Integrated Education Quotes

Education either functions as an instrument which is used to facilitate integration of the younger generation into the logic of the present system and bring about conformity or it becomes the practice of freedom, the means by which men and women deal critically and creatively with reality and discover how to participate in the transformation of their world.

Cognitive robotics can integrate information from pre-operation medical records with real-time operating metrics to guide and enhance the precision of physicians’ instruments. By processing data from genuine surgical experiences, they’re able to provide new and improved insights and techniques. These kinds of improvements can improve patient outcomes and boost trust in AI throughout the surgery. Robotics can lead to a 21% reduction in length of stay.

No man means all he says, and yet very few say all they mean, for words are slippery and thought is viscous.

Each person, human or no, is bound to every other in a reciprocal relationship. Just as all beings have a duty to me, I have a duty to them. If an animal gives its life to feed me, I am in turn bound to support its life. If I receive a stream’s gift of pure water, then I am responsible for returning a gift in kind. An integral part of a human’s education is to know those duties and how to perform them.

While one is young is the time to investigate, to experiment with everything. The school should help its young people to discover their vocations and responsibilities, and not merely cram their minds with facts and technical knowledge; it should be the soil in which they can grow without fear, happily and integrally.

The gross national product does not allow for the health of our children, the quality of their education, or the joy of their play. It does not include the beauty of our poetry or the strength of our marriages; the intelligence of our public debate or the integrity of our public officials. It measures neither our wit nor our courage; neither our wisdom nor our learning; neither our compassion nor our devotion to our country; it measures everything, in short, except that which makes life worthwhile.

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.

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.

Let us be dissatisfied until America will no longer have high blood pressure of creeds and an anemia of deeds. Let us be dissatisfied until the tragic walls that separate the outer city of wealth and comfort from the inner city of poverty and despair shall be crushed by the battering rams of the fires of justice. Let us be dissatisfied until they who live on the outskirts of Hope are brought into the metropolis of daily security. Let us be dissatisfied until slums are cast into the junk heap of history and every family will live in a decent, sanitary home. Let us be dissatisfied until the dark yesterdays of segregated schools will be transformed into the bright tomorrows of quality integrated education.

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.

Too much and too long, we seem to have surrendered community excellence and community values in the mere accumulation of material things. Our gross national product...if we should judge the United States of America by that - counts air pollution and cigarette advertising, and ambulances to clear our highways of carnage. It counts special locks for our doors and the jails for those who break them. It counts the destruction of our redwoods and the loss of our natural wonder in chaotic sprawl. It counts napalm and the cost of a nuclear warhead, and armored cars for police who fight riots in our streets. It counts Whitman's rifle and Speck's knife, and the television programs which glorify violence in order to sell toys to our children. Yet the gross national product does not allow for the health of our children, the quality of their education, or the joy of their play. It does not include the beauty of our poetry or the strength of our marriages; the intelligence of our public debate or the integrity of our public officials. It measures neither our wit nor our courage; neither our wisdom nor our learning; neither our compassion nor our devotion to our country; it measures everything, in short, except that which makes life worthwhile. And it tells us everything about America except why we are proud that we are Americans.

There is an efficiency inspired by love which goes far beyond and is much greater than the efficiency of ambition; and without love, which brings an integrated understanding of life, efficiency breeds ruthlessness. Is this not what is actually taking place all over the world? Our present education is geared to industrialization and war, its principal aim being to develop efficiency; and we are caught in this machine of ruthless competition and mutual destruction. If education leads to war, if it teaches us to destroy or be destroyed, has it not utterly failed?

Integrity and self-esteem are related. The more successfully parents look after a child’s integrity, the greater the possibility that the child will develop healthy self-esteem.

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.

The results of these and other studies were eye-opening. The children who exhibited delayed gratification scored higher on almost every measure of success in life: higher-paying jobs, lower rates of drug addiction, higher test scores, higher educational attainment, better social integration, etc.

I believe our education system as a whole has not integrated the histories of all people into our education system, just the Eurocentric view of itself, and the White-centered view of African Americans, and even this is slim to nonexistent. What I find is that most people don't know the fact they don't know, because of the complete lack of information.

It was a bland, tranquilized, life-adjusted, group-integrated sort of face -- the face turned out in thousands of copies every year by the educational production lines on Terra.

It takes many years to build your credentials, but it only takes a moment to lose your credibility. Always choose consistency and integrity over arrogance and vanity.

To live with integrity, it is important to know what's right and what's wrong, to be educated morally. However, merely KNOWING is not enough. Virtuous character matters more than moral knowledge. The reason is simple: like the self-confessing apostle Paul in Romans 7, most of those who do wrong know what's right but find themselves irresistibly attracted to its opposite. Faith idles when character shrivels

Each person is born with an unencumbered spot, free of expectation and regret, free of ambition and embarrassment, free of fear and worry; an umbilical spot of grace where we were each first touched by God. It is this spot of grace that issues peace. Psychologists call this spot the Psyche, Theologians call it the Soul, Jung calls it the Seat of the Unconscious, Hindu masters call it Atman, Buddhists call it Dharma, Rilke calls it Inwardness, Sufis call it Qalb, and Jesus calls it the Center of our Love. To know this spot of Inwardness is to know who we are, not by surface markers of identity, not by where we work or what we wear or how we like to be addressed, but by feeling our place in relation to the Infinite and by inhabiting it. This is a hard lifelong task, for the nature of becoming is a constant filming over of where we begin, while the nature of being is a constant erosion of what is not essential. Each of us lives in the midst of this ongoing tension, growing tarnished or covered over, only to be worn back to that incorruptible spot of grace at our core. When the film is worn through, we have moments of enlightenment, moments of wholeness, moments of Satori as the Zen sages term it, moments of clear living when inner meets outer, moments of full integrity of being, moments of complete Oneness. And whether the film is a veil of culture, of memory, of mental or religious training, of trauma or sophistication, the removal of that film and the restoration of that timeless spot of grace is the goal of all therapy and education. Regardless of subject matter, this is the only thing worth teaching: how to uncover that original center and how to live there once it is restored. We call the filming over a deadening of heart, and the process of return, whether brought about through suffering or love, is how we unlearn our way back to God

Justice is the gateway to peace. Education is the gateway to equality. Patience is the gateway to tolerance. Compassion is the gateway to mercy. Certainty is the gateway to assurance. Hope is the gateway to courage. Contentment is the gateway to happiness. Integrity is the gateway to virtue. Need is the gateway to want. Laughter is the gateway to health. Pleasure is the gateway to enjoyment. Love is the gateway to joy. Life is the gateway to death. Reality is the gateway to truth. Harmony is the gateway to order. Time is the gateway to eternity. Intelligence is the gateway to wisdom. Focus is the gateway to determination. Insight is the gateway to understanding. Knowledge is the gateway to enlightenment.

The tight little segregated life, always spent with people your own age, economic group, educational background, and culture tends to bring an ingrown, static sort of condition. Fresh ideas, reality of communication and shared experiences will be sparks to light up fires of creativity, especially if the people spending time together are a true cross-section of ages, nationalities, kindred, and tongues" (p. 202).

One more thing, gentlemen, before I quit. Thomas Jefferson once said that all men are created equal, a phrase that the Yankees and the distaff side of the Executive branch in Washington are fond of hurling at us. There is a tendency in this year of grace, 1935, for certain people to use this phrase out of context, to satisfy all conditions. The most ridiculous example I can think of is that the people who run public education promote the stupid and idle along with the industrious — because all men are created equal, educators will gravely tell you, the children left behind suffer terrible feelings of inferiority. We know all men are not created equal in the sense some people would have us believe — some people are smarter than others, some people have more opportunity because they’re born with it, some men make more money than others, some ladies make better cakes than others — some people are born gifted beyond the normal scope of most men. But there is one way in this country in which all men are created equal — there is one human institution that makes a pauper the equal of a Rockefeller, the stupid man the equal of an Einstein, and the ignorant man the equal of any college president. That institution, gentlemen, is a court. It can be the Supreme Court of the United States or the humblest J.P. court in the land, or this honorable court which you serve. Our courts have their faults, as does any human institution, but in this country our courts are the great levelers, and in our courts all men are created equal. I'm no idealist to believe firmly in the integrity of our courts and in the jury system — that is no ideal to me, it is a living, working reality. Gentlemen, a court is no better than each man of you sitting before me on this jury. A court is only as sound as its jury, and a jury is only as sound as the men who make it up. I am confident that you gentlemen will review without passion the evidence you have heard, come to a decision, and restore this defendant to his family. In the name of God, do your duty. In the name of God, believe him.

If you would understand this secret, you must first understand the distinction between training an animal and educating one. Trained animals are relatively easy to turn out. All that is required is a book of instructions, a certain amount of bluff and bluster, something to use for threatening and punishing purposes, and of course the animal. Educating an animal, on the other hand, demands keen intelligence, integrity, imagination, and the gentle touch, mentally, vocally, and physically.

The cultural integration of psychedelics won't happen overnight, and the question of young people is perhaps the most difficult involved. The first step is for people who have knowledge of these substances to share it, "coming out" about their own experiences. Drug education should be honest and present a balanced picture of risks and benefits.

We cannot fight against truth and expect to win.

That is my favorite kind of integrated person. Some of each thing and not too much of any one.

