better fight, and not just failing to cope with emergencies, in a globalized economy. It draws its essence from the traditional forms of expression related to animism. Economic actors can thus learn from their own spirituality to develop strategies, tactics, and actions to run their business.

It's time to be a hero, instead of holding out for one. The good people of history are all gone - MLK, Lincoln, Parks, Tolstoy, Teresa, Madiba and many more - all are gone, now it's time for us to be the new good people. We must be the new people - a new people with a new vision - a new people with a new perception - a new people with a rejuvenated and determined desire for equality, inclusion and assimilation - a new people bearing the torch of a new world, where religion is the people, philosophy is the people, salvation is the people.

The terrorist is a radical, so is the reformer. The difference is in their motive - the terrorist wants to build an exclusive society, whereas the reformer wants to build an inclusive society.

Rich nations are rich largely because they managed to develop inclusive institutions at some point during the past three hundred years.

Inclusive economic institutions led to the development of inclusive markets, inducing a more efficient allocation of resources, greater encouragement to acquire education and skills, and further innovations in technology.

since the development of inclusive economic and political institutions is key, using the existing flows of foreign aid at least in part to facilitate such development would be useful.

The Global Financial Crisis of 2007–08 represented the greatest financial downswing of my lifetime, and consequently it presents the best opportunity to observe, reflect and learn. The scene was set for its occurrence by a number of developments. Here’s a partial list: Government policies supported an expansion of home ownership—which by definition meant the inclusion of people who historically couldn’t afford to buy homes—at a time when home prices were soaring; The Fed pushed interest rates down, causing the demand for higher-yielding instruments such as structured/levered mortgage securities to increase; There was a rising trend among banks to make mortgage loans, package them and sell them onward (as opposed to retaining them); Decisions to lend, structure, assign credit ratings and invest were made on the basis of unquestioning extrapolation of low historic mortgage default rates; The above four points resulted in an increased eagerness to extend mortgage loans, with an accompanying decline in lending standards; Novel and untested mortgage backed securities were developed that promised high returns with low risk, something that has great appeal in non-skeptical times; Protective laws and regulations were relaxed, such as the Glass-Steagall Act (which prohibited the creation of financial conglomerates), the uptick rule (which prevented traders who had bet against stocks from forcing them down through non-stop short selling), and the rules that limited banks’ leverage, permitting it to nearly triple; Finally, the media ran articles stating that risk had been eliminated by the combination of: the adroit Fed, which could be counted on to inject stimulus whenever economic sluggishness developed, confidence that the excess liquidity flowing to China for its exports and to oil producers would never fail to be recycled back into our markets, buoying asset prices, and the new Wall Street innovations, which “sliced and diced” risk so finely, spread it so widely and placed it with those best suited to bear it.

They developed this influence and this clout and they shared it. It’s a very inclusive movement.

the size and functions of the state matter profoundly to the performance of capitalist economies. In orthodox economic commentary it is frequently asserted that the role of the public sector should be minimised in order to free private enterprise from the ‘dead hand’ of regulation and the perverse impact of ‘crowding out’. In fact, successful economies have almost ​all had states actively committed to their development.54 This is not just about the role of the state in providing or co-investing in infrastructure (as is sometimes conceded even by those otherwise sceptical of public investment), though this is indeed important. Its role in innovation is also key, as we have seen. At the same time, the development of a skilled and adaptive labour force requires deep investment in education, training, health, childcare and social care. These functions cannot simply be outsourced or privatised—as Crouch shows, when this is done the goal of greater competition almost always degenerates into private oligopoly, where public purpose is lost, and corporate political influence increases. We need to acknowledge, rather, the interdependence of private enterprise and the public sector; of market and non-market activities.

Sisters and brothers of my world, I do not believe in universal acceptance, for I am the very embodiment of universal acceptance. The river doesn't believe in the life-giving powers of its water - the sun doesn't believe in the warmth-giving powers of its rays - the wind doesn't believe in the soothing powers of its breeze. Belief implies an absence of proof, but acceptance is beyond proof. You do not believe that you need oxygen to live, likewise, you do not believe in universal acceptance, for without it, the very fabric of civilization will wither.

