Japanese Success Quotes

Zen is a present state of mind where one honors the task they are partaking of, even if the task is sitting still and doing nothing. Zen is engrained in the Japanese way of life. You can see it everywhere: when a sushi chef delicately slices a piece of raw fish, when a retired man watches an autumn leaf fall from a tree in the park, when a mother prepares and places a cup of tea before her child. When actions and thoughts are done with mindfulness, being fully present in the moment, the person performing the action or thought gives honor to the food, an idea, a task, a person, etc.

No experience is in itself a cause of our success or failure. We do not suffer from the shock of our experiences—the so-called trauma—but instead we make out of them whatever suits our purposes. We are not determined by our experiences, but the meaning we give them is self-determining.

An obstacle which would frighten discreet men is nothing to determined women. They dare what men avoid, and sometimes they achieve an unusual success.

Fall down seven times. Stand up eight. JAPANESE PROVERB

We only have one life to live. Since everybody has the potential to be successful, I hope we'll all take an action and actually live it.

Human ambitions are like Japanese carp; they grow proportional to the size of their environment. Our achievements grow according to the size of our dreams and the degree to which we are in touch with our mission.

I think part of your success lies in the shock of recognition- or as the Japanese might say, 'the unexpected recognition of the faithful "suchness" of very ordinary things'.

Success is 90 percent dependent on our mind-set.

Any criticism at all which depresses you to the extent that you feel you cannot ever write anything worth anything is from the Devil and to subject yourself to it is for you an occasion of sin. In you the talent is there and you are expected to use it. Whether the work itself is completely successful, or whether you ever get any worldly success out of it, is a matter of no concern to you. It is like the Japanese swordsmen who are indifferent to getting slain in the duel.

The simple recipe for success that Mendel had instilled in his children from the cradle on consisted in never complaining, never asking for anything, striving to be the best in everything you do, and never trusting anyone. Alma had to carry this heavy weight on her back for several decades, until love helped her shed some of it. Her stoic attitude contributed to the air of mystery surrounding her, long before she had any secrets to keep.

There is a Japanese proverb that describes my formula for success: “Fall seven times, stand up eight.” You

lies. The ultimate secret of success is this: If you tidy up in one shot, rather than little by little, you can dramatically change your mind-set.

A lesson in bringing about true changes of mind and heart comes from a Japanese functionary. By day, he crunched numbers that showed his country was approaching imminent energy crisis and helped to craft policy. By night, he weaved a novel in which a bureaucrat-hero helps see the country through to new energy sources. When the crisis came faster than he expected, he actually put the novel away because he did not want to make the burden of his countrymen worse. When the short-term crisis passed, he published his novel. It's phenomenal and well-timed success fueled the vision that inspired difficult change and maintained a sense of urgency.

American parents, teachers, and children were far more likely than their Japanese and Chinese counterparts to believe that mathematical ability is innate; if you have it, you don’t have to work hard, and if you don’t have it, there’s no point in trying. In contrast, most Asians regard math success, like achievement in any other domain, as a matter of persistence and plain hard work. Of course you will make mistakes as you go along; that’s how you learn and improve. It doesn’t mean you are stupid.

Dinner that night is a feast of flavor. To celebrate the successful exorcism, Kagura has cooked several more dishes than the shrine's usual, simple fare- fragrant onigiri, balls of rice soaked in green tea, with umeboshi- salty and pickled plums- as filling. There is eggplant simmered in clear soup, green beans in sesame sause, and burdock in sweet-and-sour dressing. The mood is festive.

there’s an accumulation of technical know-how, so short of some grievous error nothing’s ever totally ruined. But you can’t stockpile vision and creativity—they’re more perishable, like fresh fruit. Making it big is no guarantee of success. There have been lots of companies that made it big, only to disappear.

A firm may achieve differentiation, yet this differentiation will usually sustain only so much of a price differential. Thus if a differentiated firm gets too far behind in cost due to technological change or simply inattention, the low cost firm may be in a position to make major inroads. For example, Kawasaki and other Japanese motorcycle producers have been able to successfully attack differentiated producers such as Harley-Davidson and Triumph in large motorcycles by offering major cost savings to buyers.

The accelerating Japanese success was unforeseen on both sides. A captured British Engineer officer told Colonel Tsuji he had expected the defenses in northern Malaya to hold out for at least three months. “As the Japanese Army had not beaten the weak Chinese Army after four years’ fighting in China we did not consider it a very formidable enemy.

The school year in the United States is, on average, 180 days long. The South Korean school year is 220 days long. The Japanese school year is 243 days long.

The simple recipe for success that Mendel had instilled in his children from the cradle on consisted in never complaining, never asking for anything, striving to be the best in everything you do, and never trusting anyone.

To help cement the friendship between Japan and Disney, Emperor Hirohito personally presented to Roy O. Disney, for the dedication of the Magic Kingdom, a stone Japanese lantern known as a Toro to light the way to success and happiness.

The first Japanese strike in the Pacific War was not against America at Pearl Harbor. It was against British Malaya. About 90mn before Pearl Harbor, some 5k Japanese troops successfully attacked a British force in Kota Bharu, in the Kelantan Sultanate.

In contrast to advice, our UN-VICE is not a suggestion of behavior or a mandate. Instead, our UN-VICE is a way to decipher changing circumstances imaginatively. All advice should be carefully considered, combined with an emphasis on developing and trusting our own capabilities. In our increasingly UN-VICE world, the value of recommendations is rapidly decreasing. Systemic disruption has devalued ad-vice; instead, we offer our best UN-VICE. Inspired by Richard Feynman, we must explore unanswered questions, rather than adhering to unquestionable answers. Zen Master Suzuki Roshi said “In the beginner’s mind there are many possibilities, but in the expert’s there are few.” Our UN-VICE draws from the three stages of the Japanese martial arts concept shuhari. In the first stage, shu, the student masters the established fundamentals. In the second stage, ha, the learner practices and experiments with novel approaches, guided by their own unique perspectives. In the third stage, ri, they break loose from confining rulebooks to adapt freely to any situation. Shuhari is a journey, a continuous process of learning, experimenting, and letting go.

successfully. ‘Japanese researchers have successfully developed a semiconductor chip made of gallium arsenide’ (Associated Press). It was thoughtful of the writer to tell us that the researchers had not unsuccessfully developed a gallium arsenide chip, but also unnecessary. Delete successfully.

