Integral Human Development Quotes

A NATION'S GREATNESS DEPENDS ON ITS LEADER To vastly improve your country and truly make it great again, start by choosing a better leader. Do not let the media or the establishment make you pick from the people they choose, but instead choose from those they do not pick. Pick a leader from among the people who is heart-driven, one who identifies with the common man on the street and understands what the country needs on every level. Do not pick a leader who is only money-driven and does not understand or identify with the common man, but only what corporations need on every level. Pick a peacemaker. One who unites, not divides. A cultured leader who supports the arts and true freedom of speech, not censorship. Pick a leader who will not only bail out banks and airlines, but also families from losing their homes -- or jobs due to their companies moving to other countries. Pick a leader who will fund schools, not limit spending on education and allow libraries to close. Pick a leader who chooses diplomacy over war. An honest broker in foreign relations. A leader with integrity, one who says what they mean, keeps their word and does not lie to their people. Pick a leader who is strong and confident, yet humble. Intelligent, but not sly. A leader who encourages diversity, not racism. One who understands the needs of the farmer, the teacher, the doctor, and the environmentalist -- not only the banker, the oil tycoon, the weapons developer, or the insurance and pharmaceutical lobbyist. Pick a leader who will keep jobs in your country by offering companies incentives to hire only within their borders, not one who allows corporations to outsource jobs for cheaper labor when there is a national employment crisis. Choose a leader who will invest in building bridges, not walls. Books, not weapons. Morality, not corruption. Intellectualism and wisdom, not ignorance. Stability, not fear and terror. Peace, not chaos. Love, not hate. Convergence, not segregation. Tolerance, not discrimination. Fairness, not hypocrisy. Substance, not superficiality. Character, not immaturity. Transparency, not secrecy. Justice, not lawlessness. Environmental improvement and preservation, not destruction. Truth, not lies. Most importantly, a great leader must serve the best interests of the people first, not those of multinational corporations. Human life should never be sacrificed for monetary profit. There are no exceptions. In addition, a leader should always be open to criticism, not silencing dissent. Any leader who does not tolerate criticism from the public is afraid of their dirty hands to be revealed under heavy light. And such a leader is dangerous, because they only feel secure in the darkness. Only a leader who is free from corruption welcomes scrutiny; for scrutiny allows a good leader to be an even greater leader. And lastly, pick a leader who will make their citizens proud. One who will stir the hearts of the people, so that the sons and daughters of a given nation strive to emulate their leader's greatness. Only then will a nation be truly great, when a leader inspires and produces citizens worthy of becoming future leaders, honorable decision makers and peacemakers. And in these times, a great leader must be extremely brave. Their leadership must be steered only by their conscience, not a bribe.

Be transparent. Let's build a community that allows hard questions and honest conversations so we can stir up transformation in one another.

The purpose of quantum computing based compassionate artificial intelligence is to develop integrated systems that can preserve and enhance human values of peace, love, happiness and freedom.

You can be in your room and lead people. Just develop your potentials and publicize them and you will see people looking for your product. That is influence; self-made leaders do not look for followers. Followers look for them.

Reclaiming ourselves usually means coming to recognize and accept that we have in us both sides of everything. We are capable of fear and courage, generosity and selfishness, vulnerability and strength. These things do not cancel each other out but offer us a full range of power and response to life. Life is as complex as we are. Sometimes our vulnerability is our strength, our fear develops our courage, and our woundedness is the road to our integrity. It is not an either/or world. It is a real world. In calling ourselves "heads" or "tails," we may never own and spend our human currency, the pure gold of which our coin is made. But judgment may heal over time. One of the blessings of growing older is the discovery that many of the things I once believed to be my shortcomings have turned out in the long run to be my strengths, and other things of which I was unduly proud have revealed themselves in the end to be among my shortcomings. Things that I have hidden from others for years turn out to be the anchor and enrichment of my middle age. What a blessing it is to outlive your self-judgments and harvest your failures.

My simple explanation of why we human beings, the most advanced species on earth, cannot find happiness, is this: as we evolve up the ladder of being, we find three things: the first, that the tension between the range of opposites in our lives and society widens dramatically and often painfully as we evolve; the second, that the better informed and more intelligent we are, the more humble we have to become about our ability to live meaningful lives and to change anything, even ourselves; and consequently, thirdly, that the cost of gaining the simplicity the other side of complexity can rise very steeply if we do not align ourselves and our lives well.

The skills of building, fixing, cooking, planting, preserving, and composting not only undergird the indepen-dence and integrity of the home but develop practices and skills that are the basic sources of culture and a shared civic life. They teach each generation the demands, gifts, and limits of nature; human participation in and celebration of natural rhythms and patterns; and independence from the culture-destroying ignorance and laziness induced by the ersatz freedom of the modern market.

Of all the great world religions, Christianity should value the body most. After all, it taught that God had in some sense taken a human body and used it to redeem the world; everything about the physical should have been sacred and sacramental. But that had not happened. instead, the churches had found it almost impossible to integrate the sexual with the divine and had developed a Platonic aversion to the body - particularly the bodies of women.

Sorry, but I have to be who I am. Everyone else is taken... So be your self! Speak your truth - if there are people around you who tempt you with non-existence blast through that and give them the full glory of who you are. Do not withhold yourself from the world. Do not piss on the incandescent gift of your existence. Do not drown yourself in the petty fog and dustiness of other people's ancient superstitions, unbeliefs, aggressions, culture and crap! No! Be a flare! We were born that way. Born perfectly happy being inconvenient to our parents. We shit, piss, cry, wake up at night, throw up on their shoulders, scream... We are, in essence, in our humanity, perfectly comfortable with inconveniencing others. That's how we're born, how we grow and develop. I choose to inconvenience the irrational.

The core of compassionate artificial intelligence is the connection - connection to feel the pain and suffering of humanity. It is to develop integrated systems that can preserve and enhance human values of peace, love, harmony, happiness and freedom.

Our "increasing mental sickness" may find expres­sion in neurotic symptoms. These symptoms are con­spicuous and extremely distressing. But "let us beware," says Dr. Fromm, "of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symp­toms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting." The really hopeless victims of mental illness are to be found among those who appear to be most normal. "Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been si­lenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does." They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their per­fect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish "the illusion of indi­viduality," but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But "uniformity and free­dom are incompatible. Uniformity and mental health are incompatible too. . . . Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.

During the Civil War, traumatized combatants developed a condition that they called “soldier's heart.”8 The violence that results in soldier's heart shatters a person's sense of self and community, and war is not the only setting in which violence is done: violence is done whenever we violate another's integrity. Thus we do violence in politics when we demonize the opposition or ignore urgent human needs in favor of politically expedient decisions.

Define the integrity of every individual by the battles he/she decided to fight first.

Women play an integral role in human society, and their contributions are essential to the development and growth of societies worldwide.

Devaluation of the Earth, hostility towards the Earth, fear of the Earth: these are all from the psychological point of view the expression of a weak patriarchal consciousness that knows no other way to help itself than to withdraw violently from the fascinating and overwhelming domain of the Earthly. For we know that the archetypal projection of the Masculine experiences, not without justice, the Earth as the unconscious-making, instinct-entangling, and therefore dangerous Feminine. At the same time the projection of the masculine anima is mingled with the living image of the Earth archetype in the unconscious of man; and the more one-sidedly masculine man's conscious mind is the more primitive, unreliable, and therefore dangerous his anima will be. However, the Earth archetype, in compensation to the divinity of the archetype of Heaven and the Father, that determined the consciousness of medieval man, is fused together with the archaic image of the Mother Goddess. Yet in its struggle against this Mother Goddess, the conscious mind, in its historical development, has had great difficulty in asserting itself so as to reach its – patriarchal - independence. The insecurity of this conscious mind-and we have profound experience of how insecure the position of the conscious mind still is in modern man-is always bound up with fear of the unconscious, and no well-meaning theory "against fear" will be able to rid the world of this deeply rooted anxiety, which at different times has been projected on different objects. Whether this anxiety expresses itself in a religious form as the medieval fear of demons or witches, or politically as the modern fear of war with the State beyond the Iron Curtain, in every case we are dealing with a projection, though at the same time the anxiety is justified. In reality, our small ego-consciousness is justifiably afraid of the superior power of the collective forces, both without and within. In the history of the development of the conscious mind, for reasons which we cannot pursue here, the archetype of the Masculine Heaven is connected positively with the conscious mind, and the collective powers that threaten and devour the conscious mind both from without and within, are regarded as Feminine. A negative evaluation of the Earth archetype is therefore necessary and inevitable for a masculine, patriarchal conscious mind that is still weak. But this validity only applies in relation to a specific type of conscious mind; it alters as the integration of the human personality advances, and the conscious mind is strengthened and extended. A one-sided conscious mind, such as prevailed in the medieval patriarchal order, is certainly radical, even fanatical, but in a psychological sense it is by no means strong. As a result of the one-sidedness of the conscious mind, the human personality becomes involved in an equally one-sided opposition to its own unconscious, so that actually a split occurs. Even if, for example, the Masculine principle identifies itself with the world of Heaven, and projects the evil world of Earth outwards on the alien Feminine principle, both worlds are still parts of the personality, and the repressing masculine spiritual world of Heaven and of the values of the conscious mind is continually undermined and threatened by the repressed but constantly attacking opposite side. That is why the religious fanaticism of the representatives of the patriarchal World of Heaven reached its climax in the Inquisition and the witch trials, at the very moment when the influence of the archetype of Heaven, which had ruled the Middle Ages and the previous period, began to wane, and the opposite image of the Feminine Earth archetype began to emerge.

Our “increasing mental sickness” may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But “let us beware,” says Dr. Fromm, “of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting.” The really hopeless victims of mental illness are to be found among those who appear to be most normal. “Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does.” They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish “the illusion of individuality,” but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But “uniformity and freedom are incompatible. Uniformity and mental health are incompatible too. . . . Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.

The difference between sex and love is like the difference between an education without a philosophy of life and one with such an integrating factor. A system without a philosophy measures progress in terms of substitution. Spencer is substituted for Kant, Marx for Spencer, Freud for Marx. There is no continuity in mental development, any more than the automobile grew out of the horse and buggy. But in a Christian education, there is a deepening of a mystery. One starts with a simple truth that God exists. Instead of abandoning that idea when one begins to study science, one deepens his knowledge of God with a study of the Trinity and then begins to see the tremendous ramifications of Divine Power in the universe, of Divine Providence in history, and of Divine Mercy in the human heart.