Focusing on criminalization, rather than just incarceration, would enable greater understanding of how institutions impact girls and facilitate important shifts in our thinking and decision-making processes. We could see women and girls in their shared spaces with men and boys, and develop strategies that are responsive to the conditions that threaten the futures of female and male children. Being more inclusive would save us from a lot of head-scratching about why it is so hard to break harmful cycles, the negative patterns in student outcomes, and contact with the criminal legal system. Our nationwide culture of surveillance and criminalization is much more pervasive and life-threatening than even the largest prison. Its reach into our schools and our classrooms has reinforced latent ideas of Black inferiority and cast our girls as angry little women who are too self-absorbed and consumed by themselves and their faults to participate in school communities. We know it’s more complicated than that. A

Inclusive and sustainable economic growth can drive progress and generate the means to implement the Sustainable Development Goals.

The U.S. government’s Thrift Savings Plan, developed for the country’s civilian and military employees, serves as a possible model. At the end of 2003, the plan contained $128.8 billion in assets distributed across five funds. Four of the funds track well-known indices, namely the large-capitalization-stock S&P 500 Index, the small-capitalization-stock Wilshire 4500 Index, the developed-foreign-stock MSCI EAFE Index and the broadly inclusive domestic bond Lehman Brothers U.S. Aggregate Index. From a security selection perspective, the U.S. government protects its employees from playing the negative-sum game of active management.

Forget the argumentation of logic over what is possible and what is not - action in the course of humaneness should be our prime directive, not argumentation.

The ties that bind younger generations to the broader community are reciprocal, that is, when young people feel that the community cares about them and that they have a say in community affairs, they are more likely to identify with the community’s goals and to want to commit to its service. The evidence from prevention and community youth development studies is clear: When youths feel connected to others in the institutions of their communities, they are less likely to violate the norms and more likely to serve the common good of those communities.

A lot of people will see you as enemy because of your conviction of inclusion and equality, but do not move an inch from your conviction, especially when the very fate of humanity is predicated on that conviction of yours. Let me tell you a story which my father used to tell me when I was a kid. There was once a reformer in Bengal, the place I was born in. One evening he was walking by the river with a friend of his. Suddenly someone at a distance started shouting at him using curse words. The friend asked - why is the man cursing you, aren’t you going to say anything? The reformer replied, let them shout, it only means that perhaps I am actually bringing some change in the society.

This idea goes back to one of the classical theories of political sociology, the theory of modernization, formulated by Seymour Martin Lipset. Modernization theory maintains that all societies, as they grow, are headed toward a more modern, developed, and civilized existence, and in particular toward democracy. Many followers of modernization theory also claim that, like democracy, inclusive institutions will emerge as a by-product of the growth process. Moreover, even though democracy is not the same as inclusive political institutions, regular elections and relatively unencumbered political competition are likely to bring forth the development of inclusive political institutions. Different versions of modernization theory also claim that an educated workforce will naturally lead to democracy and better institutions. In a somewhat postmodern version of modernization theory, New York Times columnist Thomas Friedman went so far as to suggest that once a country got enough McDonald’s restaurants, democracy and institutions were bound to follow. All this paints an optimistic picture. Over the past sixty years, most countries, even many of those with extractive institutions, have experienced some growth, and most have witnessed notable increases in the educational attainment of their workforces. So, as their incomes and educational levels continue to rise, one way or another, all other good things, such as democracy, human rights, civil liberties, and secure property rights, should follow. Modernization

Inclusive economic institutions are in turn supported by, and support, inclusive political institutions, that is, those that distribute political power widely in a pluralistic manner and are able to achieve some amount of political centralization so as to establish law and order, the foundations of secure property rights, and an inclusive market economy. Similarly, extractive economic institutions are synergistically linked to extractive political institutions, which concentrate power in the hands of a few, who will then have incentives to maintain and develop extractive economic institutions for their benefit and use the resources they obtain to cement their hold on political power. These