Women were also less demanding than men when it came to my clowning. When I played the jester men did not go on laughing indefinitely. I knew that if I got carried away by my success in entertaining a man and overdid the role, my comedy would fall flat, and I was always careful to quit at a suitable place. Women, on the other hand, have no sense of moderation. No matter how long I went on with my antics they would ask for more, and I would become exhausted responding to their insatiable demands for encores. They really laugh an amazing amount of the time. I suppose one can say that women stuff themselves with far more pleasures than men.

There’s a cure for aging that no one talks about. It’s called learning. In my mind, as long as you learn something new each day, stretch your personal frontiers and improve the way you think, you cannot grow old. Aging only happens to people who lose their lust for getting better and disconnect from their natural base of curiosity. “Every three or four years I pick a new subject. It may be Japanese art; it may be economics. Three years of study are by no means enough to master a subject but they are enough to understand it. So for more than 60 years I have kept studying one subject at a time,” said Peter Drucker, the father of modern management who lived

In 1960, he visited Tokyo, where reporters greeted him at the airport with a barrage of questions. “I do not regret,” he said softly, “that I had something to do with the technical success of the atomic bomb. It isn’t that I don’t feel bad; it is that I don’t feel worse tonight than I did last night.” The translation of that ambiguously loaded sentiment into Japanese could not have been easy.

One might say that Japanese faith developed as negative space around the forbidden faith of Christianity. So while the Tokugawa era successfully purged Christians from Japan, an unanticipated outcome was that in banning Christianity they created an imprint of it, a negative space within culture. In a culture that honors the hidden, the weak and the unspoken, Christianity became a hidden reality of Japanese culture.

Judged in terms of its own aspirations, the Communist regime was a monumental failure; it succeeded in one thing only - staying in power. But since for Bolsheviks power was not an end in itself but means to en end, its mere retention does not qualify the experiment as a success. The Bolsheviks made no secret of their aims: toppling everywhere regimes based on private property and replacing them with a worldwide union of socialist societies. They succeeded nowhere outside the boundaries of what had been the Russian Empire in spreading their regime until the end of World War II, when the Red Army stepped into the vacuum created in Eastern Europe by the surrender of Germany, the Chinese Communists seized control of their country from the Japanese, and Communist dictatorships, aided by Moscow, established themselves in a number of recently emancipated colonial areas.

Management guru Stephen Covey tells this old Japanese tale about a samurai warrior and his three sons: The samurai wanted to teach his sons about the power of teamwork. So he gave each of them an arrow and asked them to break it. No problem. Each son did it easily. Then the samurai gave them a bundle of three arrows bound together and asked them to repeat the process. But none of them could. “That’s your lesson,” the samurai said. “If you three stick together, you will never be defeated.

If he hadn’t become a Buddhist monk, Sawaki Roshi would have been successful in a worldly sense in business, politics, or the military. Instead, he devoted his life to wholeheartedly practicing Dogen Zenji’s just sitting, or shikantaza, which according to him was good for nothing. For him, social climbing in pursuit of fame and profit was meaningless. The Japanese expression for “waste” is bonifuru, which means “sacrifice,” “lose all,” or “ruin.” So when we say he wasted his life, we use the expression in a paradoxical way—like saying that zazen is good for nothing.

Perhaps the best example for the continuing power and importance of traditional religions in the modern world comes from Japan. In 1853 an American fleet forced Japan to open itself to the modern world. In response, the Japanese state embarked on a rapid and extremely successful process of modernisation. Within a few decades, it became a powerful bureaucratic state relying on science, capitalism and the latest military technology to defeat China and Russia, occupy Taiwan and Korea, and ultimately sink the American fleet at Pearl Harbor and destroy the European empires in the Far East. Yet Japan did not copy blindly the Western blueprint. It was fiercely determined to protect its unique identity, and to ensure that modern Japanese will be loyal to Japan rather than to science, to modernity, or to some nebulous global community. To that end, Japan upheld the native religion of Shinto as the cornerstone of Japanese identity. In truth, the Japanese state reinvented Shinto. Traditional Shinto was a hodge-podge of animist beliefs in various deities, spirits and ghosts, and every village and temple had its own favourite spirits and local customs. In the late nineteenth century and early twentieth century, the Japanese state created an official version of Shinto, while discouraging many local traditions. This ‘State Shinto’ was fused with very modern ideas of nationality and race, which the Japanese elite picked from the European imperialists. Any element in Buddhism, Confucianism and the samurai feudal ethos that could be helpful in cementing loyalty to the state was added to the mix. To top it all, State Shinto enshrined as its supreme principle the worship of the Japanese emperor, who was considered a direct descendant of the sun goddess Amaterasu, and himself no less than a living god.

Giant hogweed is considered extremely dangerous because its sap, in combination with ultraviolet light, can burn human skin. Every year, millions are spent digging up plants and destroying them, without any great success. However, hogweed can spread only because the original forested meadows along the banks of rivers and streams no longer exist. If these forests were to return, it would be so dark under the forest canopy that hogweed would disappear. The same goes for Himalayan balsam and Japanese knotweed, which also grow on the riverbanks in the absence of the forests. Trees could solve the problem if people trying to improve things would only allow them to take over.

There are a dozen factors that make Japanese food so special- ingredient obsession, technical precision, thousands of years of meticulous refinement- but chief among them is one simple concept: specialization. In the Western world, where miso-braised short ribs share menu space with white truffle ceviche, restaurants cast massive nets to try to catch as many fish as possible, but in Japan, the secret to success is choosing one thing and doing it fucking well. Forever. There are people who dedicate their entire lives to grilling beef intestines, slicing blowfish, kneading buckwheat into tangles of chewy noodles- microdisciplines with infinite room for improvement. The concept of shokunin, an artisan deeply and singularly dedicated to his or her craft, is at the core of Japanese culture.