You are an integral part of this precious opportunity to take part in the collaboration of a world. Despite the cacophonous cast of characters inside and out, your one true voice continuously rallies you towards self-actualization. The universe or ‘one song’ awaits your note in the collective chorus.

Education is at present concerned with outward efficiency, and it utterly disregards, or deliberately perverts, the inward nature of man; it develops only one part of him and leaves the rest to drag along as best it can. Our inner confusion, antagonism and fear ever overcome the outer structure of society, however nobly conceived and cunningly built. When there is not the right kind of education we destroy one another, and physical security for every individual is denied. To educate the student rightly is to help him to understand the total process of himself; for it is only when there is integration of the mind and heart in everyday action that there can be intelligence and inward transformation. While offering information and technical training, education should above all encourage an integrated outlook on life; it should help the student to recognize and break down in himself all social distinctions and prejudices, and discourage the acquisitive pursuit of power and domination. It should encourage the right kind of self-observation and the experiencing of life as a whole, which is not to give significance to the part, to the "me" and the "mine", but to help the mind to go above and beyond itself to discover the real. Freedom comes into being only through self-knowledge in one's daily occupations, that is, in one's relationship with people, with things, with ideas and with nature. If the educator is helping the student to be integrated, there can be no fanatical or unreasonable emphasis on any particular phase of life. It is the understanding of the total process of existence that brings integration. When there is self-knowledge, the power of creating illusions ceases, and only then is it possible for reality or God to be. Human beings must be integrated if they are to come out of any crisis, and specially the present world crisis, without being broken; therefore, to parents and teachers who are really interested in education, the main problem is how to develop an integrated individual. To do this, the educator himself must obviously be integrated; so the right kind of education is of the highest importance, not only for the young, but also for the older generation if they are willing to learn and are not too set in their ways. What we are in ourselves is much more important than the traditional question of what to teach the child, and if we love our children we will see to it that they have the right kind of educators.

[B]iblical eschatology is fundamentally not a matter of calendar but of Christology. Developing an eschatological understanding is not a matter of assembling isolated texts in some artificial scheme, but rather one of gaining a comprehensive and integrated perspective of the sovereign God's purposes for human history.

In light of the hypersexuality of humans, chimps, and bonobos, one wonders why so many insist that female sexual exclusivity has been an integral part of human evolutionary development for over a million years. In addition to all the direct evidence presented here, the circumstantial case against the narrative is overwhelming.

You seem disappointed that I am not more responsive to your interest in "spiritual direction". Actually, I am more than a little ambivalent about the term, particularly in the ways it is being used so loosely without any sense of knowledge of the church's traditions in these matters. If by spiritual direction you mean entering into a friendship with another person in which an awareness and responsiveness to God's Spirit in the everydayness of your life is cultivated, fine. Then why call in an awkward term like "spiritual direction"? Why not just "friend"? Spiritual direction strikes me as pretentious in these circumstances, as if there were some expertise that can be acquired more or less on its own and then dispensed on demand. The other reason for my lack of enthusiasm is my well-founded fear of professionalism in any and all matters of the Christian life. Or maybe the right label for my fear is "functionalism". The moment an aspect of Christian living (human life, for that matter) is defined as a role, it is distorted, debased - and eventually destroyed. We are brothers and sisters with one another, friends and lovers, saints and sinners. The irony here is that the rise of interest in spiritual direction almost certainly comes from the proliferation of role-defined activism in our culture. We are sick and tired of being slotted into a function and then manipulated with Scripture and prayer to do what someone has decided (often with the help of some psychological testing) that we should be doing to bring glory to some religious enterprise or other. And so when people begin to show up who are interested in us just as we are - our souls - we are ready to be paid attention to in this prayerful, listening, non-manipulative, nonfunctional way. Spiritual direction. But then it begins to develop a culture and language and hierarchy all its own. It becomes first a special interest, and then a specialization. That is what seems to be happening in the circles you are frequenting. I seriously doubt that it is a healthy (holy) line to be pursuing. Instead, why don't you look over the congregation on Sundays and pick someone who appears to be mature and congenial. Ask her or him if you can meet together every month or so - you feel the need to talk about your life in the company of someone who believes that Jesus is present and active in everything you are doing. Reassure the person that he or she doesn't have to say anything "wise". You only want them to be there for you to listen and be prayerful in the listening. After three or four such meetings, write to me what has transpired, and we'll discuss it further. I've had a number of men and women who have served me in this way over the years - none carried the title "spiritual director", although that is what they have been. Some had never heard of such a term. When I moved to Canada a few years ago and had to leave a long-term relationship of this sort, I looked around for someone whom I could be with in this way. I picked a man whom I knew to be a person of integrity and prayer, with seasoned Christian wisdom in his bones. I anticipated that he would disqualify himself. So I pre-composed my rebuttal: "All I want you to do is two things: show up and shut up. Can you do that? Meet with me every six weeks or so, and just be there - an honest, prayerful presence with no responsibility to be anything other than what you have become in your obedient lifetime." And it worked. If that is what you mean by "spiritual director," okay. But I still prefer "friend". You can see now from my comments that my gut feeling is that the most mature and reliable Christian guidance and understanding comes out of the most immediate and local of settings. The ordinary way. We have to break this cultural habit of sending out for an expert every time we feel we need some assistance. Wisdom is not a matter of expertise. The peace of the Lord, Eugene

The function of education is to create human beings who are integrated and, therefore, intelligent. We may take degrees and be mechanically efficient without being intelligent. Intelligence is not mere information; it is not derived from books, nor does it consist of clever self-defensive responses and aggressive assertions. One who has not studied may be more intelligent than the learned. We have made examinations and degrees the criterion of intelligence and have developed cunning minds that avoid vital human issues. Intelligence is the capacity to perceive the essential, the what is; and to awaken this capacity, in oneself and in others, is education. Education should help us to discover lasting values so that we do not merely cling to formulas or repeat slogans; it should help us to break down our national and social barriers, instead of emphasizing them, for they breed antagonism between man and man. Unfortunately, the present system of education is making us subservient, mechanical, and deeply thoughtless; though it awakens us intellectually, inwardly it leaves us incomplete, stultified, and uncreative.

Each human is unique. Each human has unlimited potential. Distinguish between who you are and what you do. Golf is a game to be played. Developing balance is essential. Performance is about getting the ball in the hole. No one is broken. Every human being can develop. The physical, technical, mental, emotional, and social parts of golf and life are integrated. Learning is a lifetime process.

Most intellectual training focuses on analytical skills. Whether in literary criticism or scientific investigation, the academic mind is best at taking things apart. The complementary arts of integration are far less well developed. This problem is at the core of human ecology. As with any interdisciplinary pursuit, it is the bridging across disparate ways of knowing that is the constant challenge.

Liber Novus thus presents a series of active imaginations together with Jung's attempt to understand their significance. This work of understanding encompasses a number of interlinked threads: an attempt to understand himself and to integrate and develop the various components of his personality; an attempt to understand the structure of the human personality in general; an attempt to understand the relation of the individual to present-day society and to the community of the dead; an attempt to understand the psychological and historical effects of Christianity; and an attempt to grasp the future religious development of the West. Jung discusses many other themes in the work, including the nature of self-knowledge; the nature of the soul; the relations of thinking and feeling and the psychological types; the relation of inner and outer masculinity and femininity; the uniting of opposites; solitude; the value of scholarship and learning; the status of science; the significance of symbols and how they are to be understood; the meaning of the war; madness, divine madness, and psychiatry; how the Imitation of Christ is to be understood today; the death of God; the historical significance of Nietzsche; and the relation of magic and reason.

In its two aspects, organic thinking belongs, on the one hand, to the true philosophers and, on the other, to the masses of the people. Between these two groups stand the majority of the so-called educated or enlightened people, who, as a result of a greater formal development of intellectual activity, are detached from the world-view of the masses of the people but who have not attained an integral philosophical consciousness.

In other words, for your personal reality to be created purposefully, rather than haphazardly, you must understand your mind. But the kind of understanding required isn’t just intellectual, which is ineffective by itself. Like a naturalist studying an organism in its habitat, we need to develop an intuitive understanding of our mind. This only comes from direct observation and experience. For life to become a consciously created work of art and beauty, we must first realize our innate capacity to become a more fully conscious being. Then, through appropriately directed conscious activity, we can develop an intuitive understanding of the true nature of reality. It’s only through this kind of Insight that you can accomplish the highest purpose of meditative practice: Awakening. This should be the goal of your practice. When life is lived in a fully conscious way, with wisdom, we can eventually overcome all harmful emotions and behavior. We won’t experience greed, even in the face of lack. Nor will we have ill will, even when confronted by aggression and hostility. When our speech and action comes from a place of wisdom and compassion, they will always produce better results than when driven by greed and anger. All this is possible because true happiness comes from within, which means we can always find joy, in both good times and bad. Although pain and pleasure are an inevitable part of human life, suffering and happiness are entirely optional. The choice is ours. A fully Awake, fully conscious human being has the love, compassion, and energy to make change for the better whenever it’s possible, the equanimity to accept what can’t be changed, and the wisdom to know the difference. Therefore, make the aim of your meditation the cultivation of a mind capable of this type of Awakening.

The difference between supermind and Big Mind (if we take Big Mind to mean the state experience of nondual Suchness, or turiyatita) is that Big Mind can be experienced or recognized at virtually any lower level or rung. Magic to Integral. In fact, one can be at, say, the Pluralistic stage, and experience several core characteristics of the entire sequence of state-stages (gross to subtle to causal to Witnessing to Nondual), although, of course, the entire sequence, including nondual Suchness, will be interpreted in Pluralistic terms. This is unfortunate in many ways—interpreting Dharma in merely Pluralistic terms (or Mythic terms, or Rational, and so on)—because it is so ultimately reductionistic; but it happens all the time, given the relative independence of states and structures at 1st and 2nd tier. Supermind, on the other hand, as a basic structure-rung (conjoined with nondual Suchness) can only be experienced once all the previous junior levels have emerged and developed, and as in all structure development, stages cannot be skipped. Therefore, unlike Big Mind, supermind can only be experienced after all 1st-, 2nd-, and 3rd-tier junior stages have been passed through. While, as Genpo Roshi has abundantly demonstrated, Big Mind state experience is available to virtually anybody at almost any age (and will be interpreted according to the View of their current stage), supermind is an extremely rare recognition. Supermind, as the highest structure-rung to date, has access to all previous structures, all the way back to Archaic—and the Archaic itself, of course, has transcended and included, and now embraces, every major structural evolution going all the way back to the Big Bang. (A human being literally enfolds and embraces all the major transformative unfoldings of the entire Kosmic history—strings to quarks to subatomic particles to atoms to molecules to cells, all the way through the Tree of Life up to its latest evolutionary emergent, the triune brain, the most complex structure in the known natural world.) Supermind, in any given individual, is experienced as a type of “omniscience”—the supermind, since it transcends and includes all of the previous structure-rungs, and inherently is conjoined with the highest nondual Suchness state, has a full and complete knowledge of all of the potentials in that person. It literally “knows all,” at least for the individual.