Material adverse effect" is a standard that is often employed in the softening of contract provisions. It is often used in more than one provision in a contract, and as a result may be separately defined: "Material adverse effect" means any material adverse effect on the Borrower’s business, assets, liabilities, prospects or condition (financial or otherwise). In order to fall within the ambit of this definition, the matter in question must be both material and adverse to the party. Materiality is a subjective concept; a change that would be reasonably likely to affect the other party’s evaluation of the transaction will generally be viewed as material. The change must also be adverse. Obviously, if it’s a change for the better, it isn’t covered. The definition refers to the areas where the material adverse effect has occurred: the party’s business, assets, liabilities, financial condition and prospects. Let’s look at examples of each of these. The loss of a customer that represented 40% of the borrower’s earnings would have a material adverse effect on its business. An uninsured casualty loss in respect of the borrower’s primary manufacturing plant would have a material adverse effect on its assets. The entering of a judgment against the borrower for damages in an amount equal to its total annual sales would have a material adverse effect on its liabilities. A loss of sales resulting in a diminution in cash flow that impairs the borrower’s ability to pay its operating expenses would have a material adverse effect on its financial condition. Lastly, the development of proprietary technology by a competitor that allows it to produce goods at a more favorable price may have a material adverse effect on the borrower’s prospects, because it may be forced to reduce its profit margins. Inclusion of the word "prospects" as a component of the definition of material adverse effect is almost always a point of contention. The party to whom the material adverse effect standard is applicable will argue that the use of prospects gives the other party too much room to speculate about the future impact of an event. The other party will argue that its counterparty’s future condition and performance is important to it, and the party should not be required to wait until a reasonably foreseeable bad result has occurred before having any remedies. Closely related to material adverse effect is material adverse change, referred to colloquially as "MAC.

WHAT CAN BE DONE to kick-start or perhaps just facilitate the process of empowerment and thus the development of inclusive political institutions? The honest answer of course is that there is no recipe for building such institutions. Naturally there are some obvious factors that would make the process of empowerment more likely to get off the ground.

As a church, we need to be very careful about developing and expressing opinions on these topics.

As church leaders, our opinions on these topics aren't necessary to effectively love and support families who have children with disabilities. Encourage ministry team members and volunteers to remember the calling of the church: to enable families to develop a growing relationship with Jesus Christ.

We help all children learn healthy ways of relating when we create environments that reflect real life. In contrast, we re doing the child with disability as well as the typically developing peer a disservice if we aren't looking for opportunities to facilitate their interaction. And as Christians, I would add that the church is naturally set up to adopt an inclusion mindset, because we follow Jesus and know He modeled love and value for all children.

As a result, the success of the ministry volunteers is often every bit as important as the success of the participating kids. And the skills of the ministry leaders do impact the accommodation plans that are developed for participants with special needs.

Getting to fifty-fifty is incredibly complex and nuanced, requiring many detailed solutions that will take decades to fully play out. To accelerate the process, change needs to start at the top. Like Stewart Butterfield, CEOs need to make hiring and retaining women an explicit priority. In addition, here is the bare minimum of what we can do at an individual and a systemic level: First of all, people, be nice to each other. Treat one another with respect and dignity, including those of the opposite sex.That should be pretty simple. Don’t enable assholes. Stop making excuses for bad behavior, or ignoring it. CEOs must embrace and champion the need to reach a fair representation of gender within their companies, and develop a comprehensive plan to get there. Be long-term focused, not short-term. It may take three weeks to find a white man for the job, but three months to find a woman. Those three months could save three years of playing catch-up in the future. Invest in not just diversity but inclusion. Even if your company is small, everything counts. And take the time to educate your employees about why this is important. Companies need to appoint more women to their boards. And boards need to hold company leadership to account to get to fifty-fifty in their employee ranks, starting with company executives. Venture capital firms need to hire more women partners, and limited partners should pressure them to do so and, at the very least, ask them what their plans around diversity are. Investors, both men and women, need to start funding more women and diverse teams, period. LPs need to fund more women VCs, who can establish new firms with new cultural norms. Stop funding partnerships that look and act the same. Most important, stop blaming everybody else for the problem or pretending that it is too hard for us to solve. It’s time to look in the mirror. This is an industry, after all, that prides itself on disruption and revolutionary new ways of thinking. Let’s put that spirit of innovation and embrace of radical change to good use. Seeing a more inclusive workforce in Silicon Valley will encourage more girls and women studying computer science now.