Today Hindu revivalists, pious Muslims, Japanese nationalists and Chinese communists may declare their adherence to very different values and goals, but they have all come to believe that economic growth is the key to realising their disparate goals. Thus in 2014 the devout Hindu Narendra Modi was elected prime minister of India thanks largely to his success in boosting economic growth in his home state of Gujarat, and to the widely held view that only he could reinvigorate the sluggish national economy. Analogous views have kept the Islamist Recep Tayyip Erdoğan in power in Turkey since 2003. The name of his party – the Justice and Development Party – highlights its commitment to economic development, and the Erdoğan government has indeed managed to maintain impressive growth rates for more than a decade.

By 1957, a mere eleven years after its devastation, Japan not only had the most modern steel mills in the world but was the foremost steel producer in the world. But that was just the beginning: In the decade following 1957, Japanese steel production grew by 170 percent—while the American steel industry grew only 20 percent. The American steel industry, believing itself invulnerable, was headed by a complacent and insular management which was slow to bring in modern technology and which, even as the challenger grew more proficient, locked the industry into ever costlier labor agreements. By 1964, 28 percent of Japan’s steel exports was going to America. In Japan, a thrust in shipbuilding followed closely upon the success in steel; by 1956 Japan had replaced Britain as the world’s leading shipbuilding nation.

Retrospectively, American statesmen realized the rashness of their oil embargo. As the later secretary of state Dean Acheson put it, America’s misreading of Japanese intentions was not of “what the Japanese government proposed to do in Asia, not of the hostility our embargo would excite, but of the incredibly high risks General Tojo would assume to accomplish his ends. No one in Washington realized that he and his regime regarded the conquest of Asia not as the accomplishment of an ambition but as the survival of a regime. It was a life-and-death matter to them.”146 Japan’s attack on Pearl Harbor was a partial success in the short term, and Japan went on to enjoy great tactical victories against America and Britain, but the conflict eventually led to its almost total destruction by 1945. Its wars in East Asia cost tens of millions of lives.

Today Hindu revivalists, pious Muslims, Japanese nationalists and Chinese communists may declare their adherence to very different values and goals, but they have all come to believe that economic growth is the key to realising their disparate goals. Thus in 2014 the devout Hindu Narendra Modi was elected prime minister of India thanks largely to his success in boosting economic growth in his home state of Gujarat, and to the widely held view that only he could reinvigorate the sluggish national economy. Analogous views have kept the Islamist Recep Tayyip Erdoğan in power in Turkey since 2003. The name of his party – the Justice and Development Party – highlights its commitment to economic development, and the Erdoğan government has indeed managed to maintain impressive growth rates for more than a decade. Japan’s prime minister, the nationalist Shinzō Abe, came to office in 2012 pledging to jolt the Japanese economy out of two decades of stagnation. His aggressive and somewhat unusual measures to achieve this have been nicknamed Abenomics. Meanwhile in neighbouring China the Communist Party still pays lip service to traditional Marxist–Leninist ideals, but in practice is guided by Deng Xiaoping’s famous maxims that ‘development is the only hard truth’ and that ‘it doesn’t matter if a cat is black or white, so long as it catches mice’. Which means, in plain language: do whatever it takes to promote economic growth, even if Marx and Lenin wouldn’t have been happy with it. In Singapore, as befits that no-nonsense city-state, they pursue this line of thinking even further, and peg ministerial salaries to the national GDP. When the Singaporean economy grows, government ministers get a raise, as if that is what their jobs are all about.2

Perhaps the best example for the continuing power and importance of traditional religions in the modern world comes from Japan. In 1853 an American fleet forced Japan to open itself to the modern world. In response, the Japanese state embarked on a rapid and extremely successful process of modernisation. Within a few decades, it became a powerful bureaucratic state relying on science, capitalism and the latest military technology to defeat China and Russia, occupy Taiwan and Korea, and ultimately sink the American fleet at Pearl Harbor and destroy the European empires in the Far East. Yet Japan did not copy blindly the Western blueprint. It was fiercely determined to protect its unique identity, and to ensure that modern Japanese will be loyal to “Japan rather than to science, to modernity, or to some nebulous global community. To that end, Japan upheld the native religion of Shinto as the cornerstone of Japanese identity. In truth, the Japanese state reinvented Shinto. Traditional Shinto was a hodge-podge of animist beliefs in various deities, spirits and ghosts, and every village and temple had its own favourite spirits and local customs. In the late nineteenth century and early twentieth century, the Japanese state created an official version of Shinto, while discouraging many local traditions. This ‘State Shinto’ was fused with very modern ideas of nationality and race, which the Japanese elite picked from the European imperialists. Any element in Buddhism, Confucianism and the samurai feudal ethos that could be helpful in cementing loyalty to the state was added to the mix. To top it all, State Shinto enshrined as its supreme principle the worship of the Japanese emperor, who was considered a direct descendant of the sun goddess Amaterasu, and himself no less than a living god.