The main corollary lessons are: learning to balance the four bodies (physical, emotional, mental and spiritual), learning to integrate the three minds, (conscious, subconscious and superconscious), learning to properly parent the inner child, developing self love and self worth, learning to own your personal power at all times, learning to reprogram the subconscious mind, proper control of sexual energy, psychic self defense, right human relationships, proper care of the physical vehicle, and mastery of desire body.

Man’s development requires his capacity to transcend the narrow prison of his ego, his greed, his selfishness, his separation from his fellow man, and, hence, his basic loneliness. This transcendence is the condition for being open and related to the world, vulnerable, and yet with an experience of identity and integrity; of man’s capacity to enjoy all that is alive, to pour out his faculties into the world around him, to be “interested”; in brief, to be rather than to have and to use are consequences of the step to overcome greed and egomania.

History teaches us that the events of the past shape our future. It begs us to not forget. To not wipe clean the memories. It tells us to use all that we know to honor our cultural differences and rectify those injustices in this great story of human existence. It provokes us to think. To act. To develop a better lens in which we see the world and keep us safe. It gives us meaning. It provides opportunity to build character and integrity in the lives of our children. And it teaches us the most important lesson of all … hope. For without that, there’s nothing.

In the twenty-first century, the visions of J.C. Nichols and Walt Disney have come full circle and joined. “Neighborhoods” are increasingly “developments,” corporate theme parks. But corporations aren’t interested in the messy ebb and flow of humanity. They want stability and predictable rates of return. And although racial discrimination is no longer a stated policy for real estate brokers and developers, racial and social homogeneity are still firmly embedded in America’s collective idea of stability; that’s what our new landlords are thinking even if they are not saying it.

Can there be true equality in the classroom and the boardroom if there isn’t in the bedroom? Back in 1995 the National Commission on Adolescent Sexual Health declared healthy sexual development a basic human right. Teen intimacy, it said, ought to be “consensual, non-exploitative, honest, pleasurable, and protected against unintended pregnancy and STDs.” How is it, over two decades later, that we are so shamefully short of that goal? Sara McClelland, a professor of psychology at the University of Michigan, writes about sexuality as a matter of “intimate justice,” touching on fundamental issues of gender inequality, economic disparity, violence, bodily integrity, physical and mental health, self-efficacy, and power dynamics in our most personal relationships. She asks us to consider: Who has the right to engage in sexual behavior? Who has the right to enjoy it? Who is the primary beneficiary of the experience? Who feels deserving? How does each partner define “good enough?” Those are thorny questions when looking at female sexuality at any age, but particularly when considering girls’ early, formative experience. Nonetheless, I was determined to ask them.

Apart from murder and rape, the most horrendous crimes punished by civilized authority stem back to the 'unpardonable sin'of kingship: disobedience to the sovereign. Murderous coercion was the royal formula for establishing authority, securing obedience, and collecting booty, tribute, and taxes. At bottom, every royal reign was a reign of terror. With the extension of kingship, this underlying terror formed an integral part of the new technology and the new economy of abundance. In short, the hidden face of that beautiful dream was a nightmare, which civilization has so far not been able to throw off.

At the very heart of our Circle of Influence is our ability to make and keep commitments and promises. The commitments we make to ourselves and to others, and our integrity to those commitments, is the essence and clearest manifestation of our proactivity. It is also the essence of our growth. Through our human endowments of self-awareness and conscience, we become conscious of areas of weakness, areas for improvement, areas of talent that could be developed, areas that need to be changed or eliminated from our lives. Then, as we recognize and use our imagination and independent will to act on that awareness—making promises, setting goals, and being true to them—we build the strength of character, the being, that makes possible every other positive thing in our lives. It is here that we find two ways to put ourselves in control of our lives immediately. We can make a promise—and keep it. Or we can set a goal—and work to achieve it. As we make and keep commitments, even small commitments, we begin to establish an inner integrity that gives us the awareness of self-control and the courage and strength to accept more of the responsibility for our own lives. By making and keeping promises to ourselves and others, little by little, our honor becomes greater than our moods.

The history of human communities and world development highlights the extent to which migration has been an engine of social progress. By viewing our collective past through the lens of migration, we can appreciate how the movement of people across cultural frontiers has brought about the globalized and integrated world we inhabit today. . . . As people moved they have encountered new environments and cultures that compel them to adapt and innovate novel ways of doing things. The development of belief systems and technologies, the spread of crops and production methods, have often arisen out of the experiences of, or encounters with, migrants.

developed by the world-renowned integrative physician Dr. Andrew Weil. It’s simple and easy. His method is called the 4-7-8 technique, and it’s just as simple as it sounds: Breathe in through your nose for four seconds. Hold the breath for seven seconds. Then breathe out for the count of eight, expelling all air from your lungs and making an audible “whoosh” sound as you do so. You should repeat this cycle up to four times in sequence and do it twice a day. During a fast, you can increase the number of repetitions up to as many as twelve. Dr. Weil has found that the 4-7-8 technique is ideal for helping you fall asleep at bedtime. During fasting, it reduces cravings and anxiety and helps control mood swings.

How have individuals been affected by the technological advances of recent years? Here is the answer to this question given by a philosopher-psychiatrist, Dr. Erich Fromm: Our contemporary Western society, in spite of its material, intellectual and political progress, is increasingly less conducive to mental health, and tends to undermine the inner security, happiness, reason and the capacity for love in the individual; it tends to turn him into an automaton who pays for his human failure with increasing mental sickness, and with despair hidden under a frantic drive for work and so-called pleasure. Our "increasing mental sickness" may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But "let us beware," says Dr. Fromm, "of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting." The really hopeless victims of mental illness are to be found among those who appear to be most normal. "Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does." They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish "the illusion of individuality," but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But "uniformity and freedom are incompatible. Uniformity and mental health are incompatible too. ... Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.

At the foundation of Hegel’s thought was his understanding of dialectic, according to which all things unfold in a continuing evolutionary process whereby every state of being inevitably brings forth its opposite. The interaction between these opposites then generates a third stage in which the opposites are integrated —they are at once overcome and fulfilled— in a richer and higher synthesis, which in turn becomes the basis for another dialectical process of opposition and synthesis... Hegel’s overriding impulse was to comprehend all dimensions of existence as dialectically integrated in one unitary whole. In Hegel’s view, all human thought and all reality is pervaded by contradiction, which alone makes possible the development of higher states of consciousness and higher states of being.

How have individuals been affected by the technological advances of recent years? Here is the answer to this question given by a philosopher-psychiatrist, Dr Erich Fromm: ‘Our contemporary Western society, in spite of its material, intellectual and political progress, is increasingly less conducive to mental health, and tends to undermine the inner security, happiness, reason and the capacity for love in the individual; it tends to turn him into an automaton who pays for his human failure with increasing mental sickness, and with despair hidden under a frantic drive for work and so-called pleasure.’ Our ‘increasing mental sickness’ may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But ‘let us beware’, says Dr Fromm, ‘of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting.’ The really hopeless victims of mental illness are to be found among those who appear to be most normal. ‘Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does.’ They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness.

From these citations we can see how Christ was assimilated to symbols that also meant the kingdom of God, for instance the grain of mustard-seed, the hidden treasure, and the pearl of great price. He and his kingdom have the same meaning. Objections have always been made to this dissolution of Christ’s personality, but what has not been realized is that it represents at the same time an assimilation and integration of Christ into the human psyche.157 The result is seen in the growth of the human personality and in the development of consciousness. These specific attainments are now gravely threatened in our antichristian age, not only by the sociopolitical delusional systems, but above all by the rationalistic hybris which is tearing our consciousness from its transcendent roots and holding before it immanent goals.

When I speak of the contemplative life [...] I am talking about a special dimension of inner discipline and experience, a certain integrity and fullness of personal development, which are not compatible with a purely external, alienated, busy-busy existence. This does not mean that they are incompatible with action, with creative work, with dedicated love. On the contrary, these all go together. A certain depth of disciplined experience is a necessary ground for fruitful action. Without a more profound human understanding derived from exploration of the inner ground of human existence, love will tend to be superficial and deceptive. Traditionally, the ideas of prayer, meditation, and contemplation have been associated with this deepening of one's personal life and this expansion of the capacity to understand and serve others.

As Harvard developmental psychologist Howard Gardner reminds us, The young child is totally egocentric—meaning not that he thinks selfishly only about himself, but to the contrary, that he is incapable of thinking about himself. The egocentric child is unable to differentiate himself from the rest of the world; he has not separated himself out from others or from objects. Thus he feels that others share his pain or his pleasure, that his mumblings will inevitably be understood, that his perspective is shared by all persons, that even animals and plants partake of his consciousness. In playing hide-and-seek he will “hide” in broad view of other persons, because his egocentrism prevents him from recognizing that others are aware of his location. The whole course of human development can be viewed as a continuing decline in egocentrism.2

But complexity consists of integration as well as differentiation. The task of the next decades and centuries is to realize this under-developed component of the mind. Just as we have learned to separate ourselves from each other and from the environment, we now need to learn how to reunite ourselves with other entities around us without losing our hard-won individuality. The most promising faith for the future might be based on the realization that the entire universe is a system related by common laws and that it makes no sense to impose our dreams and desires on nature without taking them into account. Recognizing the limitations of human will, accepting a cooperative rather than a ruling role in the universe, we should feel the relief of the exile who is finally returning home. The problem of meaning will then be resolved as the individual’s purpose merges with the universal flow.

Consciousness is the fabric of human reality. Consciousness allows humankind to engage in reason, make sense out of things, apply logic, verify facts, and adjust our actions based upon deliberate decision-making and hierological beliefs. We possess the ability to change our perspective, modify how we think, and alter our emotional responses. People can assimilate their thoughts and align their goals premised upon guiding beliefs or ideals that characterize a community or personal ideology based upon practical skills, wisdom, virtue, goodness, and community goodwill. Humans exhibit a creative spark that enables them to employ both their hunches and rational thoughts to adjust to changing situations. We can make logical, aesthetic, moral, and ethical judgments. The ability to modify their thinking patterns empowers all humans to alter their functional reality. By integrating our consciousness around our purpose in life, we can each become congruent in our daily thoughts and deeds.