No one assume the strength of self-criticise till he stop criticising the others

The desire to make art begins early. Among the very young this is encouraged (or at least indulged as harmless) but the push toward a 'serious' education soon exacts a heavy toll on dreams and fantasies....Yet for some the desire persists, and sooner or later must be addressed. And with good reason: your desire to make art -- beautiful or meaningful or emotive art -- is integral to your sense of who you are. Life and Art, once entwined, can quickly become inseparable; at age ninety Frank Lloyd Wright was still designing, Imogen Cunningham still photographing, Stravinsky still composing, Picasso still painting. But if making art gives substance to your sense of self, the corresponding fear is that you're not up to the task -- that you can't do it, or can't do it well, or can't do it again; or that you're not a real artist, or not a good artist, or have no talent, or have nothing to say. The line between the artist and his/her work is a fine one at best, and for the artist it feels (quite naturally) like there is no such line. Making art can feel dangerous and revealing. Making art is dangerous and revealing. Making art precipitates self-doubt, stirring deep waters that lay between what you know you should be, and what you fear you might be. For many people, that alone is enough to prevent their ever getting started at all -- and for those who do, trouble isn't long in coming. Doubts, in fact, soon rise in swarms: "I am not an artist -- I am a phony. I have nothing worth saying. I'm not sure what I'm doing. Other people are better than I am. I'm only a [student/physicist/mother/whatever]. I've never had a real exhibit. No one understands my work. No one likes my work. I'm no good. Yet viewed objectively, these fears obviously have less to do with art than they do with the artist. And even less to do with the individual artworks. After all, in making art you bring your highest skills to bear upon the materials and ideas you most care about. Art is a high calling -- fears are coincidental. Coincidental, sneaky and disruptive, we might add, disguising themselves variously as laziness, resistance to deadlines, irritation with materials or surroundings, distraction over the achievements of others -- indeed anything that keeps you from giving your work your best shot. What separates artists from ex-artists is that those who challenge their fears, continue; those who don't, quit. Each step in the artmaking process puts that issue to the test.

The primary purposes of the political pamphlets of the early 1700s were neither to enlighten nor educate the masses, but to incite partisan conversation and spread commensurate ideas . . . Facts were not permitted to fetter the views they espoused, and the restraints of objective journalistic credibility were discarded by pamphleteers bent on promoting subjective slant to an insatiable general public for whom political dissonance was an integral part of social interaction.

It is the most deplorable tribute when the succession of an inferior ruler turns his predecessor, who was intolerable while he lived, into someone whose integrity and goodness are sadly missed.

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.

Mother Teresa's missionaries were able to embrace people—complete with all sorts of weaknesses, failures, foibles, strengths, and faiths—and work with them wholeheartedly. The sisters lived their entire lives in faith, but to me, it seemed that they needed to whisper barely a word about their theology because the integrity of their work said everything. After spending time in a place of such care and love, I came to understand that when we see self-righteousness it is often an expression of self-doubt and self-hatred. In a place where people are able to accept themselves, love themselves, and know that they are loved, there is no need to criticize or compare, cajole or convince. The sisters concentrated, instead, on loving their neighbors.

It isn’t the education, the job, the promotion, the salary, the material increase—none of that. The real gold is the integrity you gain or lose throughout the process. If you don’t want to cross a line, don’t approach it.

At most schools, the social, intellectual, and spiritual components are confined to separate experiential spheres. We party, we learn, and we contemplate the metaphysical, but we rarely do all three simultaneously and en masse. Maybe most college students aren't looking for spiritual euphoria from their schools, but I can't say I blame the ones who are.

The ultimate goal of parents, educators, and professionals who interact with children with autism is to unlock their potential to become self-reliant, fully-integrated, contributing members of society. We have the power to unlock this potential by implementing an effectively structured intervention—that which takes the development of the whole child into account.

Education either functions as an instrument that is used to facilitate the integration of the younger generation into the logic of the present system and bring about conformity to it, or it becomes “the practice of freedom,” the means by which men and women deal critically and creatively with reality and discover how to participate in the transformation of their world.

A common misconception of education comes when the definition of education narrows to the intellectual. The child is compartmentalized. He is not seen as a whole person, fully-integrated with physical, emotional, spiritual and intellectual capacities. Thus, if an educational program attempts to address the child's intellect while ignoring his spiritual and emotional development, the approach is sadly ignoring the true reality of the child. Likewise, those who separate the spiritual and emotional part of a child from the intellectual make a big mistake. You cannot delegate only the intellectual training of your child to professionals and retain just the spiritual and emotional for yourself. Whatever class is taught, the whole child is affected.

Dear my strong girls, you will all go through that phase of life making a mistake of helping a toxic girl whose friendship with you turns into her self-interest. This kind of girls is a real burden towards the empowerment of other females as they can never get past their own insecurity and grow out of high-school-like drama. Despite how advanced we are in educating modern women, this type will still go through life living in identity crisis, endlessly looking for providers of any kind at the end of the day. They can never stand up for others or things that matter because they can't stand up for themselves. They care what everyone thinks only doing things to impress men, friends, strangers, everyone in society except themselves, while at the same time can't stand seeing other women with purpose get what those women want in life. But let me tell you, this is nothing new, let them compete and compare with you as much as they wish, be it your career, love or spirit. You know who you are and you will know who your true girls are by weeding out girls that break our girlie code of honor, but do me a favor by losing this type of people for good. Remind yourself to never waste time with a person who likes to betray others' trust, never. Disloyalty is a trait that can't be cured. Bless yourself that you see a person's true colors sooner than later. With love, your mama. XOXO

Wisdom is more valuable than knowledge. Truth is more valuable than opinion. Discernment is more valuable than intelligence. Intuition is more valuable than vision. Observation is more valuable than hearing. Experience is more valuable than education. Compassion is more valuable than titles. Character is more valuable than reputation. Integrity is more valuable than intellect. Honor is more valuable than admiration. Patience is more valuable than passion. Joy is more valuable than happiness. Peace is more valuable than riches. Faith is more valuable than religion. Meekness is more valuable than might. Confidence is more valuable than strength. Love is more valuable than desire. Reality is more valuable than fantasy. Fate is more valuable than chance. Eternity is more valuable than time.

While it is possible to integrate learning activities in the early years rather subtly and successfully, Vandermaas-Peeler points out that some people tend to get overzealous and unintentionally interrupt children’s play in their attempts to make it more “educational.

To do exciting, empowering research and leave it in academic journals and university libraries is like manufacturing unaffordable medicines for deadly diseases. We need to share our work in ways that people can assimilate, not in the private languages and forms of scholars...Those who are hungriest for what we dig up don't read scholarly journals and shouldn't have to. As historians we need to either be artists and community educations or find people who are and figure out how to collaborate with them. We can work with community groups to create original public history projects that really involved people. We can see to it that our work gets into at least the local popular culture through theater, murals, historical novels, posters, films, children's books, or a hundred other art forms. We can work with elementary and high school teachers to create curricula. Medicinal history is a form of healing and its purposes are conscious and overt.

Principles of Liberty 1. The only reliable basis for sound government and just human relations is Natural Law. 2. A free people cannot survive under a republican constitution unless they remain virtuous and morally strong. 3. The most promising method of securing a virtuous and morally strong people is to elect virtuous leaders. 4. Without religion the government of a free people cannot be maintained. 5. All things were created by God, therefore upon him all mankind are equally dependent, and to Him they are equally responsible. 6. All men are created equal. 7. The proper role of government is to protect equal rights, not provide equal things. 8. Men are endowed by their Creator with certain unalienable rights. 9. To protect man's rights, God has revealed certain principles of divine law. 10. The God-given right to govern is vested in the sovereign authority of the whole people. 11. The majority of the people may alter or abolish a government which has become tyrannical. 12. The United States of America shall be a republic. 13. A constitution should be structured to permanently protect the people from the human frailties of their rulers. 14. Life and Liberty are secure only so long as the Igor of property is secure. 15. The highest level of securitiy occurs when there is a free market economy and a minimum of government regulations. 16. The government should be separated into three branches: legislative, executive, and judicial. 17. A system of checks and balances should be adopted to prevent the abuse of power. 18. The unalienable rights of the people are most likely to be preserved if the principles of government are set forth in a written constitution. 19. Only limited and carefully defined powers should be delegated to the government, all others being retained by the people. 20. Efficiency and dispatch require government to operate according to the will of the majority, but constitutional provisions must be made to protect the rights of the minority. 21. Strong human government is the keystone to preserving human freedom. 22. A free people should be governed by law and not by the whims of men. 23. A free society cannot survive a republic without a broad program of general education. 24. A free people will not survive unless they stay strong. 25. "Peace, commerce, and honest friendship with all nations; entangling alliances with none." 26. The core unit which determines the strength of any society is the family; therefore, the government should foster and protect its integrity. 27. The burden of debt is as destructive to freedom as subjugation by conquest. 28. The United States has a manifest destiny to be an example and a blessing to the entire human race.

Since most sexual abuse begins well before puberty, preventive education, if it is to have any effect at all, should begin early in grade school. Ideally, information on sexual abuse should be integrated into a general curriculum of sex education. In those communities where the experiment has been tried, it has been shown conclusively that children can learn what they most need to know about sexual abuse, without becoming unduly frightened or developing generally negative sexual attitudes. In Minneapolis, Minnesota, for example, the Hennepin County Attorney's office developed an education program on sexual assault for elementary school children. The program was presented to all age groups in four different schools, some eight hundred children in all. The presentation opened with a performance by a children’s theater group, illustrating the difference between affectionate touching, and exploitative touching. The children’s responses to the skits indicated that they understood the distinction very well indeed. Following the presentation, about one child in six disclosed a sexual experience with an adult, ranging from an encounter with an exhibitionist to involvement in incest. Most of the children, both boys and girls, had not told anyone prior to the classroom discussion. In addition to basic information on sexual relations and sexual assault, children need to know that they have the right to their own bodily integity.