In North America, there is no nostalgia for the postwar period, quite simply because the Trente Glorieuses never existed there: per capita output grew at roughly the same rate of 1.5–2 percent per year throughout the period 1820–2012. To be sure, growth slowed a bit between 1930 and 1950 to just over 1.5 percent, then increased again to just over 2 percent between 1950 and 1970, and then slowed to less than 1.5 percent between 1990 and 2012. In Western Europe, which suffered much more from the two world wars, the variations are considerably greater: per capita output stagnated between 1913 and 1950 (with a growth rate of just over 0.5 percent) and then leapt ahead to more than 4 percent from 1950 to 1970, before falling sharply to just slightly above US levels (a little more than 2 percent) in the period 1970–1990 and to barely 1.5 percent between 1990 and 2012. Western Europe experienced a golden age of growth between 1950 and 1970, only to see its growth rate diminish to one-half or even one-third of its peak level during the decades that followed. [...] If we looked only at continental Europe, we would find an average per capita output growth rate of 5 percent between 1950 and 1970—a level well beyond that achieved in other advanced countries over the past two centuries. These very different collective experiences of growth in the twentieth century largely explain why public opinion in different countries varies so widely in regard to commercial and financial globalization and indeed to capitalism in general. In continental Europe and especially France, people quite naturally continue to look on the first three postwar decades—a period of strong state intervention in the economy—as a period blessed with rapid growth, and many regard the liberalization of the economy that began around 1980 as the cause of a slowdown. In Great Britain and the United States, postwar history is interpreted quite differently. Between 1950 and 1980, the gap between the English-speaking countries and the countries that had lost the war closed rapidly. By the late 1970s, US magazine covers often denounced the decline of the United States and the success of German and Japanese industry. In Britain, GDP per capita fell below the level of Germany, France, Japan, and even Italy. It may even be the case that this sense of being rivaled (or even overtaken in the case of Britain) played an important part in the “conservative revolution.” Margaret Thatcher in Britain and Ronald Reagan in the United States promised to “roll back the welfare state” that had allegedly sapped the animal spirits of Anglo-Saxon entrepreneurs and thus to return to pure nineteenth-century capitalism, which would allow the United States and Britain to regain the upper hand. Even today, many people in both countries believe that the conservative revolution was remarkably successful, because their growth rates once again matched continental European and Japanese levels. In fact, neither the economic liberalization that began around 1980 nor the state interventionism that began in 1945 deserves such praise or blame. France, Germany, and Japan would very likely have caught up with Britain and the United States following their collapse of 1914–1945 regardless of what policies they had adopted (I say this with only slight exaggeration). The most one can say is that state intervention did no harm. Similarly, once these countries had attained the global technological frontier, it is hardly surprising that they ceased to grow more rapidly than Britain and the United States or that growth rates in all of these wealthy countries more or less equalized [...] Broadly speaking, the US and British policies of economic liberalization appear to have had little effect on this simple reality, since they neither increased growth nor decreased it.

These developments led to the eventual fall of the Qing Dynasty, the resignation of the Japanese government, and the continued control of India by the British. Especially in Japan and China, it also led to the realization that they needed to modernize, which prompted the Meiji Restoration (in Japan) and the Self-Strengthening Movement (in China). This move was very successful in Japan and not successful in China, which continued to suffer in what the Chinese call the Century of Humiliation. Second Industrial Revolution (1850s–early 1900s) Beginning in the mid-1800s, a second big wave of innovation took place, centered at first around steam-powered locomotion (e.g., railroads) and then electricity, telephones, interchangeable manufacturing parts, and other innovations at the turn of the 20th century. Whereas the First Industrial Revolution was centered on the UK, the Second Industrial Revolution primarily benefited the United States. As is typical, this period produced both great wealth and great wealth gaps and excesses in the capital markets, leading to an era known as the Gilded Age in the US. Invention of Communism (1848) The invention and development of communism in the mid-1800s came as a reaction against both capitalism and the wealth gaps it created and the benefits of the Industrial Revolutions going more to the owners of the new technologies than to the workers.

… this Japanese classic,Ikuru, which, you know, I had loved for most of my life, you know, I think I first saw it when I was a boy, on British TV and it had a huge impact on me, partly because of my Japanese background but I think quite regardless of that… and I thought – I mean, bit of an exaggeration – I think I always kind of lived my life informed by the message in that film as I was growing up. Ikuru is an untypical film of [Kurosawa’s] in many ways. It’s a quiet, personal film, set in what was then the present day. No gangsters or anything like this you know. It’s the story about this civil servant, aging civil servant… whose life has been kind of… semi-lived – if at all. But when he learns that he is terminally ill, he suddenly… it becomes very urgent for him this question, ‘How do I make my life worthwhile?’ Now what really appealed to me about this film... was I thought it said something new and different… You can actually, you can make your life meaningful and triumphant… without having to do anything that’s going to earn you headlines in the newspaper or earn you great applause, you know? You have to locate that sense of… you have to find a very lonely sense of success and failure. And you have to locate that sense of success… you have to be strong enough to locate that sense of success somewhere very private and secret within yourself. But nevertheless it can be absolutely redeeming and fulfilling, if you can find it, you know. And I think it’s a very important message.

… this Japanese classic, Ikuru, which, you know, I had loved for most of my life, you know, I think I first saw it when I was a boy, on British TV and it had a huge impact on me, partly because of my Japanese background but I think quite regardless of that… and I thought – I mean, bit of an exaggeration – I think I always kind of lived my life informed by the message in that film as I was growing up. Ikuru is an untypical film of [Kurosawa’s] in many ways. It’s a quiet, personal film, set in what was then the present day. No gangsters or anything like this you know. It’s the story about this civil servant, aging civil servant… whose life has been kind of… semi-lived – if at all. But when he learns that he is terminally ill, he suddenly… it becomes very urgent for him this question, ‘How do I make my life worthwhile?’ Now what really appealed to me about this film... was I thought it said something new and different… You can actually, you can make your life meaningful and triumphant… without having to do anything that’s going to earn you headlines in the newspaper or earn you great applause, you know? You have to locate that sense of… you have to find a very lonely sense of success and failure. And you have to locate that sense of success… you have to be strong enough to locate that sense of success somewhere very private and secret within yourself. But nevertheless it can be absolutely redeeming and fulfilling, if you can find it, you know. And I think it’s a very important message.