The unsatisfying but honest answer is that I don’t know for sure, but probably not. The beast machine theory proposes that consciousness in humans and other animals arose in evolution, emerges in each of us during development, and operates from moment to moment in ways intimately connected with our status as living systems. All of our experiences and perceptions stem from our nature as self-sustaining living machines that care about their own persistence. My intuition – and again it’s only an intuition – is that the materiality of life will turn out to be important for all manifestations of consciousness. One reason for this is that the imperative for regulation and self-maintenance in living systems isn’t restricted to just one level, such as the integrity of the whole body. Self-maintenance for living systems goes all the way down, even down to the level of individual cells. Every cell in your body – in any body – is continually regenerating the conditions necessary for its own integrity over time. The same cannot be said for any current or near-future computer, and would not be true even for a silicon beast machine of the sort I just described.

Saint John Paul II wrote, “when its concepts and conclusions can be integrated into the wider human culture and its concerns for ultimate meaning and value.”7 Religion, too, develops best when its doctrines are not abstract and fixed in an ancient past but integrated into the wider stream of life. Albert Einstein once said that “science without religion is lame and religion without science is blind.”8 So too, John Paul II wrote: “Science can purify religion from error and superstition; religion can purify science from idolatry and false absolutes. Each can draw the other into a wider world, a world in which both can flourish.”9 Teilhard de Chardin saw that dialogue alone between the disciplines is insufficient; what we need is a new synthesis of science and religion, drawing insights from each discipline into a new unity. In a remarkable letter to the director of the Vatican Observatory, John Paul II wrote: The church does not propose that science should become religion or religion science. On the contrary, unity always presupposes the diversity and integrity of its elements. Each of these members should become not less itself but more itself in a dynamic interchange, for a unity in which one of the elements is reduced to the other is destructive, false in its promises of harmony, and ruinous of the integrity of its components. We are asked to become one. We are not asked to become each other. . . . Unity involves the drive of the human mind towards understanding and the desire of the human spirit for love. When human beings seek to understand the multiplicities that surround them, when they seek to make sense of experience, they do so by bringing many factors into a common vision. Understanding is achieved when many data are unified by a common structure. The one illuminates the many: it makes sense of the whole. . . . We move towards unity as we move towards meaning in our lives. Unity is also the consequence of love. If love is genuine, it moves not towards the assimilation of the other but towards union with the other. Human community begins in desire when that union has not been achieved, and it is completed in joy when those who have been apart are now united.10 The words of the late pope highlight the core of catholicity: consciousness of belonging to a whole and unity as a consequence of love.

So it is not that these texts have maintained their integrity over time (they haven't); it is just that they have been effectively edited by our neglect of certain of their passages. Most of what remains—the "good parts"—has been spared the same winnowing because we do not yet have a truly modern understanding of our ethical institutions and our capacity for spiritual experience. If we better understood the workings of the human brain, we would undoubtedly discover lawful connections between our states of consciousness, our modes of conduct, and the various ways we use our attention. What makes one person happier than another? Why is love more conducive to happiness than hate? Why do we generally prefer beauty to ugliness and order to chaos? Why does it feel so good to smile and laugh, and why do these shared experiences generally bring people closer together? Is the ego an illusion, and, if so, what implications does this have for human life? Is there life after death? These are ultimately questions for a mature science of the mind. If we ever develop such a science, most of our religious texts will be no more useful to mystics than they now are to astronomers.

Men cooperate with one another. The totality of interhuman relations engendered by such cooperation is called society. Society is not an entity in itself. It is an aspect of human action. It does not exist or live outside of the conduct of people. It is an orientation of human action. Society neither thinks nor acts. Individuais in thinking and acting constitute a complex of relations and facts that are called social relations and facts. The issue has been confused by an arithmetical metaphor. Is society, people asked, merely a sum of individuals or is it more than this and thereby an entity endowed with independent reality? The question is nonsensical. Society is neither the sum of individuais nor more nor less. Arithmetical concepts cannot be applied to the matter. Another confusion arises from the no less empty question whether society is—in logic and in time—anterior to individuais or not. The evolution of society and that of civilization were not two distinct processes but one and the same process. The biological passing of a species of primates beyond the levei of a mere animal existence and their transformation into primitive men implied already the development of the first rudiments of social cooperation. Homo sapiens appeared on the stage of earthly events neither as a solitary foodseeker nor as a member of a gregarious flock, but as a being consciously cooperating with other beings of his own kind. Only in cooperation with his fellows could he develop language, the indispensable tool of thinking. We cannot even imagine a reasonable being living in perfect isolation and not cooperating at least with members of his family, clan, or tribe. Man as man is necessarily a social animal. Some sort of cooperation is an essential characteristic of his nature. But awareness of this fact does not justify dealing with social relations as if they were something else than relations or with society as if it were an independent entity outside or above the actions of individual men. Finally there are the misconstructions caused by the organismic metaphor. We may compare society to a biological organism. The tertium comparationis is the fact that division of labor and cooperation exist among the various parts of a biological body as among the various members of society. But the biological evolution that resulted in the emergence of the structurefunction systems of plant and animal bodies was a purely physiological process in which no trace of a conscious activity on the part of the cells can be discovered. On the other hand, human society is an intellectual and spiritual phenomenon. In cooperating with their fellows, individuais do not divest themselves of their individuality. They retain the power to act antisocially, and often make use of it. Its place in the structure of the body is invariably assigned to each cell. But individuais spontaneously choose the way in which they integrate themselves into social cooperation. Men have ideas and seek chosen ends, while the cells and organs of the body lack such autonomy.

In the past few thousand years—a mere split second in evolutionary time—humanity has achieved incredible advances in the differentiation of consciousness. We have developed a realization that mankind is separate from other forms of life. We have conceived of individual human beings as separate from one another. We have invented abstraction and analysis—the ability to separate dimensions of objects and processes from each other, such as the velocity of a falling object from its weight and its mass. It is this differentiation that has produced science, technology, and the unprecedented power of mankind to build up and to destroy its environment. But complexity consists of integration as well as differentiation. The task of the next decades and centuries is to realize this underdeveloped component of the mind. Just as we have learned to separate ourselves from each other and from the environment, we now need to learn how to reunite ourselves with other entities around us without losing our hard-won individuality. The most promising faith for the future might be based on the realization that the entire universe is a system related by common laws and that it makes no sense to impose our dreams and desires on nature without taking them into account. Recognizing the limitations of human will, accepting a cooperative rather than a ruling role in the universe, we should feel the relief of the exile who is finally returning home. The problem of meaning will then be resolved as the individual’s purpose merges with the universal flow.

Individuality, conceived as a temporal development involves uncertainty, indeterminacy, or contingency. Individuality is the source of whatever is unpredictable in the world....genuine time, if it exists as anything else except the measure of motions in space, is all one with the existence of individuals as individuals, with the creative, with the occurrence of unpredictable novelties. Everything that can be said contrary to this conclusion is but a reminder that an individual may lose his individuality, for individuals become imprisoned in routine and fall to the level of mechanisms. Genuine time then ceases to be an integral element of their being. Our behavior becomes predictable, because it is but an external rearrangement of what went before....surrender of individuality by the many to someone who is taken to be a superindividual explains the retrograde movement of society. Dictatorships and totalitarian states, and belief in the inevitability of this or that result coming to pass are, strange as it may sound, ways of denying the reality of time and the creativeness of the individual....the artist in realizing his own individuality reveals potentialities hitherto unrealized. The revelation is the inspiration of other individuals to make the potentialities real, for it is not sheer revolt against things as they are which stirs human endeavor to its depth, but vision of what might be and is not. Subordination of the artists to any special cause no matter how worthy does violence not only to the artist but to the living source of a new and better future.

I sought to accomplish whatever was to be accomplished for anyone in such a manner that the advantage attained for anyone would never be served at the cost of another or others.” This speaks to the integrity of Bucky’s intentions and his desire to put principle before self-gain. “I sought to cope with all humanly unfavorable conditions, customs and afflictions by searching for the family of relevant physical principles involved, and therewith through invention and technological development to solve all problems by physical data and devices that were so much more effective as to be spontaneously adopted by humans and thereby to result in producing more desirable life-styles and thus emancipate humans from the previously unfavorable circumstances. I must always ‘reduce’ my inventions to physically working models and must never talk about the inventions until physically proven— or disproven. The new favorable-to-humans environment constituted by the technological inventions and information must demonstrate that new inanimate technology could now accomplish what heretofore could not be accomplished by social reforms. I sought to reform the environment, not the humans. I determined never to try to persuade humanity to alter its customs and viewpoints.” In this declaration, we find Bucky’s thought that one way to help and change people for the better is not to try to change their thinking, but to change their environment for the better. The change will do the work of allowing others to find their own betterment of thought. He was suggesting that social reform does not always help people because their physical environment is so unimproved.

CYBERPOWER is now a fundamental fact of global life. In political, economic, and military affairs, information and information technology provide and support crucial elements of operational activities. U.S. national security efforts have begun to incorporate cyber into strategic calculations. Those efforts, however, are only a beginning. The critical conclusion...is that the United States must create an effective national and international strategic framework for the development and use of cyber as part of an overall national security strategy. Such a strategic framework will have both structural and geopolitical elements. Structural activities will focus on those parts of cyber that enhance capabilities for use in general. Those categories include heightened security, expanded development of research and human capital, improved governance, and more effective organization. Geopolitical activities will focus on more traditional national security and defense efforts. Included in this group are sophisticated development of network-centric operations; appropriate integrated planning of computer network attack capabilities; establishment of deterrence doctrine that incorporates cyber; expansion of effective cyber influence capabilities; carefully planned incorporation of cyber into military planning (particularly stability operations); establishment of appropriate doctrine, education, and training regarding cyber by the Services and nonmilitary elements so that cyber can be used effectively in a joint and/or multinational context; and generation of all those efforts at an international level, since cyber is inherently international and cannot be most effectively accomplished without international partners.