You don’t need money to be generous. You don’t need education to be wise. You don’t need fame to be important. You don’t need charisma to be influential. You don’t need titles to be honorable. You don’t need awards to be special. You don’t need medals to be extraordinary. You don’t need consent to be yourself. You don’t need approval to be unique. You don’t need a license to be creative. You don’t need authorization to dream. You don’t need acceptance to be gifted. You don’t need youth to be a champion. You don’t need old age to be a hero. You need skill, not temper, to be a warrior. You need love, not rage, to be an activist. You need compassion, not robes, to be a priest. You need confidence, not ego, to be a politician. You need integrity, not charm, to be a leader. You need wisdom, not theories, to be a master. You need character, not size, to be a champion.

Elinor saw, and pitied her for, the neglect of abilities which education might have rendered so respectable; but she saw, with less tenderness of feeling, the thorough want of delicacy, of rectitude, and integrity of mind, which her attentions, her assiduities, her flatteries at the Park betrayed; and she could have no lasting satisfaction in the company of a person who joined insincerity with ignorance; whose want of instruction prevented their meeting in conversation on terms of equality, and whose conduct toward others made every shew of attention and deference towards herself perfectly valueless.

The middle class, to which the civil servants belong, has a political consciousness and is the most conspicuously educated class. For this reason, it is the mainstay of the state as far as integrity and intelligence are concerned. Consequently, the level of a state which has no middle class cannot be high.

The distance between truth and lies is integrity, between need and want is contentment, between fate and chance is will, between vice and virtue is intention, between faith and doubt is conviction, between joy and grief is happiness, between strength and weakness is tenacity, between action and fear is courage, between hope and despair is expectation, between wealth and poverty is diligence, between friendship and humility is kindness, between life and death is existence, between eternity and time is reality, between war and peace is diplomacy, between God and intelligence is wisdom, between knowledge and ignorance is education, between sin and righteousness is desire, between God and religion is faith, between blessings and curses is obedience, between faith and science is God, between good and evil is light, between light and darkness is sight, between God and Lucifer is love, and between Heaven and Hell is faith.

Creativity is an integral part of existence and it emanates from the mind.

The gross national product does not allow for the health of our children, the quality of their education or the joy of their play. It does not include the beauty of our poetry or the strength of our marriages; the intelligence of our public debate or the integrity of our public officials...it measures everything, in short, except that which makes life worthwhile.

If you care about peace, then you should care about justice. If you care about justice, then you should care about truth. If you care about truth, then you should care about integrity. If you care about integrity, then you should care about virtue. If you care about joy, then you should care about happiness. If you care about happiness, then you should care about fufilment. If you care about fufilment,then you should care about needs contentment. If you care about contentment, then you should care about patience. If you care about strength, then you should care about courage. If you care about courage, then you should care about hope. If you care about hope, then you should care about faith. If you care about faith, then you should care about love. If you care about wealth, then you should care about excellence. If you care about excellence, then you should care about hardwork. If you care about hardwork, then you should care about determination. If you care about determination, then you should care about focus. If you care about education, then you should care about schools. If you care about schools, then you should care about students. If you care about students, then you should care about teachers. If you care about teachers, then you should care about salaries. If you care about people, then you should care about communities. If you care about communities, then you should care about cities. If you care about cities, then you should care about provinces. If you care about provinces, then you should care about nations. If you care about yourself, then you should care about life. If you care about life, then you should care about health. If you care about health, then you should care about excersise. If you care about excersise, then you should care about nutrition. If you care about food, then you should care about animals. If you care about animals, then you should care about earth. If you care about earth, then you should care about nature. If you care about nature, then you should care about water. If you care about yesturday, then you should care about today. If you care about today, then you should care about now. If you care about now, then you should care about tomorrow. If you care about tomorrow, then you should care about forever.

Even if we act to erase material poverty, there is another greater task, it is to confront the poverty of satisfaction - purpose and dignity - that afflicts us all. Too much and for too long, we seemed to have surrendered personal excellence and community values in the mere accumulation of material things. Our Gross National Product, now, is over $800 billion dollars a year, but that Gross National Product - if we judge the United States of America by that - that Gross National Product counts air pollution and cigarette advertising, and ambulances to clear our highways of carnage. It counts special locks for our doors and the jails for the people who break them. It counts the destruction of the redwood and the loss of our natural wonder in chaotic sprawl. It counts napalm and counts nuclear warheads and armored cars for the police to fight the riots in our cities. It counts Whitman's rifle and Speck's knife, and the television programs which glorify violence in order to sell toys to our children. Yet the gross national product does not allow for the health of our children, the quality of their education or the joy of their play. It does not include the beauty of our poetry or the strength of our marriages, the intelligence of our public debate or the integrity of our public officials. It measures neither our wit nor our courage, neither our wisdom nor our learning, neither our compassion nor our devotion to our country, it measures everything in short, except that which makes life worthwhile. And it can tell us everything about America except why we are proud that we are Americans. If this is true here at home, so it is true elsewhere in world.

Of course, our school was segregated, but the teachers took more of an interest in our lives because they lived in our world, in the same neighborhoods. They knew what we were up against and what we would be facing as adults, and they tried to protect us as much as they could... I'm not saying segregation was a good system. Our schools were inferior. The books were used and torn, handed down from white schools. We received only a fraction of the money allotted to white schools, and the conditions under which many Black children received an education can only be described as horrible. But, Black children encountered support and understanding and encouragement instead of the hostile indifference they often met in the "integrated" schools.

This is apparently a little promotional ¶ where we’re supposed to explain “how and why we came to” the subject of our GD series book (the stuff in quotations is the editor’s words). The overall idea is to humanize the series and make the books and their subjects seem warmer and more accessible. So that people will be more apt to buy the books. I’m pretty sure this is how it works. The obvious objection to such promotional ¶s is that, if the books are any good at all, then the writers’ interest and investment in their subjects will be so resoundingly obvious in the texts themselves that these little pseudo-intimate Why I Cared Enough About Transfinite Math and Where It Came From to Spend a Year Writing a Book About It blurblets are unnecessary; whereas, if the books aren’t any good, it’s hard to see how my telling somebody that as a child I used to cook up what amounted to simplistic versions of Zeno’s Dichotomy and ruminate on them until I literally made myself sick, or that I once almost flunked a basic calc course and have seethed with dislike for conventional higher-math education ever since, or that the ontology and grammar of abstractions have always struck me as one of the most breathtaking problems in human consciousness—how any such stuff will help. The logic of this objection seems airtight to me. In fact, the only way the objection doesn’t apply is if these ¶s are really nothing more than disguised ad copy, in which case I don’t see why anyone reading them should even necessarily believe that the books’ authors actually wrote them—I mean, maybe somebody in the ad-copy department wrote them and all we did was sort of sign off on them. There’d be a kind of twisted integrity about that, though—at least no one would be pretending to pretend.

What's better- supply side economics a la John Keynes, or libertarian free markets a la Milton Friedman? Safety nets or bootstraps to build a just society? Big sticks or carrots to preserve international order? Federal or states' rights to guide the governed? Investing in education or employment to empower a citizenry? Seperation or integration of church and state? Multicultural melting pot or national identity? Revolution or evolution? The only honest answer is "it depends." and we're not entirely sure.

I think, in retrospect, that it would have been better if I had denied that I had pains in my legs, if I had taken it all back, or brightly said that I was well now. But because I didn’t, the whole business began to spiral out of control. I still believed that honesty was the best policy; but the brute fact was, I was an invalid now, and I wasn’t entitled to a policy, not a policy of my own. I feared that if I didn’t tell the strict truth, my integrity would be eroded; I would have nothing then, no place to stand. The more I said that I had a physical illness, the more they said I had a mental illness. The more I questioned the nature, the reality of the mental illness, the more I was found to be in denial, deluded. I was confused; when I spoke of my confusion, my speech turned into a symptom. No one ventured a diagnosis: not out loud. It was in the nature of educated young women, it was believed, to be hysterical, neurotic, difficult, and out of control, and the object was to get them back under control, not by helping them examine their lives, or fix their practical problems—in my case, silverfish, sulking family, poverty, cold—but by giving them drugs which would make them indifferent to their mental pain—and in my case, indifferent to physical pain too.

Fairy tales, fantasy, legend and myth...these stories, and their topics, and the symbolism and interpretation of those topics...these things have always held an inexplicable fascination for me," she writes. "That fascination is at least in part an integral part of my character — I was always the kind of child who was convinced that elves lived in the parks, that trees were animate, and that holes in floorboards housed fairies rather than rodents. You need to know that my parents, unlike those typically found in fairy tales — the wicked stepmothers, the fathers who sold off their own flesh and blood if the need arose — had only the best intentions for their only child. They wanted me to be well educated, well cared for, safe — so rather than entrusting me to the public school system, which has engendered so many ugly urban legends, they sent me to a private school, where, automatically, I was outcast for being a latecomer, for being poor, for being unusual. However, as every cloud does have a silver lining — and every miserable private institution an excellent library — there was some solace to be found, between the carved oak cases, surrounded by the well–lined shelves, among the pages of the heavy antique tomes, within the realms of fantasy. Libraries and bookshops, and indulgent parents, and myriad books housed in a plethora of nooks to hide in when I should have been attending math classes...or cleaning my room...or doing homework...provided me with an alternative to a reality I didn't much like. Ten years ago, you could have seen a number of things in the literary field that just don't seem to exist anymore: valuable antique volumes routinely available on library shelves; privately run bookshops, rather than faceless chains; and one particular little girl who haunted both the latter two institutions. In either, you could have seen some variation upon a scene played out so often that it almost became an archetype: A little girl, contorted, with her legs twisted beneath her, shoulders hunched to bring her long nose closer to the pages that she peruses. Her eyes are glued to the pages, rapt with interest. Within them, she finds the kingdoms of Myth. Their borders stand unguarded, and any who would venture past them are free to stay and occupy themselves as they would.