Bea's brain was full of unkind thoughts about herself. She could still hear Caz laughing... How do I stop feeling bad about myself? she thought.

Sometimes you’ll find work that’s worthy of attention but which an organization is incapable of paying attention to, usually because its leadership doesn’t value that work. In some companies, this is developer tooling work. In others, it’s inclusion work. In most companies, it’s glue work. There is almost always a great deal of room to do this sort of work that no one is paying attention to, so you’ll be able to make rapid initial progress on it, which feels like a good opportunity to invest. At some point, though, you’ll find that the work needs support, and it’s quite challenging to get support for work that a company is built to ignore or devalue. Your early wins will slowly get eroded by indifference and misalignment, and your initial impact will be reclaimed by the sands of time.

Out of disorder and discontent come leaders who have strong personalities, are anti-elitist, and claim to fight for the common man. They are called populists. Populism is a political and social phenomenon that appeals to ordinary people who feel that their concerns are not being addressed by the elites. It typically develops when there are wealth and opportunity gaps, perceived cultural threats from those with different values both inside and outside the country, and “establishment elites” in positions of power who are not working effectively for most people. Populists come into power when these conditions create anger among ordinary people who want those with political power to be fighters for them. Populists can be of the right or of the left, are much more extreme than moderates, and tend to appeal to the emotions of ordinary people. They are typically confrontational rather than collaborative and exclusive rather than inclusive. This leads to a lot of fighting between populists of the left and populists of the right over irreconcilable differences. The extremity of the revolution that occurs under them varies. For example, in the 1930s, populism of the left took the form of communism and that of the right took the form of fascism while nonviolent revolutionary changes took place in the US and the UK. More recently, in the United States, the election of Donald Trump in 2016 was a move to populism of the right while the popularity of Bernie Sanders, Elizabeth Warren, and Alexandria Ocasio-Cortez reflects the popularity of populism of the left. There are increased political movements toward populism in a number of countries. It could be said that the election of Joe Biden reflects a desire for less extremism and more moderation, though time will tell. Watch populism and polarization as markers. The more that populism and polarization exist, the further along a nation is in Stage 5, and the closer it is to civil war and revolution. In Stage 5, moderates become the minority. In Stage 6, they cease to exist.

Adopting a more diverse and inclusive point of view is key to developing a brilliant and innovative concept or to making your existing concept stand out from the crowd and appeal to a wider consumer base.

I expand, therefore I am.

Only cure for degradation is united humanity.

There is no use in travelling to the moon and mars, if the distance between mind and mind remain ever-growing.

Hypnosis has been around a long time. It’s a phenomenon that has been used as a form of therapy. The term hypnosis was coined by a man named Dr. James Braid back in the nineteenth century. The field of clinical hypnotherapy has been developing ever since. In the late 1950s, the American Medical Association approved hypnosis instruction for inclusion in medical schools. And hypnosis is considered by clinicians to be a serious topic in the healing arts.

Halkat Humans (The Sonnet) The history of human progress, Is the history of halkat* humans. Only the *loco make the earth civilized, By growing out of habits and traditions. Habits of yesterday are a gutter of biases, Hence they ain't the right habits of today. Let us not confuse them as modern identity, Let us not endorse them throwing reason away, Traditions born of bigotry and ignorance, Are hardly a measure of civilization. Measure of civilization is an expanding spirit, One that ever evolves discarding superstition. Turn your heart into a khichdi (fusion) of cultures, And behold o mighty human, as all division disappears.

Reform is civilization, stagnation is degradation. Expansion is elevation, exclusion is extinction. Inclusion is illumination, discrimination is delusion.