I miss Diana more than I can express. The world seems a colder place without her luminous presence. To had had Diana’s friendship, to have known her personally, has been a gift beyond comparison. She brought joy and pride and a touch of glamour to my life for years. I loved and admired her without reservation. When Patrick recognized her picture on magazine covers, I thought how incredible it was that we actually knew the beautiful, famous Diana. Best of all, we knew she was even lovelier inside. I read her letters, feeling deeply touched that she continued to care for us. Seeing her in person--warm, unpretentious, and radiant--was a thrill that lasted a long, long time. It truly was, “like being brushed by angels’ wings,” as my friend at the funeral had said. Whoever would have thought when I called for a nanny so many years ago, that magic would enter my life. My family and I watched her dazzling progress from a shy teenager to a multi-faceted and charismatic woman. She fulfilled her many roles so beautifully. Yet to me, Diana was a beloved friend, not the world-famous Princess of Wales. Behind the glamour, I saw the qualities I’d always admired in her--kindness, integrity, and grace in all she did. Above all, Diana was born to be a mother. Showing affection was as natural to her as breathing. I saw her tender care for my young son. I know she was an utterly devoted mother to her own boys, giving them unconditional love and deriving her greatest joy in life from them. I’ve wished so often that her life had been a fairytale, that Diana had been spared the pain and loneliness she suffered. But without the despair, she might not have developed the strength and humanity that reached out to people everywhere. Diana instinctively looked beyond her own problems to ease the pain and distress of others. She touched so many people in her short lifetime. I never thought it would end this way--that she would die so young. I will always remember, as the last hymn faded into silence at her funeral, the solemn tread of the soldiers’ boots--so haunting, so final--as they carried her casket through the Abbey. I couldn’t bear that she was leaving forever. For months now, I’ve searched for some solace in this tragedy. I hope that Diana’s untimely death and the worldwide mourning for her have silenced forever those who belittled her values and doubted her appeal. She rests peacefully now beyond reproach--young and beautiful. Diana, you were greater than we realized. We will never, never forget you.

How have individuals been affected by the technological advances of recent years? Here is the answer to this question given by a philosopher-psychiatrist, Dr Erich Fromm: ‘Our contemporary Western society, in spite of its material, intellectual and political progress, is increasingly less conducive to mental health, and tends to undermine the inner security, happiness, reason and the capacity for love in the individual; it tends to turn him into an automaton who pays for his human failure with increasing mental sickness, and with despair hidden under a frantic drive for work and so-called pleasure.’ Our ‘increasing mental sickness’ may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But ‘let us beware’, says Dr Fromm, ‘of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting.’ The really hopeless victims of mental illness are to be found among those who appear to be most normal. ‘Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does.’ They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish ‘the illusion of individuality’, but in fact they have been to a great extent de-individualized. Their conformity is developing into something like uniformity. But ‘uniformity and freedom are incompatible. Uniformity and mental health are incompatible too . . . Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.’ In the course of evolution nature has gone to endless trouble to see that every individual is unlike every other individual. We reproduce our kind by bringing the father’s genes into contact with the mother’s. These hereditary factors may be combined in an almost infinite number of ways. Physically and mentally, each one of us is unique. Any culture which, in the interests of efficiency or in the name of some political or religious dogma, seeks to standardize the human individual, commits an outrage against man’s biological nature.

me to be honest about his failings as well as his strengths. She is one of the smartest and most grounded people I have ever met. “There are parts of his life and personality that are extremely messy, and that’s the truth,” she told me early on. “You shouldn’t whitewash it. He’s good at spin, but he also has a remarkable story, and I’d like to see that it’s all told truthfully.” I leave it to the reader to assess whether I have succeeded in this mission. I’m sure there are players in this drama who will remember some of the events differently or think that I sometimes got trapped in Jobs’s distortion field. As happened when I wrote a book about Henry Kissinger, which in some ways was good preparation for this project, I found that people had such strong positive and negative emotions about Jobs that the Rashomon effect was often evident. But I’ve done the best I can to balance conflicting accounts fairly and be transparent about the sources I used. This is a book about the roller-coaster life and searingly intense personality of a creative entrepreneur whose passion for perfection and ferocious drive revolutionized six industries: personal computers, animated movies, music, phones, tablet computing, and digital publishing. You might even add a seventh, retail stores, which Jobs did not quite revolutionize but did reimagine. In addition, he opened the way for a new market for digital content based on apps rather than just websites. Along the way he produced not only transforming products but also, on his second try, a lasting company, endowed with his DNA, that is filled with creative designers and daredevil engineers who could carry forward his vision. In August 2011, right before he stepped down as CEO, the enterprise he started in his parents’ garage became the world’s most valuable company. This is also, I hope, a book about innovation. At a time when the United States is seeking ways to sustain its innovative edge, and when societies around the world are trying to build creative digital-age economies, Jobs stands as the ultimate icon of inventiveness, imagination, and sustained innovation. He knew that the best way to create value in the twenty-first century was to connect creativity with technology, so he built a company where leaps of the imagination were combined with remarkable feats of engineering. He and his colleagues at Apple were able to think differently: They developed not merely modest product advances based on focus groups, but whole new devices and services that consumers did not yet know they needed. He was not a model boss or human being, tidily packaged for emulation. Driven by demons, he could drive those around him to fury and despair. But his personality and passions and products were all interrelated, just as Apple’s hardware and software tended to be, as if part of an integrated system. His tale is thus both instructive and cautionary, filled with lessons about innovation, character, leadership, and values.

Empiricism is not just an empirical method but also a theory of experience. Essentially, it conceives of human beings as passive and sense perception as providing replicas or copies of reality that are based on association. As key proponents of empiricism, Piaget identified Hume, Locke, and behaviorist stimulus-response theories, but he also thought that empiricism is trenchant in psychology (and, one might add, even today, see Müller & Giesbrecht, 2008). According to Piaget, empiricists misconstrue the fundamentally active relation between infant and environment as a passive, causal relation: “Even before language begins, the young infant reacts to objects not by a mechanical set of stimulus-response associations but by an integrative assimilation to schemes of action, which impress a direction on his activities and include the satisfaction of a need or an interest” (Piaget, 1965/1971, p. 131; see also OI, p. 411). Furthermore, Piaget (1970) rejected the idea that knowledge is a copy of reality. Rather, he was influenced by Kant's (1787/1929) idea that objectivity is constituted by the subject (see Chapter 3, this volume). Kant argued that our intuition (i.e., sensibility) and understanding use a priori (i.e., independent of all experience) forms and categories, which are the condition of the possibility for experiencing objectivity. Piaget subscribed to the ordering and organizing function of the mind, but he believed that the forms and categories are not a priori but undergo development as a result of the subject's interaction with the world (OI, pp. 376–395).

CSR is the way in which business consistently creates shared value in society through economic development, good governance, stakeholder responsiveness and environmental improvement. Put another way, CSR is an integrated, systemic approach by business that builds, rather than erodes or destroys, economic, social, human and natural capital.

All human development, according to Silvan Tompkins, is rooted in affect (feeling) dynamics because affects (feelings) are the primary innate biological motivator of human life. Our anger is the energy that gives us strength. The Incredible Hulk becomes the huge, powerful hulk when he needs the energy and power to take care of others. Our sadness is an energy we discharge in order to heal. As we discharge the energy over the losses relating to our basic needs, we can integrate the shock of those losses and adapt to reality. Sadness is painful. We try to avoid it. Discharging sadness releases the energy involved in our emotional pain. To hold it in is to freeze the pain within us. The therapeutic slogan is that grieving is the “healing feeling.” Fear releases an energy that warns us of danger to our basic needs. Fear is an energy leading to our discernment and wisdom.

Piaget-....A stage then, we may say, is an integrated set of operational structures that constitute the thought processes of a person at a given time. Development involves the transformation of such " structures of the whole" in the direction of greater internal differentiation, complexity, flexibility and stability. A stage represents a kind of balanced relationship between a knowing subject and his or her environment. In this balanced or equilibrated position the person assimilates what is to be "known" in the environment into her or his existing structures of thought. When a novelty or challenge emerges that cannot be assimilated into the present structures of knowing then, if possible, the person accommmodates, that is , generates new structures of knowing. A stage transition has occured when enough accommodation has been undertaken to require ( and make possible) a transformation in the operational pattern of the structural whole of intellectual operations.

Nazism, fascism, and communism were belief systems adopted passionately by millions of well-educated men and women. Taken together, all of the totalitarian ideologies were self-contained and delivered through a one-way flow of propaganda that prevented the people who were enmeshed in the ideology from actively participating in challenging its lack of human values. Unfortunately, the legacy of the twentieth century’s ideologically driven bloodbaths has included a new cynicism about reason itself—because reason was so easily used by propagandists to disguise their impulse to power by cloaking it in clever and seductive intellectual formulations. In an age of propaganda, education itself can become suspect. When ideology is so often woven into the “facts” that are delivered in fully formed and self-contained packages, people naturally begin to develop some cynicism about what they are being told. When people are subjected to ubiquitous and unrelenting mass advertising, reason and logic often begin to seem like they are no more than handmaidens for the sophisticated sales force. And now that these same techniques dominate the political messages sent by candidates to voters, the integrity of our democracy has been placed under the same cloud of suspicion. Many advocacy organizations—progressive as well as conservative—often give the impression that they already have exclusive possession of the truth and merely have to “educate” others about what they already know. Resentment toward this attitude is also one of the many reasons for a resurgence of the traditional anti-intellectual strain in America. When people don’t have an opportunity to interact on equal terms and test the validity of what they’re being “taught” in the light of their own experience, and share with one another in a robust and dynamic dialogue that enriches what the “experts” are telling them with the wisdom of the groups as a whole, they naturally begin to resist the assumption that the experts know best. If well-educated citizens have no effective way to communicate their ideas to others and no realistic prospect of catalyzing the formation of a critical mass of opinion supporting their ideas, then their education is for naught where the vitality of our democracy is concerned.

Positive effects of technology . . . are mediated by the fidelity of implementation. Even if schools and teachers are provided with enough access to appropriate instructional technology, and teachers receive proper professional development in the use and integration of educational technology and technology is integrated in curricula, course objectives, and assessment, the outcomes are fundamentally grounded in self-reflective processes in human adaptation and change. (p.

The first policy priority is to integrate adaptation with development. The second is to protect, encourage, and increase terrestrial carbon sinks while honoring a broad range of human and environmental values. The third is to adopt full-cost energy accounting that takes into account the entire life cycle of producing and consuming a unit of energy. The fourth is to raise the price of emitting GHGs to a level that roughly reflects their costs. The fifth priority is to force technology adoption and diffusion. The sixth priority is to substantially increase research, especially in renewable energy and carbon sequestration, particularly air capture of carbon. The seventh priority is to plan for the Anthropocene.