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. Without an integrated understanding of life, our individual and collective problems will only deepen and extend. The purpose of education is not to produce mere scholars, technicians, and job hunters, but integrated men and women who are free of fear; for only between such human beings can there be enduring peace.

Imagine this: A world where the quality of your life is not determined by how much money you have. You do not have to sell your labour to survive. Labour is not tied to capitalism, profit or wage. Borders do not exist; we are free to move without consequence. The nuclear family does not exist; children are raised collectively; reproduction takes on new meanings. In this world, the way we carry out dull domestic labour is transformed and nobody is forced to rely on their partner economically to survive. The principles of transformative justice are used to rectify harm. Critical and comprehensive sex education exists for all from an early age. We are liberated from the gender binary’s strangling grip and the demands it places on our bodies. Sex work does not exist because work does not exist. Education and transport are free, from cradle to grave. We are forced to reckon with and rectify histories of imperialism, colonial exploitation, and warfare collectively. We have freedom to, not just freedom from. Specialist mental health services and community care are integral to our societies. There is no “state” as we know it; nobody dies in “suspicious circumstances” at its hands; no person has to navigate sexism, racism, ableism or homophobia to survive. Detention centres do not exist. Prisons do not exist, nor do the police. The military and their weapons are disbanded across nations. Resources are reorganised to adequately address climate catastrophe. No person is without a home or loving community. We love one another, without possession or exploitation or extraction. We all have enough to eat well due to redistribution of wealth and resource. We all have the means and the environment to make art, if we so wish. All cultural gatekeepers are destroyed. Now imagine this vision not as utopian, but as something well within our reach.

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.

Integration” as a goal today speaks to the problem of blackness not only in an unrealistic way but also in a despicable way. It is based on complete acceptance of the fact that in order to have a decent house or education, black people must move into a white neighborhood or send their children to a white school. This reinforces, among both black and white, the idea that “white” is automatically superior and “black” is by definition inferior. For this reason, “integration” is a subterfuge for the maintenance of white supremacy.

air pollution and cigarette advertising, and ambulances to clear our highways of carnage. It counts special locks for our doors and the jails for the people who break them. It counts the destruction of the redwood and the loss of our natural wonder in chaotic sprawl. It counts napalm and counts nuclear warheads and armored cars for the police to fight the riots in our cities. It counts . . . the television programs which glorify violence in order to sell toys to our children. Yet the Gross National Product does not allow for the health of our children, the quality of their education or the joy of their play. It does not include the beauty of our poetry or the strength of our marriages, the intelligence of our public debate or the integrity of our public officials. It measures neither our wit nor our courage, neither our wisdom nor our learning, neither our compassion nor our devotion to our country. It measures everything, in short, except that which makes life worthwhile. And it can tell us everything about America except why we are proud to be Americans.40

The Gross National Product counts air pollution and cigarette advertising, and ambulances to clear our highways of carnage.… It counts the destruction of the redwood and the loss of our natural wonder in chaotic sprawl.… Yet the GNP does not allow for the health of our children, the quality of their education, or the joy of their play. It does not include the beauty of our poetry or… the intelligence of our public debate or the integrity of our public officials.… It measures everything, in short, except that which makes life worthwhile.

But if you are a poor creature—poisoned by a wretched upbringing in some house full of vulgar jealousies and senseless quarrels—saddled, by no choice of your own, with some loathsome sexual perversion—nagged day in and day out by an inferiority complex that makes you snap at your best friends—do not despair. He knows all about it. You are one of the poor whom He blessed. He knows what a wretched machine you are trying to drive. Keep on. Do what you can. One day (perhaps in another world, but perhaps far sooner than that) He will fling it on the scrap-heap and give you a new one. And then you may astonish us all—not least yourself: for you have learned your driving in a hard school. (Some of the last will be first and some of the first will be last). ‘Niceness’—wholesome, integrated personality—is an excellent thing. We must try by every medical, educational, economic, and political means in our power to produce a world where as many people as possible grow up ‘nice’; just as we must try to produce a world where all have plenty to eat. But we must not suppose that even if we succeeded in making everyone nice we should have saved their souls. A world of nice people, content in their own niceness, looking no further, turned away from God, would be just as desperately in need of salvation as a miserable world—and might even be more difficult to save.

What’s left for us to prize? I think it’s this: to do (and not do) what we were designed for. That’s the goal of all trades, all arts, and what each of them aims at: that the thing they create should do what it was designed to do. The nurseryman who cares for the vines, the horse trainer, the dog breeder—this is what they aim at. And teaching and education—what else are they trying to accomplish? So that’s what we should prize. Hold on to that, and you won’t be tempted to aim at anything else. And if you can’t stop prizing a lot of other things? Then you’ll never be free—free, independent, imperturbable. Because you’ll always be envious and jealous, afraid that people might come and take it all away from you. Plotting against those who have them—those things you prize. People who need those things are bound to be a mess—and bound to take out their frustrations on the gods. Whereas to respect your own mind—to prize it—will leave you satisfied with your own self, well integrated into your community and in tune with the gods as well—embracing what they allot you, and what they ordain.

Over the course of three decades watching kids walk into my schools, I have decided that I want them to be lifelong learners be passionate be ready to take risks be able to problem-solve and think critically be able to look at things differently be able to work independently and with others be creative care and want to give back to their community persevere have integrity and self-respect have moral courage be able to use the world around them well speak well, write well, read well, and work well with numbers truly enjoy their life and their work.

Education will give you titles, but experience will give you success. Hard work will give you progress, but diligence will give you excellence. Confidence will give you enthusiasm, but perseverance will give you discipline. Patience will give you control, but mastery will give you command. Intellect will give you positions, but integrity will give you authority. Ambition will give you the energy, but generosity will give you influence. Knowledge will give you strength, but wisdom will give you power. Talent will give you respect, but genius will give you honor. Pleasure will give you happiness, but joy will give you contentment. Strength will give you fortitude, but love will give you dominion. Courage will give you victory, but faith will give you greatness. Virtue will give you the world, but God will give you universe.

Industrial innovations are costly, and managers must justify their high cost by producing measurable proof of their superiority... [P]eriodic innovations in goods or tools foster the belief that anything new will be proven better. This belief has become an integral part of the modern world view. It is forgotten that whenever a society lives by this delusion, each marketed unit generates more wants than it satisfies. If new things are made because they are better, then the things most people use are not quite good. New models constantly renovate poverty. The consumer feels the lag between what he has and what he ought to get. He believes that products can be made measurably more valuable and allows himself to be constantly re-educated for their consumption. The "better" replaces the "good" as the fundamental normative concept.

To understand a child we have to watch him at play, study him in his different moods; we cannot project upon him our own prejudices, hopes and fears, or mould him to fit the pattern of our desires. If we are constantly judging the child according to our personal likes and dislikes, we are bound to create barriers and hindrances in our relationship with him and in his relationships with the world. Unfortunately, most of us desire to shape the child in a way that is gratifying to our own vanities and idiosyncrasies; we find varying degrees of comfort and satisfaction in exclusive ownership and domination. Surely, this process is not relationship, but mere imposition, and it is therefore essential to understand the difficult and complex desire to dominate. It takes many subtle forms; and in its self-righteous aspect, it is very obstinate. The desire to "serve" with the unconscious longing to dominate is difficult to understand. Can there be love where there is possessiveness? Can we be in communion with those whom we seek to control? To dominate is to use another for self-gratification, and where there is the use of another there is no love. When there is love there is consideration, not only for the children but for every human being. Unless we are deeply touched by the problem, we will never find the right way of education. Mere technical training inevitably makes for ruthlessness, and to educate our children we must be sensitive to the whole movement of life. What we think, what we do, what we say matters infinitely, because it creates the environment, and the environment either helps or hinders the child. Obviously, then, those of us who are deeply interested in this problem will have to begin to understand ourselves and thereby help to transform society; we will make it our direct responsability to bring about a new approach to education. If we love our children, will we not find a way of putting an end to war? But if we are merely using the word "love" without substance, then the whole complex problem of human misery will remain. The way out of this problem lies through ourselves. We must begin to understand our relationship with our fellow men, with nature, with ideas and with things, for without that understanding there is no hope, there is no way out of conflict and suffering. The bringing up of a child requires intelligent observation and care. Experts and their knowledge can never replace the parents' love, but most parents corrupt that love by their own fears and ambitions, which condition and distort the outlook of the child. So few of us are concerned with love, but we are vastly taken up with the appearance of love. The present educational and social structure does not help the individual towards freedom and integration; and if the parents are at all in earnest and desire that the child shall grow to his fullest integral capacity, they must begin to alter the influence of the home and set about creating schools with the right kind of educators. The influence of the home and that of the school must not be in any way contradictory, so both parents and teachers must re-educate themselves. The contradiction which so often exists between the private life of the individual and his life as a member of the group creates an endless battle within himself and in his relationships. This conflict is encouraged and sustained through the wrong kind of education, and both governments and organized religions add to the confusion by their contradictory doctrines. The child is divided within himself from the very start, which results in personal and social disasters.