As Allied forces moved into Hitler’s Fortress Europe, Roosevelt and his circle were confronted with new evidence of the Holocaust. In early 1942, he had been given information that Adolf Hitler was quietly fulfilling his threat to “annihilate the Jewish race.” Rabbi Stephen Wise asked the President that December 1942 to inform the world about “the most overwhelming disaster of Jewish history” and “try to stop it.” Although he was willing to warn the world about the impending catastrophe and insisted that there be war crimes commissions when the conflict was over, Roosevelt told Wise that punishment for such crimes would probably have to await the end of the fighting, so his own solution was to “win the war.” The problem with this approach was that by the time of an Allied victory, much of world Jewry might have been annihilated. By June 1944, the Germans had removed more than half of Hungary’s 750,000 Jews, and some Jewish leaders were asking the Allies to bomb railways from Hungary to the Auschwitz death camp in Poland. In response, Churchill told his Foreign Secretary, Anthony Eden, that the murder of the Jews was “probably the greatest and most horrible crime ever committed in the whole history of the world,” and ordered him to get “everything” he could out of the British Air Force. But the Prime Minister was told that American bombers were better positioned to do the job. At the Pentagon, Stimson consulted John McCloy, who later insisted, for decades, that he had “never talked” with Roosevelt about the option of bombing the railroad lines or death camps. But in 1986, McCloy changed his story during a taped conversation with Henry Morgenthau’s son, Henry III, who was researching a family history. The ninety-one-year-old McCloy insisted that he had indeed raised the idea with the President, and that Roosevelt became “irate” and “made it very clear” that bombing Auschwitz “wouldn’t have done any good.” By McCloy’s new account, Roosevelt “took it out of my hands” and warned that “if it’s successful, it’ll be more provocative” and “we’ll be accused of participating in this horrible business,” as well as “bombing innocent people.” McCloy went on, “I didn’t want to bomb Auschwitz,” adding that “it seemed to be a bunch of fanatic Jews who seemed to think that if you didn’t bomb, it was an indication of lack of venom against Hitler.” If McCloy’s memory was reliable, then, just as with the Japanese internment, Roosevelt had used the discreet younger man to discuss a decision for which he knew he might be criticized by history, and which might conceivably have become an issue in the 1944 campaign. This approach to the possible bombing of the camps would allow the President to explain, if it became necessary, that the issue had been resolved at a lower level by the military. In retrospect, the President should have considered the bombing proposal more seriously. Approving it might have required him to slightly revise his insistence that the Allies’ sole aim should be winning the war, as he did on at least a few other occasions. But such a decision might have saved lives and shown future generations that, like Churchill, he understood the importance of the Holocaust as a crime unparalleled in world history.*

went to her workshop three times a week to paint with Kirsten. She rarely frequented the Lark House dining room, preferring to eat out at local restaurants where the owners knew her, or in her apartment, when her daughter-in-law sent the chauffeur around with one of her favorite dishes. Irina kept only basic necessities in her kitchen: fresh fruit, oatmeal, whole-grain bread, honey. Alma and Seth often invited Irina to their ritual Sunday lunch at Sea Cliff, where the family paid the matriarch homage. To Seth, who had previously used any pretext not to arrive before dessert—for even he was unable to consider not putting in an appearance at all—Irina’s presence made the occasion infinitely more appealing. He was still stubbornly pursuing her, but since he was meeting with little success he also went out with previous girlfriends willing to put up with his fickleness. He was bored with them and did not succeed in making Irina jealous. As his grandmother often said and the family often repeated, why waste ammunition on vultures? It was yet another enigmatic saying often used by the Belascos. To Alma, these family reunions began with a pleasant sense of anticipation at seeing her loved ones, particularly her granddaughter, Pauline (she saw Seth frequently enough), but often ended up being a bore, since every topic of conversation became a pretext for getting angry, not from any lack of affection, but out of the bad habit of arguing over trivialities. Seth always looked for ways to challenge or scandalize his parents; Pauline brought to the table yet another cause she had embraced, which she explained in great detail, from genital mutilation to animal slaughterhouses; Doris took great pains to offer her most exquisite culinary experiments, which were veritable banquets, yet regularly ended up weeping in her room because nobody appreciated them; good old Larry meanwhile performed a constant balancing act to avoid quarrels. The grandmother took advantage of Irina to dissipate tension, because the Belascos always behaved in a civilized fashion in front of strangers, even if it was only a humble employee from

In 1931, Japan went broke—i.e., it was forced to draw down its gold reserves, abandon the gold standard, and float its currency, which depreciated it so greatly that Japan ran out of buying power. These terrible conditions and large wealth gaps led to fighting between the left and the right. By 1932, there was a massive upsurge in right-wing nationalism and militarism, in the hope that order and economic stability could be forcibly restored. Japan set out to get the natural resources (e.g., oil, iron, coal, and rubber) and human resources (i.e., slave labor) it needed by seizing them from other countries, invading Manchuria in 1931 and spreading out through China and Asia. As with Germany, it could be argued that Japan’s path of military aggression to get needed resources was more cost-effective than relying on classic trading and economic practices. In 1934, there was severe famine in parts of Japan, causing even more political turbulence and reinforcing the right-wing, militaristic, nationalistic, and expansionistic movement. In the years that followed, Japan’s top-down fascist command economy grew stronger, building a military-industrial complex to protect its existing bases in East Asia and northern China and support its excursions into other countries. As was also the case in Germany, while most Japanese companies remained privately held, their production was controlled by the government. What is fascism? Consider the following three big choices that a country has to make when selecting its approach to governance: 1) bottom-up (democratic) or top-down (autocratic) decision making, 2) capitalist or communist (with socialist in the middle) ownership of production, and 3) individualistic (which treats the well-being of the individual with paramount importance) or collectivist (which treats the well-being of the whole with paramount importance). Pick the one from each category that you believe is optimal for your nation’s values and ambitions and you have your preferred approach. Fascism is autocratic, capitalist, and collectivist. Fascists believe that top-down autocratic leadership, in which the government directs the production of privately held companies such that individual gratification is subordinated to national success, is the best way to make the country and its people wealthier and more powerful.