We Are All Racist (The Sonnet) If we are still uncomfortable to face, The roots of racism, how can we uproot racism! Unless we recognize our tendency for division, How can we ever be the cause of universalism! The fundamental fact of human nature is, We are a septic tank of prehistoric biases. Sectarianism comes to us far too easily, For we are all fundamentally racist. Cruelty is the mainspring of survival in the wild, So our brain leans more towards cruelty than kindness. Millions of years of conditioning won't vanish overnight, We must self-regulate with our newly developed conscience. The end of racism starts with the recognition of racism. We are civilized only when we recognize our uncivilization.

Practice makes neurons connect - neurons make people connect - and when people connect beyond biases, assumptions, and stereotypes, that's when humanity rises.

MICHAEL CRONIN: My three main concerns can, I suppose, be summed up as follows: (1) How can we find a space in the current public conversation for a perspective that is critical of the marriage campaign but from a queer, gay-affirmative and anti-homophobic perspective? As Pantigate demonstrates, once the referendum campaign gets going, that will become even more difficult, probably impossible. (2) How can we manage to engage in a political discussion while acknowledging that this is an issue in which people are so deeply invested emotionally and affectively? For instance, I find it very uncomfortable and challenging to express my opposition publicly as someone who, firstly, is a potential beneficiary of the change, and, secondly, am opposing something that is deeply important to individuals who I respect and love, and opposing subcultural organisations that were very important to my own formation. (3) How can we develop a perspective on this that acknowledges that this is simultaneously a victory and a defeat? It is a progressive development that will make our society more inclusive, tolerant and affirmative of loving relationships and different families. But it will also entrench inequality – between the married and the unmarried, the secure and the precarious – and is another indication of how the utopian hopes of 1970s gay liberation and lesbian feminism have been thoroughly defeated.

The Next Generation of Women Leaders: What You Need to Lead but Won’t Learn in Business School and Pushback: How Smart Women Ask—and Stand Up—for What They Want. As the same time, Rezvani created Women’s Roadmap, which engages in women’s leadership development and helps companies to create inclusive workplaces.

Within an authentic education framework, learners’ individual psychological and neurological characteristics (akin to social-emotional learning aspects) are given consideration and accepted/honoured as they are, promoting inclusive practices. For example, emotional and other high sensitivities commonly found in gifted and creative personnel are not treated as constraints, maladjustments, or something antisocial; rather, they are considered as enriching a neurodiverse society to operate in a more balanced manner. All learners, including those with high developmental potential, get conducive environments to reach higher levels of development, similar to the self-actualised/self-transcended state. An authentic education system sends learners through a lasting deep learning and/or critical thinking experience, which human brains are capable of under conducive teaching-learning environments; human brains are treated as parallel processors that are capable of dealing with multiple inputs and solving complex problems, unlike machines or computers that are good at executing routine steps in reaching specific answers at very high speeds. In effect, in an authentic learning environment, most parts of a human brain (a.k.a. whole brain) including the right hemisphere, are stimulated using appropriate instructions and activities; this contrasts from mainly addressing the left hemisphere in a traditional environment.

One of the best ways to nurture an inclusive, safe culture is to develop a practice of appreciation.

Sonnet 1147 Only way to grow together as a couple, is to nourish each other's individual growth. Only way to grow together as a society, is to empower each other's personal growth. Learn from Manu, Majnun, Vyas and M.A.S.H, Absorb all good like an eager sponge. Tradition of tribe has outstayed its welcome, Now outgrow the fences across fearful hunch. Na desi, na videsi, Banna hai to bano visvadesi. Bohot aye despar marnevaale, Des ke par chalo sudhare insani zindagi. Ni local, ni extranjero, Simplemente seamos humano. Más allá de la patria, más allá de la muerte, Vivamos como un planeta pueblo. Ni obediente, ni opresivo - Luchando por igualdad seremos humano.