Parents who view themselves as educational coaches tend to read to their children every day when they are small; when their children get older, they talk with them about their days and about the news around the world. They let their children make mistakes and then get right back to work. They teach them good habits and give them autonomy. They are teachers, too, in other words, and they believe in rigor. They want their children to fail while they are still children. They know that those lessons—about hard work, persistence, integrity, and consequences—will serve a child for decades to come.

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.

How well do you know the people who raised you? Look around your dining room table. Look around at your loved ones, especially the elders. The grandparents and the aunts and uncles who used to give you shiny new quarters and unvarnished advice. How much do you really know about their lives. Perhaps you've heard that they served in a war, or lived for a time in a log cabin, or arrived in this country speaking little or no English. Maybe they survived the Holocaust or the Dust Bowl. How were they shaped by the Depression or the Cold War, or the stutter-step march towards integration in their own community? What were they like before they married or took on mortgages and assumed all the worries that attend the feeding, clothing, and education of their children? If you don't already know the answers, the people who raised you will most likely remain a mystery, unless you take the bold step and say: Tell me more about yourself.

His radicalism took many forms. A vegetarian, he founded a commune, Fruitlands, so extreme in its Utopianism that members neither wore wool nor used animal manures, as both were considered property of the beasts from which they came. One reason the venture failed in its first winter was that when canker worms got into the apple crop, the nonviolent Fruitlanders refused to take measures to kill them. The Mr. March of Little Women departs from Bronson Alcott’s biography in many important respects. Bronson was an educator, not a minister of religion (he is credited with inventing the concept of recess, and also for attempting one of the first racially integrated classrooms).

Like all the great nobles of the period, he rode and fought to perfection. But unlike most of the Grands, his scholastic education hadn’t been overlooked. Porthos pretended to understand the scraps of Latin that Aramis deployed, but Athos just smiled at them. Two or three times, to the great astonishment of his friends, he’d even caught Aramis in some fundamental error and restored a verb to its proper tense or a noun to its case. On top of all this, his integrity was irreproachable, in a century when men of war routinely trampled on the dictates of conscience and religion, lovers behaved without the least delicacy or decorum, and the poor roundly ignored God’s seventh commandment.

The clever seek comfort, the wise seek peace. The clever seek pleasure, the wise seek contentment. The clever seek riches, the wise seek happiness. The clever seek laughter, the wise seek joy. The clever seek company, the wise seek comrades. The clever seek crowds, the wise seek friends. The clever seek approval, the wise seek respect. The clever seek fame, the wise seek reverence. The clever seek acquaintances, the wise seek allies. The clever seek accomplices, the wise seek helpers. The clever seek associates, the wise seek partners. The clever seek connections, the wise seek mentors. The clever seek accolades, the wise seek excellence. The clever seek recognition, the wise seek awards. The clever seek prominence, the wise seek followers. The clever seek leadership, the wise seek impact. The clever seek power, the wise seek influence. The clever seek titles, the wise seek respect. The clever seek fame, the wise seek dignity. The clever seek glory, the wise seek integrity. The clever seek wants, the wise seek needs. The clever seek luxury, the wise seek convenience. The clever seek enjoyment, the wise seek fulfillment. The clever seek entertainment, the wise seek rest. The clever seek style, the wise seek grace. The clever seek brains, the wise seek heart. The clever seek appearance, the wise seek etiquette. The clever seek beauty, the wise seek honesty. The clever seek opinions, the wise seek facts. The clever seek truth, the wise seek knowledge. The clever seek ideas, the wise seek wisdom. The clever seek adventure, the wise seek discovery. The clever seek questions, the wise seek answers. The clever seek problems, the wise seek solutions. The clever seek amusement, the wise seek books. The clever seek an education, the wise seek enlightenment.

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.

Brown v. Board of Education, 1954: I’m sure you’ve heard of this one. If you live in the South and go to a diverse school, this is why. This was the case that said racial segregation in public schools was unconstitutional. The results: The schools began to mix. What’s really interesting about this case, though, something rarely discussed, is that it’s actually a pretty racist idea. I mean, what it basically suggests is that Black kids need a fair shot, and a fair shot is in White schools. I mean, why weren’t there any White kids integrating into Black schools? The assumption was that Black kids weren’t as intelligent because they weren’t around White kids, as if the mere presence of White kids would make Black kids better. Not. True. A good school is a good school, whether there are White people there or not. Oh, and of course people were pissed about this.

What shapes the best in us dies when the best education dies! The best in us shall always be undermined when they that are responsible for shaping the best in us are always undermined! I stand for a different education: a different education where students will not just learn books but life! I stand for a different education: a different education where students will not just learn moral principles, but they shall be living examples of moral principles. I stand for a different education: a different education where students don’t just understand what they learn, but practice what they learn with understanding! I stand for a different education: a different education where students will not just learn about people of different beliefs, culture and backgrounds, but how to live with people who don’t share common perspective with them and know how to show their emotions of bitterness and misunderstanding rightly! I stand for a different education: a different education where students will be perfect ambassadors’ of God on earth and live their daily lives with all due diligence! I stand for a different education: a different education where students will understand why we all breathe the same air, sleep and wake up each day in the same manner to continue the journey of life! I stand for a different education: a different education where students will learn with inspiration even in their desperations! I stand for a different education: a different education where teachers are seen as true epitome of education! I stand for a different education: a different education in which the value of the teacher is well understood and the teacher is well valued as a treasure! I stand for a different education: a different education where students will not just learn, but they will reproduce great and noble things with what they learn! I stand for a different education: a different education where students will understand the real meaning of integrity and responsibility and with true courage and humility be that as such! I stand for a different education: a different education where education means creativity! Education is the spine of every nation! The better the education, the better the nation! The mediocre the education, the mediocre the nation! A good nation is good because of how education has shaped the perspective and understanding of the populace! A nation that does not know where it is heading towards must ask the machine that produces the populace who drive the nation: education! Until we fix our education, we shall always have a wrong education and we shall always see a wrong nation!

When trying to explain the violent path of some Islamists, Western commentators sometimes blame harsh economic conditions, dysfunctional family circumstances, confused identity, the generic alienation of young males, a failure to integrate into the larger society, mental illness, and so on. Some on the Left insist that the real fault lies with the mistakes of American foreign policy. None of this is convincing. Jihad in the twenty-first century is not a problem of poverty, insufficient education, or any other social precondition. (Michael Zehaf-Bibeau was earning more than $90,000 a year working for a drilling company in British Columbia, where he also reportedly proclaimed his support of the Taliban and joked about suicide bombing vests, with no repercussions.) We must move beyond such facile explanations. The imperative for jihad is embedded in Islam itself. It is a religious obligation.

When you maximize your intelligence you minimize your sweat. When you maximize your talents you minimize your competition. When you maximize your education you minimize your ignorance. When you maximize your strengths you minimize your weaknesses. When you maximize your opportunities you minimize your regrets. When you maximize your assets you minimize your debts. When you maximize your money you minimize your lack. When you maximize your wisdom you minimize your mistakes. When you maximize your integrity you minimize your disgrace. When you maximize your patience you minimize your anger. When you maximize your joys you minimize your bitterness. When you maximize your pleasures you minimize your sorrows. When you maximize your charity you minimize your greed. When you maximize your modesty you minimize your ego. When you maximize your love you minimize your fear. When you maximize your virtues you minimize your vices. When you maximize your needs you minimize your wants. When you maximize your diplomacy you minimize your opposition. When you maximize your compassion you minimize your conflicts. When you maximize your gratitude you minimize your unhappiness. When you maximize your kindness you minimize your enemies. When you maximize your friendships you minimize your troubles. When you maximize your relationships you minimize your hardships. When you maximize your marriage you minimize your struggles.

As an individual passes from one situation to another, his [sic] world, his environment, expands or contracts. He does not find himself living in another world but in a different part or aspect of one and the same world. What he has learned in the way of knowledge and skill in one situation becomes an instrument of understanding and dealing effectively with the situations which follow. The process goes on as long as life and learning continue. Otherwise the course of experience is disorderly, since the individual factor that enters into making an experience is split. A divided world, a world whose parts and aspects do not hang together, is at once a sign and a cause of a divided personality. When the splitting-up reaches a certain point we call the person insane. A fully integrated personality, on the other hand, exists only when successive experiences are integrated with one another. It can be built up only as a world of related objects is constructed.

Sadly, not all veterans had equal access to an education, even under the GI Bill’s amendments. Although no provision prevented African American and female veterans from securing an education under the bill, these veterans returned to a nation that still endorsed segregated schools and largely believed a woman’s place was in the home. For African American veterans, educational opportunities were limited. In the words of historian Christopher P. Loss, “Legalized segregation denied most black veterans admission into the nation’s elite, overwhelmingly white universities, and insufficient capacity at the all-black schools they could attend failed to match black veterans’ demand.” The number of African American students at U.S. colleges and universities tripled between 1940 and 1950, but many prospective students were turned away because of their race. For those African Americans who did earn a degree under the GI Bill, employment discrimination prevented them from gaining positions commensurate with their education. Many African American college graduates were offered low-level jobs that they could have secured without any education. Almost a decade elapsed between V-J Day and the Supreme Court’s landmark decision in Brown v. Board of Education, which struck down segregated schools. It would take another decade after Brown for the civil rights movement to fully develop and for public schools to make significant strides in integrating.