the military-industrial-scientific complex, because today’s wars are scientific productions. The world’s military forces initiate, fund and steer a large part of humanity’s scientific research and technological development. When World War One bogged down into interminable trench warfare, both sides called in the scientists to break the deadlock and save the nation. The men in white answered the call, and out of the laboratories rolled a constant stream of new wonder-weapons: combat aircraft, poison gas, tanks, submarines and ever more efficient machine guns, artillery pieces, rifles and bombs. 33. German V-2 rocket ready to launch. It didn’t defeat the Allies, but it kept the Germans hoping for a technological miracle until the very last days of the war. {© Ria Novosti/Science Photo Library.} Science played an even larger role in World War Two. By late 1944 Germany was losing the war and defeat was imminent. A year earlier, the Germans’ allies, the Italians, had toppled Mussolini and surrendered to the Allies. But Germany kept fighting on, even though the British, American and Soviet armies were closing in. One reason German soldiers and civilians thought not all was lost was that they believed German scientists were about to turn the tide with so-called miracle weapons such as the V-2 rocket and jet-powered aircraft. While the Germans were working on rockets and jets, the American Manhattan Project successfully developed atomic bombs. By the time the bomb was ready, in early August 1945, Germany had already surrendered, but Japan was fighting on. American forces were poised to invade its home islands. The Japanese vowed to resist the invasion and fight to the death, and there was every reason to believe that it was no idle threat. American generals told President Harry S. Truman that an invasion of Japan would cost the lives of a million American soldiers and would extend the war well into 1946. Truman decided to use the new bomb. Two weeks and two atom bombs later, Japan surrendered unconditionally and the war was over. But science is not just about offensive weapons. It plays a major role in our defences as well. Today many Americans believe that the solution to terrorism is technological rather than political. Just give millions more to the nanotechnology industry, they believe, and the United States could send bionic spy-flies into every Afghan cave, Yemenite redoubt and North African encampment. Once that’s done, Osama Bin Laden’s heirs will not be able to make a cup of coffee without a CIA spy-fly passing this vital information back to headquarters in Langley.

Although he always talked about technology and Oracle with passion and intensity, he didn’t have the methodical relentlessness that made Bill Gates so formidable and feared. By his own admission, Ellison was not an obsessive grinder like Gates: “I am a sprinter. I rest, I sprint, I rest, I sprint again.” Ellison had a reputation for being easily bored by the process of running a business and often took time off, leaving the shop to senior colleagues. One of the reasons often trotted out for Oracle’s success in the 1990s was Ellison’s decision to hire Ray Lane, a senior executive credited with bringing order and discipline to the business, allowing Ellison just to do the vision thing and bunk off to sail his boats whenever he felt like it. But Lane had left Oracle nearly eighteen months before after falling out with Ellison. Since then, Ellison had taken full control of the company—how likely was it that he would he stay the course? One reason to be skeptical was that Ellison just seemed to have too many things going on in his life besides Oracle. During the afternoon, we took a break from discussing the future of computing to take a tour of what would be his new home—nearly a decade in the making, and at that time, still nearly three years from completion. In the hills of Woodside, California, framing a five-acre artificial lake, six wooden Japanese houses, perfect replicas of the fifteenth- and sixteenth-century originals in Kyoto, were under construction. The site also contained two full-size ornamental bridges, hundreds of boulders trucked in from the high Sierras and arranged according to Zen principles and an equal number of cherry trees jostling for attention next to towering redwoods. Ellison remarked: “If I’m remembered for anything, it’s more likely to be for this than Oracle.”3 In the evening, I noticed in Ellison’s dining room a scale model of what would become his second home: a graceful-looking 450-foot motor-yacht capable of circumnavigating the globe. Already the owner of two mega-yachts, bought secondhand and extensively modified (the 192-foot Ronin based in Sausalito and the 244-foot Katana, which was kept at Antibes in the South of France), Ellison wanted to create the perfect yacht. The key to achieving this had been his successful courtship of a seventy-two-year-old Englishman, Jon Bannenberg, recognized as the greatest designer of very big, privately-owned yachts. With a budget of $200 million—about the same as that for the Japanese imperial village in Woodside—it would be Bannenberg’s masterpiece. Bannenberg had committed himself to “handing over the keys” to Ellison in time for his summer holiday in 2003.

So Japan is allied with Germany and they’re like “Sweet the rest of the world already hates us let’s take their land!” So they start invading China and Malaysia and the Philippines and just whatever else but then they’re like “Hmm what if America tries to stop us? Ooh! Let’s surprise attack Hawaii!” So that’s exactly what they do. The attack is very successful but only in a strictly technical sense. To put it in perspective, let’s try a metaphor. Let’s say you’re having a barbecue but you don’t want to get stung by any bees so you find your local beehive and just go crazy on it with a baseball bat. Make sense? THEN YOU MUST BE JAPAN IN THE ’40s. WHO ELSE WOULD EVER DO THIS? So the U.S. swarms on Japan, obviously but that’s where our bee metaphor breaks down because while bees can sting you they cannot put you in concentration camps (or at least, I haven’t met any bees that can do that). Yeah, after that surprise attack on Pearl Harbor everybody on the West Coast is like “OMG WE’RE AT WAR WITH JAPAN AND THERE ARE JAPANESE DUDES LIVING ALLLL AROUND US.” I mean, they already banned Japanese immigration like a decade before but there are still Japanese dudes all over the coast and what’s more those Japanese dudes are living right next door to all the important aircraft factories and landing strips and shipyards and farmland and forests and bridges almost as if those types of things are EVERYWHERE and thus impossible not to live next door to. Whatever, it’s pretty suspicious. Now, at this point, nothing has been sabotaged and some people think that means they’re safe. But not military geniuses like Earl Warren who points out that the only reason there’s been no sabotage is that the Japanese are waiting for their moment and the fact that there has been no sabotage yet is ALL THE PROOF WE NEED to determine that sabotage is being planned. Frank Roosevelt hears this and he’s like “That’s some pretty shaky logic but I really don’t like Japanese people. Okay, go ahead.” So he passes an executive order that just says “Any enemy ex-patriots can be kicked out of any war zone I designate. P.S.: California, Oregon, and Washington are war zones have fun with that.” So they kick all the Japanese off the coast forcing them to sell everything they own but people are still not satisfied. They’re like “Those guys look funny! We can’t have funny-looking dudes roaming around this is wartime! We gotta lock ’em up.” And FDR is like “Okay, sure.” So they herd all the Japanese into big camps where they are concentrated in large numbers like a hundred and ten thousand people total and then the military is like “Okay, guys we will let you go if you fill out this loyalty questionnaire that says you love the United States and are totally down to be in our army” and some dudes are like “Sweet, free release!” but some dudes are like “Seriously? You just put me in jail for being Asian. This country is just one giant asshole and it’s squatting directly over my head.” And the military is like “Ooh, sorry to hear that buddy looks like you’re gonna stay here for the whole war. Meanwhile your friends get to go fight and die FOR FREEDOM.