WHY COMMUNITY IS MORE REPRESENTATIVE THAN “USERS” In the traditional software development model, we're used to writing technical documentation with a specific user in mind. However, this approach can be limiting because it assumes a single "ideal" user represents your entire user base. The docs-as-ecosystem model proposes a different way of thinking about technical documentation; it recognizes technical documentation is not just a product but an ongoing conversation between diverse documentation creators (contributors) and the community. Thinking in terms of community has several advantages over focusing only on users: More inclusive: Focusing on the community is more inclusive than focusing only on users because it recognizes that many different types of stakeholders contribute to and read the documentation. More diverse: Focusing on the community encourages diversity and inclusion because it recognizes many different backgrounds and experiences. More collaborative: Focusing on the community also fosters a more collaborative approach to documentation because it encourages anyone from any background to participate. By focusing on community, the docs-as-ecosystem approach offers a more flexible, adaptable, and sustainable way to approach technical documentation. Rather than assuming that there is a single "ideal" user, we recognize that technical documentation is a dynamic and ongoing conversation between documentation creators and the community.

Several years after Typhoon Yolanda struck the Philippines, international development organizations remained to help in the recovery and rehabilitation process. In my mind, it was difficult to talk about sustainable development when students had to risk their lives just to go to school, when farmers and fishers had to take whatever the middlemen were willing to give because transportation of their produce proved too difficult. A number of municipalities could only be accessed through boats. Whenever it rained, families would have to make a decision whether to risk their lives or lose their income. It was at this point that I realized that if we were to achieve real and inclusive economic growth, then a good infrastructure network was necessary. I would have never thought that in a matter of years I would join President Rodrigo Duterte's Build, Build, Build team.

Enroll in the Best Hebrew School Atlanta for a Rich Cultural Experience Welcome to Hebrew School Atlanta, where they give a transforming educational path that celebrates Jewish heritage while also providing a rich cultural experience. Their school is committed to instilling a love of the Hebrew language, Jewish traditions, and values in each student while also encouraging individual growth and development. They think that education is about more than just learning; it is about developing a meaningful connection to one's heritage and community. They try to establish an inclusive and supportive environment in which students can explore their Jewish identity, develop a strong sense of belonging, and form lifelong connections. Their school is more than simply a place to learn; it's a thriving community that welcomes families from all walks of life. They encourage family involvement and provide opportunities for families to participate in their children's educational path. They think that fostering a compassionate and supportive atmosphere that promotes holistic growth requires a strong relationship between parents, educators, and students. Enrolling your child in the top Hebrew School in Atlanta means laying the groundwork for a lifetime of Jewish involvement, cultural awareness, and personal development. Join us on this extraordinary trip as we arouse curiosity, create a love of Hebrew, and foster a deep appreciation for Jewish School education. Let us work together to produce a wonderful cultural experience. Contact the head of the department at The Epstein School.

Unless we understand our natural intelligence, we will not be able to manage Artificial Intelligence. We will only use it to feed our already bloated ego." As we venture into the era of Artificial Intelligence, it is essential to reflect on the profound wisdom in this statement. Understanding our own natural intelligence - our cognitive abilities, emotions, and ethical considerations - is the key to responsibly harnessing the potential of AI. Let's embark on a journey of self-awareness and humility. By recognizing our strengths and limitations as humans, we can identify the areas where AI can complement and enhance our capabilities, rather than overshadowing or replacing them. With a clear understanding of our own biases and motivations, we can ensure that AI is developed and utilized in ways that benefit all of humanity. Let's not allow AI to reinforce harmful behaviors or serve as a tool to feed our egos, rather let's channel its power for the greater good. By embracing our humanity and acting responsibly, we can manage AI in a manner that promotes ethics, privacy, and societal well-being. Let's use AI as a force for positive advancements, lifting each other and creating a more inclusive and equitable world. #EmbraceHumanity #TechnologyForGood