While the universality of the creative process has been noticed, it has not been noticed universally. Not enough people recognize the preverbal, pre-mathematical elements of the creative process. Not enough recognize the cross-disciplinary nature of intuitive tools for thinking. Such a myopic view of cognition is shared not only by philosophers and psychologists but, in consequence, by educators, too. Just look at how the curriculum, at every educational level from kindergarten to graduate school, is divided into disciplines defined by products rather than processes. From the outset, students are given separate classes in literature, in mathematics, in science, in history, in music, in art, as if each of these disciplines were distinct and exclusive. Despite the current lip service paid to “integrating the curriculum,” truly interdisciplinary courses are rare, and transdisciplinary curricula that span the breadth of human knowledge are almost unknown. Moreover, at the level of creative process, where it really counts, the intuitive tools for thinking that tie one discipline to another are entirely ignored. Mathematicians are supposed to think only “in mathematics,” writers only “in words,” musicians only “in notes,” and so forth. Our schools and universities insist on cooking with only half the necessary ingredients. By half-understanding the nature of thinking, teachers only half-understand how to teach, and students only half-understand how to learn.

The Portland school board's policy equated integration and racial assimilation. This policy, Rist explains, is a "means of socializing nonwhite students to act, speak, and believe very much like white students." It leaves dominant group values intact, does no damage to notions of white superiority, and helps to gain the support of those whites who view it as a means of helping "nonwhite peoples to become fully human by instilling in them `white' ways of thinking and feeling." In keeping with the assimilationist tone of the program, the principal assigned one or two black children to each classroom, and scheduled only a few special teacher-training sessions, which were poorly handled. The principal's desire was to treat the black students just like the whites. This approach was undermined by his failure to recognize and address fears and misconceptions of teachers about the black children's academic ability and behavior problems, the adequacy of their home backgrounds, and their moral turpitude.

Education is something that is supposed to happen as you go through life with your children. This is the Deuteronomy 6 model. It's an integrated approach. It's doing stuff with your children and talking about stuff with your children as you go through life together. And it doesn't happen only from September to May, and it doesn't only happen from 9:00 a.m. to 3:00. And it doesn't only happen from age 6-18. It's a way of life." -Top Teaching Tips from My First Twenty-five Years https://www.christianheritageonline.o...

Perhaps the most exasperating cliche is about children being forced to memorize, not think. But memorization is not an abomination in itself, though the mnemic pressure on our species has dropped. Memorization is, de facto, exercise for the mind. Neuroscience shows an active hippocampus stimulates cerebral activity. We have often observed how the most profound and creative pupils are those who know the most things, though their usefulness is not always apparent. No question is more insinuating stupid than 'What good will it do to me?' In certain teaching contexts, it is not wrong to ask pupils to memorize. While it is not the only goal the idea that memorizing is useless since information is available online is also wrong and falsely self-obvious. It denotes a misunderstanding of how our mind works. Our brains are not computers, our memory can't be replaced by external HDDs. Each piece of info we memorize is integrated, albeit minimally, as living memory is active, while digital memory is passive. Strange as some may find it, memorizing can stimulate thinking as few other things can. What impairs thinking is the lack of the habit to reflect, the custom of stopping our mind's flow to go back to what we've learned.

I believe the perception of what people think about DID is I might be crazy, unstable, and low functioning. After my diagnosis, I took a risk by sharing my story with a few friends. It was quite upsetting to lose a long term relationship with a friend because she could not accept my diagnosis. But it spurred me to take action. I wanted people to be informed that anyone can have DID and achieve highly functioning lives. I was successful in a career, I was married with children, and very active in numerous activities. I was highly functioning because I could dissociate the trauma from my life through my alters. Essentially, I survived because of DID. That's not to say I didn't fall down along the way. There were long term therapy visits, and plenty of hospitalizations for depression, medication adjustments, and suicide attempts. After a year, it became evident I was truly a patient with the diagnosis of DID from my therapist and psychiatrist. I had two choices. First, I could accept it and make choices about how I was going to deal with it. My therapist told me when faced with DID, a patient can learn to live with the live with the alters and make them part of one's life. Or, perhaps, the patient would like to have the alters integrate into one person, the host, so there are no more alters. Everyone is different. The patient and the therapist need to decide which is best for the patient. Secondly, the other choice was to resist having alters all together and be miserable, stuck in an existence that would continue to be crippling. Most people with DID are cognizant something is not right with themselves even if they are not properly diagnosed. My therapist was trustworthy, honest, and compassionate. Never for a moment did I believe she would steer me in the wrong direction. With her help and guidance, I chose to learn and understand my disorder. It was a turning point.

Toyota wasn’t really worried that it would give away its “secret sauce.” Toyota’s competitive advantage rested firmly in its proprietary, complex, and often unspoken processes. In hindsight, Ernie Schaefer, a longtime GM manager who toured the Toyota plant, told NPR’s This American Life that he realized that there were no special secrets to see on the manufacturing floors. “You know, they never prohibited us from walking through the plant, understanding, even asking questions of some of their key people,” Schaefer said. “I’ve often puzzled over that, why they did that. And I think they recognized we were asking the wrong questions. We didn’t understand this bigger picture.” It’s no surprise, really. Processes are often hard to see—they’re a combination of both formal, defined, and documented steps and expectations and informal, habitual routines or ways of working that have evolved over time. But they matter profoundly. As MIT’s Edgar Schein has explored and discussed, processes are a critical part of the unspoken culture of an organization. 1 They enforce “this is what matters most to us.” Processes are intangible; they belong to the company. They emerge from hundreds and hundreds of small decisions about how to solve a problem. They’re critical to strategy, but they also can’t easily be copied. Pixar Animation Studios, too, has openly shared its creative process with the world. Pixar’s longtime president Ed Catmull has literally written the book on how the digital film company fosters collective creativity2—there are fixed processes about how a movie idea is generated, critiqued, improved, and perfected. Yet Pixar’s competitors have yet to equal Pixar’s successes. Like Toyota, Southern New Hampshire University has been open with would-be competitors, regularly offering tours and visits to other educational institutions. As President Paul LeBlanc sees it, competition is always possible from well-financed organizations with more powerful brand recognition. But those assets alone aren’t enough to give them a leg up. SNHU has taken years to craft and integrate the right experiences and processes for its students and they would be exceedingly difficult for a would-be competitor to copy. SNHU did not invent all its tactics for recruiting and serving its online students. It borrowed from some of the best practices of the for-profit educational sector. But what it’s done with laser focus is to ensure that all its processes—hundreds and hundreds of individual “this is how we do it” processes—focus specifically on how to best respond to the job students are hiring it for. “We think we have advantages by ‘owning’ these processes internally,” LeBlanc says, “and some of that is tied to our culture and passion for students.

Spiritual disciplines more easily introduced into daily activities ▪   School calendar formulated to dates that work best for our family’s needs ▪   Free time in our days for relaxation, family fun and bonding (instead of time spent driving from school to school) ▪   Strong parent-child bonds and sibling-to-sibling bonds more easily developed ▪   Removal from negative influences and peer pressure during the early impressionable years ▪   Difficult subjects discussed at the appropriate age for each individual child ▪   Difficult subject matter presented from a biblical worldview and within the context of our strong parent-child bond. ▪   Real world learning incorporated into lesson plans and practiced in daily routines ▪   Field trips and “outside the book” learning available as we see fit What We Hope to Give Our Kids: ▪   A close relationship with Christ and a complete picture of what it means to be a Christ-follower ▪   A strong moral character rooted in biblical integrity, perseverance and humility ▪   A direction and purpose for where God has called them in life ▪   A deep relationship and connection with us, their parents ▪   Rich, ever-growing relationships with their siblings ▪   Real-world knowledge in everything from how to cook and do laundry to how to resolve conflicts and work with those that are “different” from them ▪   A comprehensive, well-rounded education in the traditional school subjects

From Lee’s extensive quotes of Edwards on page 152 we can gather that the reason some reject good thoughts that might order their minds aright is because of a disposition of the heart, or a “taste” for evil. The habit of a person’s mind is in accordance with his spiritual appetite, a good man’s mind will always suggest and supply good and holy thoughts to connect ideas and information to create a beautiful picture in one’s mind of God’s orderly universe (Himself at the helm) but the evil man’s mind is habitually disorganizing the things of this world or rather dis-integrating them from the knowledge of God, and so Edwards might say that his mind is not a cosmos but a chaos, or a conductor-less cacophony rather than a grand symphony.

The alienating effects of wealth and modernity on the human experience start virtually at birth and never let up. Infants in hunter-gatherer societies are carried by their mothers as much as 90 percent of the time, which roughly corresponds to carrying rates among other primates. One can get an idea of how important this kind of touch is to primates from an infamous experiment conducted in the 1950s by a primatologist and psychologist named Harry Harlow. Baby rhesus monkeys were separated from their mothers and presented with the choice of two kinds of surrogates: a cuddly mother made out of terry cloth or an uninviting mother made out of wire mesh. The wire mesh mother, however, had a nipple that dispensed warm milk. The babies took their nourishment as quickly as possible and then rushed back to cling to the terry cloth mother, which had enough softness to provide the illusion of affection. Clearly, touch and closeness are vital to the health of baby primates—including humans. In America during the 1970s, mothers maintained skin-to-skin contact with babies as little as 16 percent of the time, which is a level that traditional societies would probably consider a form of child abuse. Also unthinkable would be the modern practice of making young children sleep by themselves. In two American studies of middle-class families during the 1980s, 85 percent of young children slept alone in their own room—a figure that rose to 95 percent among families considered “well educated.” Northern European societies, including America, are the only ones in history to make very young children sleep alone in such numbers. The isolation is thought to make many children bond intensely with stuffed animals for reassurance. Only in Northern European societies do children go through the well-known developmental stage of bonding with stuffed animals; elsewhere, children get their sense of safety from the adults sleeping near them. The point of making children sleep alone, according to Western psychologists, is to make them “self-soothing,” but that clearly runs contrary to our evolution. Humans are primates—we share 98 percent of our DNA with chimpanzees—and primates almost never leave infants unattended, because they would be extremely vulnerable to predators. Infants seem to know this instinctively, so being left alone in a dark room is terrifying to them. Compare the self-soothing approach to that of a traditional Mayan community in Guatemala: “Infants and children simply fall asleep when sleepy, do not wear specific sleep clothes or use traditional transitional objects, room share and cosleep with parents or siblings, and nurse on demand during the night.” Another study notes about Bali: “Babies are encouraged to acquire quickly the capacity to sleep under any circumstances, including situations of high stimulation, musical performances, and other noisy observances which reflect their more complete integration into adult social activities.