In opting for large scale, Korean state planners got much of what they bargained for. Korean companies today compete globally with the Americans and Japanese in highly capital-intensive sectors like semiconductors, aerospace, consumer electronics, and automobiles, where they are far ahead of most Taiwanese or Hong Kong companies. Unlike Southeast Asia, the Koreans have moved into these sectors not primarily through joint ventures where the foreign partner has provided a turnkey assembly plant but through their own indigenous organizations. So successful have the Koreans been that many Japanese companies feel relentlessly dogged by Korean competitors in areas like semiconductors and steel. The chief advantage that large-scale chaebol organizations would appear to provide is the ability of the group to enter new industries and to ramp up to efficient production quickly through the exploitation of economies of scope.70 Does this mean, then, that cultural factors like social capital and spontaneous sociability are not, in the end, all that important, since a state can intervene to fill the gap left by culture? The answer is no, for several reasons. In the first place, not every state is culturally competent to run as effective an industrial policy as Korea is. The massive subsidies and benefits handed out to Korean corporations over the years could instead have led to enormous abuse, corruption, and misallocation of investment funds. Had President Park and his economic bureaucrats been subject to political pressures to do what was expedient rather than what they believed was economically beneficial, if they had not been as export oriented, or if they had simply been more consumption oriented and corrupt, Korea today would probably look much more like the Philippines. The Korean economic and political scene was in fact closer to that of the Philippines under Syngman Rhee in the 1950s. Park Chung Hee, for all his faults, led a disciplined and spartan personal lifestyle and had a clear vision of where he wanted the country to go economically. He played favorites and tolerated a considerable degree of corruption, but all within reasonable bounds by the standards of other developing countries. He did not waste money personally and kept the business elite from putting their resources into Swiss villas and long vacations on the Riviera.71 Park was a dictator who established a nasty authoritarian political system, but as an economic leader he did much better. The same power over the economy in different hands could have led to disaster. There are other economic drawbacks to state promotion of large-scale industry. The most common critique made by market-oriented economists is that because the investment was government rather than market driven, South Korea has acquired a series of white elephant industries such as shipbuilding, petrochemicals, and heavy manufacturing. In an age that rewards downsizing and nimbleness, the Koreans have created a series of centralized and inflexible corporations that will gradually lose their low-wage competitive edge. Some cite Taiwan’s somewhat higher overall rate of economic growth in the postwar period as evidence of the superior efficiency of a smaller, more competitive industrial structure.

For those who fought the Soviets, however, the Afghan War was something else. It was “the first successful resistance to a foreign power,” one Western scholar observed,2 “which was not based on either nationalist or socialist principles” but instead on Islamic principles, which was waged as a jihad, and which gave a tremendous boost to Islamic self-confidence and power. Its impact on the Islamic world was, in effect, comparable to the impact which the Japanese defeat of the Russians in 1905 had on the Oriental world. What the West sees as a victory for the Free World, Muslims see as a victory for Islam.

During the Second World War, just when Chinese were finally being granted the right to apply for naturalization, Japanese were subjected to one of the most spectacular violations of civil rights in living memory. Soon after Japan attacked Pearl Harbor in 1941, Japanese Americans living in the continental United States were rounded up and sent to internment camps. Here they were kept behind barbed wire and guarded by soldiers. The property they left behind was either stolen or sold at a sharp loss. At the time of the evacuation, the Federal Reserve Bank estimated Japanese property losses at $400 million382—a figure that, today, would be many billions. This wholesale internment was far worse than anything done to blacks then or since. Many of the men, women, and children who were rounded up are still living today. If any group in America had wanted to give up, blame white society, and try to live off its victim status, the Japanese could have. Instead, when the war was over, they went back to what was left of their lives and started over. Twenty-five years after the war, they had long since caught up with white society and, as a group, had incomes 32 percent above the national average.383 Asian Americans have not tried to blame others for their troubles or shirk responsibility for their own success or failure. They have looked to their own resources to succeed. White America has clearly oppressed them in the past, just as it has blacks. Some people have argued that Asian immigrants have the advantage of starting out fresh when they get to America, whereas blacks must constantly drag the baggage of slavery and oppression behind them. This obviously does not apply to the descendants of Asians who came to America a century ago practically in bondage and who, in many cases, were treated as badly as blacks. If racism is such an obstacle to success in America, why have Asians overcome it while blacks have not?

The reason Black immigrants generally have higher educational levels and economic pictures than African Americans is not that their transnational ethnicities are superior. The reason resides in the circumstances of human migration. Not all individuals migrate, but those who do, in what’s called “immigrant self-selection,” are typically individuals with an exceptional internal drive for material success and/or they possess exceptional external resources. Generally speaking, individual Black and Latinx and Asian and Middle Eastern and European immigrants are uniquely resilient and resourceful—not because they are Nigerian or Cuban or Japanese or Saudi Arabian or German but because they are immigrants. In fact, immigrants and migrants of all races tend to be more resilient and resourceful when compared with the natives of their own countries and the natives of their new countries. Sociologists call this the “migrant advantage.

Second, if whites in America are inveterately bigoted, other nonwhite races should face obstacles similar to those faced by blacks. Yet Chinese, Japanese, Koreans, and even black West Indians have overcome America’s storied racism and are often more successful than native-born whites. Instead of complaining about oppression and prejudice—of which there used to be plenty—they have taken responsibility for themselves and seized opportunities for a better life. Third, America has made historically unprecedented efforts to correct the evils of the past. We have not only prohibited discrimination against blacks but have created preferential opportunities for them. Our crusade to undo the mischief of the past has done mischief of its own, and by formally discriminating against whites, it has stood both justice and the law on their heads. Finally, America practices a host of double standards that permit much to blacks that is denied to whites. The doctrine of white racism excuses blacks even when they are guilty of what is least tolerated in whites: racism itself.