The importance of the bureaucratic link and the source of power-the divine king-and the actual human machines that performed the works of construction or destruction can hardly be exaggerated: all the more because it was the bureaucracy that collected the annual taxes and tributes that supported the new social pyramid and forcibly assembled the manpower that formed the new mechanical fabric. The bureaucracy was, in fact, the third type of 'invisible machine'-one might call it a communications-machine-co-existing with the military and labor machines, and an integral part of the final totalitarian structure.

The human child's use of words looks entirely different from Kanzi's because it is equipotential. There is apparently no limit to the child's rapid acquisition of new words and to their very wide application, and the child is constantly using words of everything and everybody she encounters. Kanzi, however, is stuck with few words and with limited application, and apparently has no impulse to develop them on his own or to use them except for limited purposes like making a request. We suggest that Kanzi's "vocabulary" relates to a finite number of frames of limited application and that because there is no higher-level blending capacity, those frames cannot be integrated fluidly, which is the power of blending and the sine qua non of language. The Eliza fallacy here consists in taking word combinations by Kanzi and assuming that Kanzi is doing mentally what the child would be doing with those same word combinations. We have no dispute in principle with the proposal that Kanzi or Sarah might know meanings, might associate symbols with those meanings, and might put some of those symbols together in ways connected with juxtaposition of corresponding meanings. We are making a different observation: This kind of symbol-meaning correlation need not be equipotential. For the limited frames Kanzi is using, his behavior and the child's might be quite similar, even though the underlying mental processes are different. It is a fallacy to assume that Kanzi is doing essentially the same mental work as the child. This is like assuming that because a chess-playing machine can play chess, it is doing all the fabulous double-scope blending that a human being does while playing chess. We suggest that our account is corroborated by the fact that Kanzi's vocabulary tops out at fewer than 200 words of limited application, while the six-year-old child uses 13,000 words with very wide application. The actual wide-ranging human use of even a rudimentary word turns out to be a major imaginative achievement.

Passage Four: From Functional Manager to Business Manager This leadership passage is often the most satisfying as well as the most challenging of a manager’s career, and it’s mission-critical in organizations. Business mangers usually receive significant autonomy, which people with leadership instincts find liberating. They also are able to see a clear link between their efforts and marketplace results. At the same time, this is a sharp turn; it requires a major shift in skills, time applications, and work values. It’s not simply a matter of people becoming more strategic and cross-functional in their thinking (though it’s important to continue developing the abilities rooted in the previous level). Now they are in charge of integrating functions, whereas before they simply had to understand and work with other functions. But the biggest shift is from looking at plans and proposals functionally (Can we do it technically, professionally, or physically?) to a profit perspective (Will we make any money if we do this?) and to a long-term view (Is the profitability result sustainable?). New business managers must change the way they think in order to be successful. There are probably more new and unfamiliar responsibilities here than at other levels. For people who have been in only one function for their entire career, a business manager position represents unexplored territory; they must suddenly become responsible for many unfamiliar functions and outcomes. Not only do they have to learn to manage different functions, but they also need to become skilled at working with a wider variety of people than ever before; they need to become more sensitive to functional diversity issues and communicating clearly and effectively. Even more difficult is the balancing act between future goals and present needs and making trade-offs between the two. Business managers must meet quarterly profit, market share, product, and people targets, and at the same time plan for goals three to five years into the future. The paradox of balancing short-term and long-term thinking is one that bedevils many managers at this turn—and why one of the requirements here is for thinking time. At this level, managers need to stop doing every second of the day and reserve time for reflection and analysis. When business managers don’t make this turn fully, the leadership pipeline quickly becomes clogged. For example, a common failure at this level is not valuing (or not effectively using) staff functions. Directing and energizing finance, human resources, legal, and other support groups are crucial business manager responsibilities. When managers don’t understand or appreciate the contribution of support staff, these staff people don’t deliver full performance. When the leader of the business demeans or diminishes their roles, staff people deliver halfhearted efforts; they can easily become energy-drainers. Business managers must learn to trust, accept advice, and receive feedback from all functional managers, even though they may never have experienced these functions personally.

Life expectancy rose only modestly between the Neolithic era of 8500 to 3500 BC and the Victorian era of 1850 to 1900.13 An American born in the late nineteenth century had an average life expectancy of around forty-five years, with a large share never making it past their first birthdays.14 Then something remarkable happened. In countries on the frontier of economic development, human health began to improve rapidly, education levels shot up, and standards of living began to grow and grow. Within a century, life expectancies had increased by two-thirds, average years of schooling had gone from single to double digits, and the productivity of workers and the pay they took home had doubled and doubled and then doubled again. With the United States leading the way, the rich world crossed a Great Divide—a divide separating centuries of slow growth, poor health, and anemic technical progress from one of hitherto undreamed-of material comfort and seemingly limitless economic potential. For the first time, rich countries experienced economic development that was both broad and deep, reaching all major segments of society and producing not just greater material comfort but also fundamental transformations in the health and life horizons of those it touched. As the French economist Thomas Piketty points out in his magisterial study of inequality, “It was not until the twentieth century that economic growth became a tangible, unmistakable reality for everyone.”15 The mixed economy was at the heart of this success—in the United States no less than in other Western nations. Capitalism played an essential role. But capitalism was not the new entrant on the economic stage. Effective governance was. Public health measures made cities engines of innovation rather than incubators of illness.16 The meteoric expansion of public education increased not only individual opportunity but also the economic potential of entire societies. Investments in science, higher education, and defense spearheaded breakthroughs in medicine, transportation, infrastructure, and technology. Overarching rules and institutions tamed and transformed unstable financial markets and turned boom-bust cycles into more manageable ups and downs. Protections against excessive insecurity and abject destitution encouraged the forward-looking investments and social integration that sustained growth required. At every level of society, the gains in health, education, income, and capacity were breathtaking. The mixed economy was a spectacularly positive-sum bargain: It redistributed power and resources, but as its impacts broadened and diffused, virtually everyone was made massively better off.

In this matter of monastic tradition, we must carefully distinguish between tradition and convention. In many monasteries there is very little living tradition, and yet the monks think themselves to be traditional. Why? Because they cling to an elaborate set of conventions. Convention and tradition may seem on the surface to be much the same thing. But this superficial resemblance only makes conventionalism all the more harmful. In actual fact, conventions are the death of real tradition as they are of all real life. They are parasites which attach themselves to the living organism of tradition and devour all its reality, turning it into a hollow formality. Tradition is living and active, but convention is passive and dead. Tradition does not form us automatically: we have to work to understand it. Convention is accepted passively, as a matter of routine. Therefore convention easily becomes an evasion of reality. It offers us only pretended ways of solving the problems of living— a system of gestures and formalities. Tradition really teaches us to live and shows us how to take full responsibility for our own lives. Thus tradition is often flatly opposed to what is ordinary, to what is mere routine. But convention, which is a mere repetition of familiar routines, follows the line of least resistance. One goes through an act, without trying to understand the meaning of it all, merely because everyone else does the same. Tradition, which is always old, is at the same time ever new because it is always reviving - born again in each new generation, to be lived and applied in a new and particular way. Convention is simply the ossification of social customs. The activities of conventional people are merely excuses for not acting in a more integrally human way. Tradition nourishes the life of the spirit: convention merely disguises its interior decay. Finally, tradition is creative. Always original, it always opens out new horizons for an old journey. Convention, on the other hand, is completely unoriginal. It is slavish imitation. It is closed in upon itself and leads to complete sterility. Tradition teaches us how to love, because it develops and expands our powers, and shows us how to give ourselves to the world in which we live, in return for all that we have received from it. Convention breeds nothing but anxiety and fear. It cuts us off from the sources of all inspiration. It ruins our productivity. It locks us up within a prison of frustrated effort. It is, in the end, only the mask for futility and for despair. Nothing could be better than for a monk to live and grow up in his monastic tradition, and nothing could be more fatal than for him to spend his life tangled in a web of monastic conventions.

You will effortlessly perfect your trade or art, as you are meant to with your unique and innate skills and talents, and in doing so you will find great joy in your work. Integration

Our anger is the energy that gives us strength. The Incredible Hulk becomes the huge, powerful hulk when he needs the energy and power to take care of others. Our sadness is an energy we discharge in order to heal. As we discharge the energy over the losses relating to our basic needs, we can integrate the shock of those losses and adapt to reality. Sadness is painful. We try to avoid it. Discharging sadness releases the energy involved in our emotional pain. To hold it in is to freeze the pain within us. The therapeutic slogan is that grieving is the “healing feeling.” Fear releases an energy that warns us of danger to our basic needs. Fear is an energy leading to our discernment and wisdom. Guilt is our morality shame and guards our conscience. It tells us we have transgressed our values. It moves us to take action and change. Shame warns us not to try to be more or less than human. Shame signals our essential limitations. Shame limits our desire for pleasure and our interest and curiosity. We could not really be free without our shame. There is an anonymous saying, “Of all the masks of freedom, discipline (limits) is the hardest to understand.” We cannot be truly free without having limits. Joy is the exhilarating energy that emerges when all our needs are being met. We want to sing, run and jump with joy. The energy of joy signals that all is well. Dissmell is the affect that monitors our drive for hunger. It was primarily developed as a survival mechanism. As we’ve become more complex, its use has extended interpersonally. Prejudice and rage against strangers (the ones who are not like us) have terrible consequences. Dissmell is a major sexuality factor. Disgust follows the same pattern as dissmell. Originally a hunger drive auxiliary, it has been extended to interpersonal relations. Divorces are often dominated by disgust. Victims of abuse carry various degrees of anger and disgust. Rapists who kill operate on disgust, anger and sex fused together.

As Campbell pointed out, in all spiritual traditions the hero must undergo initiation and testing. These rites of passage awaken and develop latent human capacities as they mark and safely ritualize the process of maturity, empowerment, and agency among members of a group. Initiation is a way adolescent naivete and dependency ends as we develop a sense of mastery, meaning, and purpose and are reborn as adults and active, contributing members of the tribe. Vision quests, shamanic journeys, sun dances, ordinations, Bar and Bat Mitzvahs, and confirmations offer access to a time-tested method steeped in a collective body of wisdom and community that mitigates risk and gives reproducible outcome. (p. 18) Regardless of time, place, or culture, the motifs and stages of every initiation are the same. Whether symbolic or actual they include leaving home or separating from the community, facing a symbolic or literal hardship that serves as a psychological catalyst for an altered state of consciousness, and awakening as the nascent hero. The process continues with integrating and embodying wisdom, sometimes with the help of elders, priests, or shamans, and returning to the community as a mature member, active contributor, or leader. Initiation hastens development so the latent hero nature can be realized. (p. 18)

For a well-defined, standard, and stable process involving hand-offs between people and systems, it is preferable to use a smart workflow platform. Such platforms offer pre-developed modules. These are ready-to-use automation programs customized by industry and by business function (e.g., onboarding of clients in retail banking). In addition, they are modular. For example, a module might include a form for client data collection, and another module might support an approval workflow. In addition, these modules can be linked to external systems and databases using connectors, such as application programming interfaces (APIs), which enable resilient data connectivity. Hence, with smart workflows, there is no need to develop bespoke internal and external data bridges. This integration creates a system with high resiliency and integrity. In addition, the standardization by industry and function of these platforms, combined with the low-code functionality, helps to accelerate the implementation.