One of our Church educators published what he purports to be a history of the Church's stand on the question of organic evolution. His thesis challenges the integrity of a prophet of God. He suggests that Joseph Fielding Smith published his work, Man: His Origin and Destiny, against the counsel of the First Presidency and his own Brethren. This writer's interpretation is not only inaccurate, but it also runs counter to the testimony of Elder Mark E. Petersen, who wrote this foreword to Elder Smith's book, a book I would encourage all to read. Elder Petersen said: Some of us [members of the Council of the Twelve] urged [Elder Joseph Fielding Smith] to write a book on the creation of the world and the origin of man.... The present volume is the result. It is a most remarkable presentation of material from both sources [science and religion] under discussion. It will fill a great need in the Church and will be particularly invaluable to students who have become confused by the misapplication of information derived from scientific experimentation. When one understands that the author to whom I alluded is an exponent of the theory of organic evolution, his motive in disparaging President Joseph Fielding Smith becomes apparent. To hold to a private opinion on such matters is one thing, but when one undertakes to publish his views to discredit the work of a prophet, it is a very serious matter. It is also apparent to all who have the Spirit of God in them that Joseph Fielding Smith's writings will stand the test of time.

Be happy with pleasure, but only content with comfort. Be happy with amusement, but only content with fulfillment. Be happy with excitement, but only content with bliss. Be happy with wants, but only content with needs. Be happy with patience, but only content with long-suffering. Be happy with hope, but only content with faith. Be happy with passion, but only content with joy. Be happy with emotion, but only content with love. Be happy with riches, but only content with happiness. Be happy with titles, but only content with respect. Be happy with possessions, but only content with peace. Be happy with power, but only content with integrity. Be happy with status, but only content with skill. Be happy with degrees, but only content with experience. Be happy with connections, but only content with opportunities. Be happy with success, but only content with excellence. Be happy with knowledge, but only content with wisdom. Be happy with insight, but only content with understanding. Be happy with intelligence, but only content with intuition. Be happy with education, but only content with enlightenment. Be happy with theories, but only content with proof. Be happy with speculation, but only content with certainty. Be happy with questions, but only content with answers. Be happy with problems, but only content with solutions. Be happy with yesterday, but only content with today. Be happy with now, but only content with tomorrow. Be happy with maybe, but only content with certainly. Be happy with destiny, but only content with eternity.

According to Yale’s Cultural Cognition Project, for example, one’s “cultural worldview”—that would be political leanings or ideological outlook to the rest of us—explains “individuals’ beliefs about global warming more powerfully than any other individual characteristic.”16 More powerfully, that is, than age, ethnicity, education, or party affiliation. The Yale researchers explain that people with strong “egalitarian” and “communitarian” worldviews (marked by an inclination toward collective action and social justice, concern about inequality, and suspicion of corporate power) overwhelmingly accept the scientific consensus on climate change. Conversely, those with strong “hierarchical” and “individualistic” worldviews (marked by opposition to government assistance for the poor and minorities, strong support for industry, and a belief that we all pretty much get what we deserve) overwhelmingly reject the scientific consensus.17 The evidence is striking. Among the segment of the U.S. population that displays the strongest “hierarchical” views, only 11 percent rate climate change as a “high risk,” compared with 69 percent of the segment displaying the strongest “egalitarian” views.18 Yale law professor Dan Kahan, the lead author on this study, attributes the tight correlation between “worldview” and acceptance of climate science to “cultural cognition,” the process by which all of us—regardless of political leanings—filter new information in ways that will protect our “preferred vision of the good society.” If new information seems to confirm that vision, we welcome it and integrate it easily. If it poses a threat to our belief system, then our brain immediately gets to work producing intellectual antibodies designed to repel the unwelcome invasion.19 As Kahan explained in Nature, “People find it disconcerting to believe that behavior that they find noble is nevertheless detrimental to society, and behavior that they find base is beneficial to it. Because accepting such a claim could drive a wedge between them and their peers, they have a strong emotional predisposition to reject it.” In other words, it is always easier to deny reality than to allow our worldview to be shattered, a fact that was as true of die-hard Stalinists at the height of the purges as it is of libertarian climate change deniers today. Furthermore, leftists are equally capable of denying inconvenient scientific evidence. If conservatives are inherent system justifiers, and therefore bridle before facts that call the dominant economic system into question, then most leftists are inherent system questioners, and therefore prone to skepticism about facts that come from corporations and government. This can lapse into the kind of fact resistance we see among those who are convinced that multinational drug companies have covered up the link between childhood vaccines and autism. No matter what evidence is marshaled to disprove their theories, it doesn’t matter to these crusaders—it’s just the system covering up for itself.20 This kind of defensive reasoning helps explain the rise of emotional intensity that surrounds the climate issue today. As

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

to be open and straightforward about their needs for attention in a social setting. It is equally rare for members of a group in American culture to honestly and openly express needs that might be in conflict with that individual’s needs. This value of not just honestly but also openly fully revealing the true feelings and needs present in the group is vital for it’s members to feel emotional safe. It is also vital to keeping the group energy up and for giving the feedback that allows it’s members to know themselves, where they stand in relation to others and for spiritual/psychological growth. Usually group members will simply not object to an individual’s request to take the floor—but then act out in a passive-aggressive manner, by making noise or jokes, or looking at their watches. Sometimes they will take the even more violent and insidious action of going brain-dead while pasting a jack-o’-lantern smile on their faces. Often when someone asks to read something or play a song in a social setting, the response is a polite, lifeless “That would be nice.” In this case, N.I.C.E. means “No Integrity or Congruence Expressed” or “Not Into Communicating Emotion.” So while the sharer is exposing his or her vulnerable creation, others are talking, whispering to each other, or sitting looking like they are waiting for the dental assistant to tell them to come on back. No wonder it’s so scary to ask for people’s attention. In “nice” cultures, you are probably not going to get a straight, open answer. People let themselves be oppressed by someone’s request—and then blame that someone for not being psychic enough to know that “Yes” meant “No.” When were we ever taught to negotiate our needs in relation to a group of people? In a classroom? Never! The teacher is expected to take all the responsibility for controlling who gets heard, about what, and for how long. There is no real opportunity to learn how to nonviolently negotiate for the floor. The only way I was able to pirate away a little of the group’s attention in the school I attended was through adolescent antics like making myself fart to get a few giggles, or asking the teacher questions like, “Why do they call them hemorrhoids and not asteroids?” or “If a number two pencil is so popular, why is it still number two,” or “What is another word for thesaurus?” Some educational psychologists say that western culture schools are designed to socialize children into what is really a caste system disguised as a democracy. And in once sense it is probably good preparation for the lack of true democratic dynamics in our culture’s daily living. I can remember several bosses in my past reminding me “This is not a democracy, this is a job.” I remember many experiences in social groups, church groups, and volunteer organizations in which the person with the loudest voice, most shaming language, or outstanding skills for guilting others, controlled the direction of the group. Other times the pain and chaos of the group discussion becomes so great that people start begging for a tyrant to take charge. Many times people become so frustrated, confused and anxious that they would prefer the order that oppression brings to the struggle that goes on in groups without “democracy skills.” I have much different experiences in groups I work with in Europe and in certain intentional communities such as the Lost Valley Educational Center in Eugene, Oregon, where the majority of people have learned “democracy skills.” I can not remember one job, school, church group, volunteer organization or town meeting in mainstream America where “democracy skills” were taught or practiced.

The Blue Mind Rx Statement Our wild waters provide vast cognitive, emotional, physical, psychological, social, and spiritual values for people from birth, through adolescence, adulthood, older age, and in death; wild waters provide a useful, widely available, and affordable range of treatments healthcare practitioners can incorporate into treatment plans. The world ocean and all waterways, including lakes, rivers, and wetlands (collectively, blue space), cover over 71% of our planet. Keeping them healthy, clean, accessible, and biodiverse is critical to human health and well-being. In addition to fostering more widely documented ecological, economic, and cultural diversities, our mental well-being, emotional diversity, and resiliency also rely on the global ecological integrity of our waters. Blue space gives us half of our oxygen, provides billions of people with jobs and food, holds the majority of Earth's biodiversity including species and ecosystems, drives climate and weather, regulates temperature, and is the sole source of hydration and hygiene for humanity throughout history. Neuroscientists and psychologists add that the ocean and wild waterways are a wellspring of happiness and relaxation, sociality and romance, peace and freedom, play and creativity, learning and memory, innovation and insight, elation and nostalgia, confidence and solitude, wonder and awe, empathy and compassion, reverence and beauty — and help manage trauma, anxiety, sleep, autism, addiction, fitness, attention/focus, stress, grief, PTSD, build personal resilience, and much more. Chronic stress and anxiety cause or intensify a range of physical and mental afflictions, including depression, ulcers, colitis, heart disease, and more. Being on, in, and near water can be among the most cost-effective ways of reducing stress and anxiety. We encourage healthcare professionals and advocates for the ocean, seas, lakes, and rivers to go deeper and incorporate the latest findings, research, and insights into their treatment plans, communications, reports, mission statements, strategies, grant proposals, media, exhibits, keynotes, and educational programs and to consider the following simple talking points: •Water is the essence of life: The ocean, healthy rivers, lakes, and wetlands are good for our minds and bodies. •Research shows that nature is therapeutic, promotes general health and well-being, and blue space in both urban and rural settings further enhances and broadens cognitive, emotional, psychological, social, physical, and spiritual benefits. •All people should have safe access to salubrious, wild, biodiverse waters for well-being, healing, and therapy. •Aquatic biodiversity has been directly correlated with the therapeutic potency of blue space. Immersive human interactions with healthy aquatic ecosystems can benefit both. •Wild waters can serve as medicine for caregivers, patient families, and all who are part of patients’ circles of support. •Realization of the full range and potential magnitude of ecological, economic, physical, intrinsic, and emotional values of wild places requires us to understand, appreciate, maintain, and improve the integrity and purity of one of our most vital of medicines — water.