There is an important difference between feeling guilty and taking responsibility. I once heard that guilt is what you feel because of what you did, but responsibility is what you take because of the kind of person you want to be. The distinction between guilt and responsibility is not simply a theoretical moral or linguistic distinction. It is a distinction that quite profoundly affects the way we deal with the issue at hand. When we feel guilty we usually feel powerless. We feel violated, either by our own abandonment of our values, or because somebody else “made us feel that way.” That’s why we often attribute our guilt to others (“Why are you always making me feel guilty?”). Guilt often leads to defensiveness, anxiety, and shame, and because we feel blamed, either by others, or ourselves, it also may lead to retaliation. This is one of the reasons there is such strong white male backlash around diversity and inclusion issues. White men are reacting to being blamed and “made” to feel guilty for things they often don’t realize that they’re doing, or for privileges they don’t realize they have had for longer than any of them have been alive. I want to be clear that I’m not suggesting that there are not a lot of white men who have done things, and do things, that have harmed others. On the contrary. However, for many, these behaviors occur without people ever realizing they are engaging in the behaviors. On the other hand, when we take responsibility for our actions, we empower ourselves. We can bring compassion to ourselves and to others for our blind spots. We are, by the very nature of the word, “able to respond” to the situation at hand. We can be motivated to grow, to develop, to improve ourselves and transform our ways of being. We have an opportunity to correct our mistakes and move forward and, we hope, improve the situation. In doing so, we can remove the “good person/bad person” stigma, and instead deal with each other as human beings, with all of us trying to figure out how to get along in this world. Again, I want to be very clear: I am not in any way suggesting we avoid dealing with people who are overtly hostile or biased. We have to establish a zero tolerance policy for that kind of behavior. But the evidence is very clear, and it is that, overwhelmingly, most bias is unconscious. When we treat people who don’t know they are demonstrating bias in a way that suggests there is something evil about them, we not only put them on the defensive, but we also lose the ability to influence them because they have no idea what we are focused on.

...You can’t expect niceness to fix the issue. We must understand that the act of caring doesn’t actually solve issues as complex as discrimination and lack of inclusiveness, and that we must use metrics and actually push the envelope to create change. In order to create institutional changes that actually last, library leaders must facilitate the creation of organizational programs that ensure that diversity, inclusion and social justice goals are met. Library managers have to make sure social justice and diversity workshops and trainings are built into professional development budgets, and that our staff have the opportunity to work on not only their technical skills but on being a better, more compassionate workforce.

In one point alone the heresies seem universally to have agreed,—in hatred to the Church. This might at that time be considered one of her surest and most obvious Notes. She was that body of which all sects, however divided among themselves, spoke ill; according to the prophecy, "If they have called the Master of the house Beelzebub, how much more them of His household." They disliked and they feared her; they did their charged matter to them, although they hold different doctrines, so long as they conspire together in their siege against the one thing, Truth." And even though active co-operation was impracticable, at least hard words cost nothing, and could express that common hatred at all seasons. Accordingly, by Montanists, Catholics were called "the carnal;" by Novatians, "the apostates;" by Valentinians, "the worldly;" by Manichees, "the simple;" by Aërians, "the ancient;" by Apollinarians, "the man-worshippers;" by Origenists, "the flesh-lovers," and "the slimy;" by the Nestorians, "Egyptians;" by Monophysites, the "Chalcedonians:" by Donatists, "the traitors," and "the sinners," and "servants of Antichrist;" and St. Peter's chair, "the seat of pestilence;" and by the Luciferians, the Church was called "a brothel," "the devil's harlot," and "synagogue of Satan:" so that it might be called a Note of the Church, as I have said, for the use of the most busy and the most ignorant, that she was on one side and all other bodies on the other. There was one title of the Church of a very different nature from those which have been enumerated,—a title of honour, which all men agreed to give her,—and one which furnished a still more simple direction than such epithets of abuse to aid the busy and the ignorant in finding her, and which was used by the Fathers for that purpose. It was one which the sects could neither claim for themselves, nor hinder being enjoyed by its rightful owner, though, since it was the characteristic designation of the Church in the Creed, it seemed to surrender the whole controversy between the two parties engaged in it. Balaam could not keep from blessing the ancient people of God; and the whole world, heresies inclusive, were irresistibly constrained to call God's second election by its prophetical title of the "Catholic" Church.

the living world points the way towards imagining new economic models, developing climate resilience, fostering social inclusion

Flawless life is fragile life, Flawed life is resilient life. Greatest resilience is self-correction, the seed of true civilization, Flaws aware are instrument of flight.

Development without inclusivity is a house built on sand

Being a human leader means inviting other perspectives and letting go of the need to be right.

We have no idea what anyone else is dealing with until we get to know them, listen to them, and try to understand what they are experiencing.