Before there was a Human Mind System, there was the Sovereign Integral. The HMS is the most opaque and distorted veil that has stood between humanity and its true self, perverting its self-expression within the domains we call reality. The Human Mind System is separated into three primary functional mechanisms: The unconscious or genetic mind, the subconscious, and the conscious. These three components intermingle to form what most people term consciousness. The unconscious, genetic mind is the repository of all humanity; the subconscious is the repository of the family bloodlines; and the conscious mind is the repository of the individual. However, and this is important to understand, the foundational patterns of thought are primarily from the subconscious and genetic mind structures of consciousness. Thus, while the individual believes themselves to be individual, unique, separate, and one-of-a-kind, in reality they are not. Not in the context of HMS. You can conceptualize yourself as a copy of the human family folded inside a copy of your parents and bloodlines, placed into an individualized expression: you. The “You” is an HMS particularized into one expression, but its roots are entirely planted in the soil of humanity and parental lineage, all of which is downloaded into the developing fetus before birth. This is precisely why, after ten thousand generations, we continue to operate in the same patterns of greed, separation, and self-destruction. The image in the mirror is upgraded with better “clothing” and more sophisticated masks, but underneath, the image remains the same feelings, the same thoughts, and the same behaviors. Social and cultural engineering via the entertainment and educational systems conspire to entrain the individual during their developmental years (3-14 years old), activating the programs and subsystems of the HMS to ensure that the individual is properly prepared to conform to the reality matrix of their time and place. Even those who are non-conformists, who fancy themselves “outside the box”, are well within the perimeter of the HMS.

There are no ready-to-use modules with RPA. Most of the development is bespoke, and all process flows need to be built almost from scratch. The connections also need to be constructed. This results in a more flexible design and implementation of the programs developed, which can fit with more specific business requirements. The key advantage of RPA is that it allows the creation of automation programs that can involve legacy systems (e.g., those which can’t use APIs) or address non-standard requirements (e.g., onboarding of clients for a broker insurance company under Singapore regulations). However, with RPA, the lack of native integration amongst the components has weaknesses. For example, it involves less robustness, weaker data integrity, and lower resilience to process changes. If one part of an RPA program fails, the whole end-to-end process is stopped. As an outcome, based on our experience, the leading practice is to use low-code and smart workflow platforms as a foundation of the overall automation platform. In contrast, RPA is used for any integration of the overall platform with legacy systems or for automation of bespoke processes.

I have found this to be true in organizations as well as in individual lives. In an organization, the physical dimension is expressed in economic terms. The mental or psychological dimension deals with the recognition, development, and use of talent. The social/emotional dimension has to do with human relations, with how people are treated. And the spiritual dimension deals with finding meaning through purpose or contribution and through organizational integrity.

5. “When we speak of integrity in national affairs, we do not in any way refer to a man's illusive concept of the subject. Reeling out idealistic propositions may sound intelligent and may gratify the ego of its proponents, however to functionally institute a national culture of integrity we will need more than high sounding moralistic idealism. We must learn to keep simple things simple and learn to accord more regard to our shared humanity. This is the pure injunction from all the major religious groups globally; for development is primarily about people

As Arab armies conquered Syria (which had been part of the Roman and Byzantine empires), they found Syriac translations of Greek philosophical works. These writings were translated into Arabic, and for a time they became the foundation of Muslim philosophy. Eventually, they were rejected as being inconsistent with Islam. The mullahs decided that Muslims could accept practical works from the conquered people, but speculative thought was out. Christians, however, had long since made their peace with integrating pagan philosophy with the Bible. In fact, since the time of the early Christian writers, theologians had argued that just as the Hebrew prophets were the Jewish world’s road to the truth best expressed in Christianity, philosophers were the pagan world’s road to that same truth. So when Christian scholars found out about the works of Aristotle in Spain, they began to translate them into Latin, the language of the church and of scholarship. These new texts immediately caused a buzz in the scholarly community, because here was a complete, well-developed worldview that answered all of the key philosophical questions that medieval scholars had grappled with. The only question was how to integrate the “New Aristotle” into the intellectual synthesis already in place with the advent of Platonic humanism.

generous and disinterested spirit of gratuitousness at every level. A contribution to this equitable development will also be made both by international activity aimed at the integral human development of all the world’s peoples and by the legitimate redistribution of economic benefits by the State, as well as indispensable cooperation between the private sector and civil society.[313]

According to Scripture, the heart can be significantly changed only by establishing and developing a personal relationship with God (and secondarily with other humans). Correspondingly, our first criterion in assessing current psychological theories will be the extent to which their preferred mode of treatment focuses on personal relationships. The second criterion will be the actual therapeutic results of each method in terms of inner growth and maturation. The third criterion will be the emphasis each theory places on the “being” of the counselor—how counselors relate to their clients is ultimately more important than what they know or do.

an individual is not automatically a self, but has to become one. A human being merely embodies the possibility of becoming a self. According to existentialism, there is no ‘true core’ that an individual always already ‘is’ or ‘has’, and which underlies selfhood. Becoming a self is the task of human life. A human being has to integrate his individual limitations and possibilities into a unified existence; this is the process of developing a self.

I don't have time for mystical nonsense, I don't have time for intellectual argumentation - real problems of the world keep me busy enough.

Both boys played soccer in the Etzgadol City League. They were on different teams, of course. Zev’s team was all shifters. He was sure the pack would have forced them to play in an all-shifter league, if there were such a thing. But the shifter population didn’t have enough boys in his age group to make up a whole league, so the pack formed its own team in the Etzgadol City League. When Zev had learned of the integrated league two years earlier, he’d immediately developed what his parents called an “almost maniacal obsession” with both soccer and baseball—not coincidentally, the two sports in the Etzgadol City League. He’d never bothered with other sports because he’d seen no point. The only reason to participate, as far as Zev was concerned, was the chance to play with his human friend.

If we are committed to friendship at the margins, all of us need to ask what kind of spirituality will sustain us over the long haul. When we choose to dwell in places that have been devastated by human sin or exploitation, and when we develop friendships with people who are quite different from ourselves in terms of power, resources or life opportunities, what practices will help us maintain integrity and faithfulness?

Here is why the wellbeing economy comes at the right time. At the international level there have been some openings, which can be exploited to turn the wellbeing economy into a political roadmap. The first was the ratification of the Sustainable Development Goals (SDGs) in 2015. The SDGs are a loose list of 17 goals, ranging from good health and personal wellbeing to sustainable cities and communities as well as responsible production and consumption. They are a bit scattered and inconsistent, like most outcomes of international negotiations, but they at least open up space for policy reforms. For the first time in more than a century, the international community has accepted that the simple pursuit of growth presents serious problems. Even when it comes at high speed, its quality is often debatable, producing social inequalities, lack of decent work, environmental destruction, climate change and conflict. Through the SDGs, the UN is calling for a different approach to progress and prosperity. This was made clear in a 2012 speech by Secretary General Ban Ki-moon, who explicitly connected the three pillars of sustainable development: ‘Social, economic and environmental wellbeing are indivisible.’82 Unlike in the previous century, we now have a host of instruments and indicators that can help politicians devise different policies and monitor results and impacts throughout society. Even in South Africa, a country still plagued by centuries of oppression, colonialism, extractive economic systems and rampant inequality, the debate is shifting. The country’s new National Development Plan has been widely criticised because of the neoliberal character of the main chapters on economic development. Like the SDGs, it was the outcome of negotiations and bargaining, which resulted in inconsistencies and vagueness. Yet, its opening ‘vision statement’ is inspired by a radical approach to transformation. What should South Africa look like in 2030? The language is uplifting: We feel loved, respected and cared for at home, in community and the public institutions we have created. We feel understood. We feel needed. We feel trustful … We learn together. We talk to each other. We share our work … I have a space that I can call my own. This space I share. This space I cherish with others. I maintain it with others. I am not self-sufficient alone. We are self-sufficient in community … We are studious. We are gardeners. We feel a call to serve. We make things. Out of our homes we create objects of value … We are connected by the sounds we hear, the sights we see, the scents we smell, the objects we touch, the food we eat, the liquids we drink, the thoughts we think, the emotions we feel, the dreams we imagine. We are a web of relationships, fashioned in a web of histories, the stories of our lives inescapably shaped by stories of others … The welfare of each of us is the welfare of all … Our land is our home. We sweep and keep clean our yard. We travel through it. We enjoy its varied climate, landscape, and vegetation … We live and work in it, on it with care, preserving it for future generations. We discover it all the time. As it gives life to us, we honour the life in it.83 I could have not found better words to describe the wellbeing economy: caring, sharing, compassion, love for place, human relationships and a profound appreciation of what nature does for us every day. This statement gives us an idea of sufficiency that is not about individualism, but integration; an approach to prosperity that is founded on collaboration rather than competition. Nowhere does the text mention growth. There’s no reference to scale; no pompous images of imposing infrastructure, bridges, stadiums, skyscrapers and multi-lane highways. We make the things we need. We, as people, become producers of our own destiny. The future is not about wealth accumulation, massive

In order to build a truly wise society devoid of any kind of existential crisis, it is imperative that the individuals foster a healthy integration between cognition and behavior. When cognition and behavior are not in sync, no civilization can progress in peace and harmony. Without this fundamental integration between cognition and behavior, the so-called “civilization” only miserizes itself by always confusing the acquirement of instant gratifications to be peace and happiness.

Firestone is certainly not an uncomplicated technophile. Her attitude to the technologies central to her project is surprisingly indifferent. Her writing is not marked by the technophilia that animates Haraway’s cyborg and makes it so engaging (loveable even) and she is not seduced by the prospect of that technologically achieved divorce from the body that so engaged later cyberfeminism. On the contrary, Firestone wants the body returned to its rightful owner, defended from intruders (which is how developing fetuses are seen). Firestone did not like humans or machines much. The fantasy of pregnancy without “deformation” produces a startling image of body hate and/or body fear. Haraway convincingly reads Firestone’s position in terms of bodily alienation that can only be intensified through its submission to technological domination. On the other hand, Firestone’s problem is not to be solved by dissolution and post-human border confusion, but by a refreshed—if extra-ordinarily defensive — form of bodily integrity. This position finds an echo amongst feminists developing contemporary perspectives on reproductive technologies, many of whom have noted with unease the increasing focus on the child and the relative obliteration of the mother in contemporary fertility discourses.