How I Got That Name Marilyn Chin an essay on assimilation I am Marilyn Mei Ling Chin Oh, how I love the resoluteness of that first person singular followed by that stalwart indicative of “be," without the uncertain i-n-g of “becoming.” Of course, the name had been changed somewhere between Angel Island and the sea, when my father the paperson in the late 1950s obsessed with a bombshell blond transliterated “Mei Ling” to “Marilyn.” And nobody dared question his initial impulse—for we all know lust drove men to greatness, not goodness, not decency. And there I was, a wayward pink baby, named after some tragic white woman swollen with gin and Nembutal. My mother couldn’t pronounce the “r.” She dubbed me “Numba one female offshoot” for brevity: henceforth, she will live and die in sublime ignorance, flanked by loving children and the “kitchen deity.” While my father dithers, a tomcat in Hong Kong trash— a gambler, a petty thug, who bought a chain of chopsuey joints in Piss River, Oregon, with bootlegged Gucci cash. Nobody dared question his integrity given his nice, devout daughters and his bright, industrious sons as if filial piety were the standard by which all earthly men are measured. * Oh, how trustworthy our daughters, how thrifty our sons! How we’ve managed to fool the experts in education, statistic and demography— We’re not very creative but not adverse to rote-learning. Indeed, they can use us. But the “Model Minority” is a tease. We know you are watching now, so we refuse to give you any! Oh, bamboo shoots, bamboo shoots! The further west we go, we’ll hit east; the deeper down we dig, we’ll find China. History has turned its stomach on a black polluted beach— where life doesn’t hinge on that red, red wheelbarrow, but whether or not our new lover in the final episode of “Santa Barbara” will lean over a scented candle and call us a “bitch.” Oh God, where have we gone wrong? We have no inner resources! * Then, one redolent spring morning the Great Patriarch Chin peered down from his kiosk in heaven and saw that his descendants were ugly. One had a squarish head and a nose without a bridge Another’s profile—long and knobbed as a gourd. A third, the sad, brutish one may never, never marry. And I, his least favorite— “not quite boiled, not quite cooked," a plump pomfret simmering in my juices— too listless to fight for my people’s destiny. “To kill without resistance is not slaughter” says the proverb. So, I wait for imminent death. The fact that this death is also metaphorical is testament to my lethargy. * So here lies Marilyn Mei Ling Chin, married once, twice to so-and-so, a Lee and a Wong, granddaughter of Jack “the patriarch” and the brooding Suilin Fong, daughter of the virtuous Yuet Kuen Wong and G.G. Chin the infamous, sister of a dozen, cousin of a million, survived by everbody and forgotten by all. She was neither black nor white, neither cherished nor vanquished, just another squatter in her own bamboo grove minding her poetry— when one day heaven was unmerciful, and a chasm opened where she stood. Like the jowls of a mighty white whale, or the jaws of a metaphysical Godzilla, it swallowed her whole. She did not flinch nor writhe, nor fret about the afterlife, but stayed! Solid as wood, happily a little gnawed, tattered, mesmerized by all that was lavished upon her and all that was taken away!

Creating “Correct” Children in the Classroom One of the most popular discipline programs in American schools is called Assertive Discipline. It teaches teachers to inflict the old “obey or suffer” method of control on students. Here you disguise the threat of punishment by calling it a choice the child is making. As in, “You have a choice, you can either finish your homework or miss the outing this weekend.” Then when the child chooses to try to protect his dignity against this form of terrorism, by refusing to do his homework, you tell him he has chosen his logical, natural consequence of being excluded from the outing. Putting it this way helps the parent or teacher mitigate against the bad feelings and guilt that would otherwise arise to tell the adult that they are operating outside the principles of compassionate relating. This insidious method is even worse than outand-out punishing, where you can at least rebel against your punisher. The use of this mind game teaches the child the false, crazy-making belief that they wanted something bad or painful to happen to them. These programs also have the stated intention of getting the child to be angry with himself for making a poor choice. In this smoke and mirrors game, the children are “causing” everything to happen and the teachers are the puppets of the children’s choices. The only ones who are not taking responsibility for their actions are the adults. Another popular coercive strategy is to use “peer pressure” to create compliance. For instance, a teacher tells her class that if anyone misbehaves then they all won’t get their pizza party. What a great way to turn children against each other. All this is done to help (translation: compel) children to behave themselves. But of course they are not behaving themselves: they are being “behaved” by the adults. Well-meaning teachers and parents try to teach children to be motivated (translation: do boring or aversive stuff without questioning why), responsible (translation: thoughtless conformity to the house rules) people. When surveys are conducted in which fourth-graders are asked what being good means, over 90% answer “being quiet.” And when teachers are asked what happens in a successful classroom, the answer is, “the teacher is able to keep the students on task” (translation: in line, doing what they are told). Consulting firms measuring teacher competence consider this a major criterion of teacher effectiveness. In other words if the students are quietly doing what they were told the teacher is evaluated as good. However my understanding of ‘real learning’ with twenty to forty children is that it is quite naturally a bit noisy and messy. Otherwise children are just playing a nice game of school, based on indoctrination and little integrated retained education. Both punishments and rewards foster a preoccupation with a narrow egocentric self-interest that undermines good values. All little Johnny is thinking about is “How much will you give me if I do X? How can I avoid getting punished if I do Y? What do they want me to do and what happens to me if I don’t do it?” Instead we could teach him to ask, “What kind of person do I want to be and what kind of community do I want to help make?” And Mom is thinking “You didn’t do what I wanted, so now I’m going to make something unpleasant happen to you, for your own good to help you fit into our (dominance/submission based) society.” This contributes to a culture of coercion and prevents a community of compassion. And as we are learning on the global level with our war on terrorism, as you use your energy and resources to punish people you run out of energy and resources to protect people. And even if children look well-behaved, they are not behaving themselves They are being behaved by controlling parents and teachers.

The traditional reluctance in this country to confront the real nature of racism is once again illustrated by the manner in which the majority of American whites interpreted what the Kerner Commission had to say about white racism. It seems that they have taken the Kerner Report as a call merely to examine their individual attitudes. The examination of individual attitudes is, of course, an indispensable requirement if the influence of racism is to be neutralized, but it is neither the only nor the basic requirement. The Kerner Report took great pains to make a distinction between racist attitudes and racist behavior. In doing so, it was trying to point out that the fundamental problem lies in the racist behavior of American institutions toward Negroes, and that the behavior of these institutions is influenced more by overt racist actions of people than by their private attitudes. If so, then the basic requirement is for white Americans, while not ignoring the necessity for a revision of their private beliefs, to concentrate on actions that can lead to the ultimate democratization of American institutions. By focusing upon private attitudes alone, white Americans may come to rely on token individual gestures as a way of absolving themselves personally of racism, while ignoring the work that needs to be done within public institutions to eradicate social and economic problems and redistribute wealth and opportunity. I mean by this that there are many whites sitting around in drawing rooms and board rooms discussing their consciences and even donating a few dollars to honor the memory of Dr. King. But they are not prepared to fight politically for the kind of liberal Congress the country needs to eradicate some of the evils of racism, or for the massive programs needed for the social and economic reconstruction of the black and white poor, or for a revision of the tax structure whereby the real burden will be lifted from the shoulders of those who don't have it and placed on the shoulders of those who can afford it. Our time offers enough evidence to show that racism and intolerance are not unique American phenomena. The relationship between the upper and lower classes in India is in some ways more brutal than the operation of racism in America. And in Nigeria black tribes have recently been killing other black tribes in behalf of social and political privilege. But it is the nature of the society which determines whether such conflicts will last, whether racism and intolerance will remain as proper issues to be socially and politically organized. If the society is a just society, if it is one which places a premium on social justice and human rights, then racism and intolerance cannot survive —will, at least, be reduced to a minimum. While working with the NAACP some years ago to integrate the University of Texas, I was assailed with a battery of arguments as to why Negroes should not be let in. They would be raping white girls as soon as they came in; they were dirty and did not wash; they were dumb and could not learn; they were uncouth and ate with their fingers. These attitudes were not destroyed because the NAACP psychoanalyzed white students or held seminars to teach them about black people. They were destroyed because Thurgood Marshall got the Supreme Court to rule against and destroy the institution of segregated education. At that point, the private views of white students became irrelevant. So while there can be no argument that progress depends both on the revision of private attitudes and a change in institutions, the onus must be placed on institutional change. If the institutions of this society are altered to work for black people, to respond to their needs and legitimate aspirations, then it will ultimately be a matter of supreme indifference to them whether white people like them, or what white people whisper about them in the privacy of their drawing rooms.