December 1 Because a human being is so malleable, whatever one cultivates is what one becomes. Lao Tzu Lao Tzutells us in theTao Te Ching,that whatever you cultivate, whatever you practice, you become. You have to be careful of your thoughts and your actions. Your thoughts become your actions, your actions become your habits, and your habits become your character. Be aware of what kind of character traits you are cultivating and make sure that they are the character traits of a warrior. If you have cultivated something in your garden that you don’t want growing there, take steps to remove it from the roots. Keep your garden weed free. Don’t keep the weeds under control, remove them. Science tells us that it takes anywhere from 30 to 45 days for something to become a habit. That is, if you want to make something a part of your life, practice it for 30 to 45 days, without skipping a day. This fixes that behavior in your mind and causes it to become a habit. It doesn’t matter what the behavior is. Your mind and body do not discriminate. They will accept whatever you decide to cultivate. For this reason it is important that you carefully consider your actions, especially the actions which are part of your daily routine. Bad habits are easy to develop; quality habits take more discipline, at least in the beginning. After something becomes a habit, it takes very little effort to continue to make it part of your life. It becomes natural and essentially automatic. This is the point that you want to reach in your character training, as well as the other vital parts of the warrior lifestyle. I cultivate courage, honor, and integrity.

Indeed it is very important to grasp that although Schaeffer wanted to convince people that “there are good and sufficient reasons to know why Christianity is true,”116 he was not an evidentialist in the traditional sense. For example, he did not focus on the integrity and reliability of the New Testament documents. Nor did he seek to develop a substantive historical case for the resurrection of Jesus Christ. Although Schaeffer appealed to “the universe and its form” as part of his total case, Burson and Walls find it striking that he never gave serious attention to classical cosmological and teleological arguments.117 Instead Schaeffer, focusing on the “mannishness of man,” gave importance to the question of personality and human significance. Just as he made the fight for rationality a key element in his apologetics because of the prevailing irrationalism in contemporary secular thought, so he stressed human personality against dominant impersonal worldviews. Schaeffer’s emphasis on the “mannishness of man” in his apologetic undermined “the presuppositions of the dominant impersonal worldviews, while simultaneously providing a rational basis for hope, the two things Schaeffer thought most necessary to combat the naturalistic conditioning of the human race.”118

Modern things include (1) the development of mirrors; (2) wardrobes. We evolved, body and soul, into clothed creatures. Since the soul always conforms to the body, it developed an intangible suit. We advanced to having a soul that’s basically clothed, in the same way that we advanced – as physical humans – to the category of clothed animals. The point isn’t just that our suit has become an integral part of us; it’s the complexity of this suit and the curious lack of any real relationship between it and the features that make our body and our body’s movements naturally elegant. Were I asked to discuss the social causes responsible for my soul’s condition, I would speechlessly point to a mirror, a clothes hanger, and a pen.

The talent required within the CoE is wide and ranges from business and operations excellence to risk and IT departments. According to McKinsey’s survey, the CoE of top-performing companies includes a large variety of profiles such as delivery managers, data scientists, data engineers, workflow integrators, system architects, developers, and, most critically, translators and business analysts.152 A

Being-authority is grounded not only in the individual’s competence to fulfill certain social functions, but equally so in the very essence of a personality that has achieved a high degree of growth and integration. Such persons radiate authority and do not have to give orders, threaten, bribe. They are highly developed individuals who demonstrate by what they are—and not mainly by what they do or say—what human beings can be. The great Masters of Living were such authorities, and to a lesser degree of perfection, such individuals may be found on all educational levels and in the most diverse cultures

Science, for all the benefits it has brought to our external world, has not yet provided scientific grounding for the development of the foundations of personal integrity—the basic inner human values that we appreciate in others and would do well to promote in ourselves.

Goddess-centered awareness demonstrated the archetypal Divine Feminine awareness that generates and knows the rhythms and mysteries of life, death and rebirth. The Goddess knows what it is to create forms and life within herself, to sustain and nurture, to realize the potential in the seed, in new life and to bring it forth, to nurture it with the milk of her own body. The Goddess ' ways were reflected everywhere in nature, and humanity lived reverently for Her and sought to live in harmony with the wisdom she revealed. Society has been based on cooperation for thousands of years, and is neither matriarchal nor patriarchal. There were no fortifications or battle evidences for thousands of years. In the course of time, though, a new form of consciousness started to develop in what Eisler called the dominator mode. The dominator style has been synonymous with patriarchal forms of religion and Divine approaches that continue to exist to this day. The dominator mode also coincides with a shift in the culture of man where fortifications, battles, and wars developed between groups. That is what Eisler points to in her book title. She writes of the difference between the blade and the chalice. The chalice is a symbol of the Divine Feminine, the consciousness that holds and contains, that nurtures, that actualizes, vs. the blade that cuts and severs, differentiates, penetrates, and dominates. From my perspective, both are part of the full expression of Consciousness and forms that Shakti creates to express the full spectrum of Consciousness itself. The pendulum has swung to an extreme and is now moving back to a center that integrates the two consciousness modes.

The outcome of colonialism has been a controlling or blocking of interconnectivity and interdependence in related arenas: the environment (where rivers are dammed, channeled, or drained and natural geographies replaced by grids), in societies (where communities are divided in a pseudologic of superiority/inferiority), in economies (where resources like trees, coal, or oil are extracted as rapidly and brutally as possible without regard for surrounding destruction and pollution), and thought (where knowledge is organized under the rubrics of specialization, expertise, and compartmentalization, affected by racism and Eurocentrism). Colonialism, globalization, and development planning are ways of thinking as well as ways of life, and we need to find their alternatives, islands where other ways of life are explored through the resurgence of interconnectivity at local levels, creating dialogue among diverse points of view and projects of counter-development and liberation. When we take the idea of colonialism out of its location in history texts as a period of conquest located in the past, and begin to think of it as a metaphor for a way to live in the environment, certain general patterns appear. Before colonialism, there were environments of interpenetrating local biodiversities with cyclic retreats and advances, in which human groups integrated and competed; after colonialism, there was a large-scale monoculture, control of land and resources by distant privileged elites who exploit and fragment local communities while polluting and destroying ecosystems. Before colonialism, there were many diverse cultural worlds, each its own center of meaning-making and language arts, with Europe at the periphery. After colonialism, cultures were ranked on a kind of "great chain of being" according to European notions of culture and development, with Europe at the center. As a corollary, individual subjectivities were ranked as to how completely they could think through decontextualized universals in European languages. One way to think about liberation psychologies is as an evolving and multiple set of projects of decolonization.

Page 7: (H)e (Darwin) supposed that man, before he even emerged from apedom, was already a social being, living in small scattered communities. Evolution in his eyes was carried out mainly as a struggle between communities - team against team, tribe against tribe. Inside each team or tribe, the 'ethical cosmos' [the dual code of Amity and Enmity] was at work, forging and strengthening the social bonds which made the members of such a team a co-operative whole. … Thus, in the early stages of human evolution we find competition and co-operation as constituent elements of the evolutionary process … Co-operation and unity give strength to a team or tribe; but why did neighboring tribes refuse so stubbornly to amalgamate? If united, they would have got rid of competition and struggle. Why do human tribes instinctively repel every thought of amalgamation, and prize above all things independence, the control of their destiny, their sovereignty? Here we have to look beneath the surface of things and formulate a theory to explain tribal behavior. How does a tribe fulfill an evolutionary purpose? A tribe is a 'corporate body,' which Nature has entrusted with an assortment of human seed or genes, the assortment differing in some degree from that entrusted to every other tribe. If the genes are to work out their evolutionary effects, then it is necessary that the tribe or corporation should maintain its integrity through an infinity of generations. If a tribe loses its integrity by a slackening of social bonds, or by disintegration of the parental instincts, or by lack of courage or of skill to defend itself from the aggression of neighboring tribes, or by free interbreeding with neighbors and thus scattering its genes, then that tribe as an evolutionary venture has come to an untimely end. For evolutionary purposes it has proved a failure. Page 25: Tribalism was Nature's method in bringing about the evolution of man. I have already explained what a tribe really is - a corporation of human beings entrusted with a certain capital of genes. The business of such a corporation is to nurse and develop its stock of genes - to bring them to an evolutionary fruition. To reach such an end a tribal corporation had to comply with two conditions: (1) it had to endure for a long age; (2) it had to remain intact and separate from all neighboring and competing tribes. Human nature was fashioned or evolved just to secure these two conditions - continuity through time and separation in space. Hence the duality of man's nature - the good, social, or virtuous traits serving intratribal economy; the evil, vicious, or antisocial qualities serving the intertribal economy and the policy of keeping its genes apart. Human nature is the basal part of the machinery used for the evolution of man. When you know the history of our basal mentality - one fitted for tribal life - do you wonder at the disorder and turmoil which now afflict the detribalized part of the world?

In the context of strategic human resources development, strategies may seem a lot more like an idiosyncrasy rather than a pragmatic instrument. But the challenge is in spinning the wheels of these strategies into motion and studying the consequence which assuredly would lead to some development and not necessarily a failure. Dexterous and expert integration of strategic management and human resource management pops up as the key in this context to unlocking the uncertainties of a devised human resource strategy.

It is a common remark now that what we need is integration. Our generation is made up of neurotics because we are not integrated. Such a point of view regards integration as one single but total experience of personality. We forget that when we seek integration it is always with reference to some aspect of our lives. A man is never integrated. But rather, he is integrated as to some particular aspect of his life experience. Life is simple but always complex. Human life is simple but ever complex. There cannot be single solutions that are in themselves total, because not only are we living organisms embodying varied stages of growth, development and experience at any particular moment, but life is also alive, complex and dynamic.

We’re on the cusp of personal and collective change, one an extension of the other, a developmental step that, when faced with a more complete range of our abilities, furthers human potential. Consider the time we're in as an invitation to live with an open heart, alert mind, and dynamic integration of our being grounded in our body in alliance with family, community, and Earth. It’s how we thrive.

This was not the first time in history of the Church on Pohnpei that missionaries pursued human development as an integral part of the preaching of the Gospel, but the awareness of just what this development involved led them to adopt different methods from those used in the past