As the most privileged and skilled immigrants from China and Japan entered the US, the stereotype of Asian Americans in the US changed to one of a cultural inclination for academic and business success—ignoring the fact that the majority of Chinese and Japanese people who were unable to immigrate did not enjoy the same high levels of income or education. As that myth took hold, it did not adjust to accommodate the vastly different social, educational, and economic circumstances that Asian refugees were coming from as they fled countries like Vietnam and Cambodia. Nor did it account for the social and economic barriers they, like many other refugee populations, would face when they arrived in the US.

In the history of warfare, a succession of bold ideas and weapons had promised to curb the tyranny of distance. The horse and the cavalry had revolutionised warfare and tamed distance; but the Boer War, where more than 300,000 horses were killed in the fighting, foreshadowed the declining role of the horse. In the First World War the flimsy aircraft flourished high above the trenches without seeming likely to conquer distance; and yet in the Second World War the Japanese launched their devastating aerial attack on Pearl Harbor in 1941, and the huge American aircraft dropped the first atomic bombs on two distant Japanese cities in 1945. In various other phases of the war, however, distance was still a powerful obstacle. In the following decades the latest American and Soviet missiles covered vast distances, but many military leaders in the nuclear era believed that ‘the tyranny of distance’ was far from ended.

A significant element in the surprise at Pearl Harbor was the great number of Americans who couldn’t conceive of Japan successfully attacking the United States. The most influential Asianist in the American State Department was a man who’d spent five years teaching in China before being named consul general to a city at the heart of Japanese aggression: Mukden. Stanley Hornbeck insisted that no matter what Washington demanded of Tokyo, the timid Japanese would never attack.

There is a wonderful story of a group of American car executives who went to Japan to see a Japanese assembly line. At the end of the line, the doors were put on the hinges, the same as in America. But something was missing. In the United States, a line worker would take a rubber mallet and tap the edges of the door to ensure that it fit perfectly. In Japan, that job didn’t seem to exist. Confused, the American auto executives asked at what point they made sure the door fit perfectly. Their Japanese guide looked at them and smiled sheepishly. “We make sure it fits when we design it.” In the Japanese auto plant, they didn’t examine the problem and accumulate data to figure out the best solution—they engineered the outcome they wanted from the beginning. If they didn’t achieve their desired outcome, they understood it was because of a decision they made at the start of the process. At the end of the day, the doors on the American-made and Japanese-made cars appeared to fit when each rolled off the assembly line. Except the Japanese didn’t need to employ someone to hammer doors, nor did they need to buy any mallets. More importantly, the Japanese doors are likely to last longer and maybe even be more structurally sound in an accident. All this for no other reason than they ensured the pieces fit from the start. What the American automakers did with their rubber mallets is a metaphor for how so many people and organizations lead. When faced with a result that doesn’t go according to plan, a series of perfectly effective short-term tactics are used until the desired outcome is achieved. But how structurally sound are those solutions? So many organizations function in a world of tangible goals and the mallets to achieve them. The ones that achieve more, the ones that get more out of fewer people and fewer resources, the ones with an outsized amount of influence, however, build products and companies and even recruit people that all fit based on the original intention. Even though the outcome may look the same, great leaders understand the value in the things we cannot see. Every instruction we give, every course of action we set, every result we desire, starts with the same thing: a decision. There are those who decide to manipulate the door to fit to achieve the desired result and there are those who start from somewhere very different. Though both courses of action may yield similar short-term results, it is what we can’t see that makes long-term success more predictable for only one. The one that understood why the doors need to fit by design and not by default.

on. But the purpose of this book is to inspire you to tackle the “special event” of putting your house in order as soon as possible. By successfully concluding this once-in-a-lifetime task, you will gain the lifestyle you aspire to and enjoy a clean and orderly space of your choosing. Can you place your hand on your heart and swear that you are happy when surrounded by so much stuff that you don’t even remember what’s there? Most people desperately need to put their house in order. Unfortunately, the majority of them fail to embrace this as a “special event” and instead make do with rooms that are more like storage sheds. Decades drag by as they struggle unsuccessfully to maintain order by tidying every day. Believe me. Until you have completed the once-in-a-lifetime event of putting your house in order, any attempt to tidy on a daily basis is doomed to failure. Conversely, once you have put your house in order, tidying will be reduced to the very simple task of putting things back where they belong. In fact, this becomes an unconscious habit. I use the term “special event” because it is crucial to tackle this job within a short space of time while your spirits are uplifted. After all, it isn’t desirable to stay in a state of excitement forever.

MITI, far from being a uniquely brilliant leader of government/industrial partnership, has been wrong so often that the Japanese themselves will concede that much of their growth derives from industry's rejection of MITI’s guidance. MITI, incredibly, opposed the development of the very areas where Japan has been successful: cars, electronics and cameras. MITI has, moreover, poured vast funds into desperately wasteful projects. Thanks to MITI, Japan has a huge overcapacity in steel - no less than three times the national requirement. This, probably the most expensive mistake Japan ever made in peacetime, was a mistake of genius, because Japan has no natural resources: it has to import everything; the iron ore, the coal, the gas, the limestone and the oil to make its unwanted steel. Undaunted, MITI then invested in giant, loss-making (£400 million losses by 1992) 5th generation supercomputers at the precise moment that the market opened for the small personal computer; and MITI' s attempts at dominating the world's pharmaceutical and telecommunications industries have each failed. Nor is this just anecdote. In a meticulous study of MITI’s interventions into the Japanese economy between 1955 and 1990, Richard Beason of Alberta University and David Weinterin of Harvard showed that, across the 13 major sectors of the economy, surveying hundreds of different companies, Japan's bureaucrats almost invariably picked and supported the losers.

But the secret of Japan's success is simple - laissez faire. The Emperor may have initiated his capitalist Restoration in 1868, but after 1884 it became State policy to leave industry to its own devices. Having germinated it, the Japanese government understood that capitalism runs best unfettered. This is ironic, since the popular perception abroad has been that Japan has prospered because of MITI’s direction of the economy, whereas the reality is that since 1884 Japan's government has seen itself as the servant of industry, anxious to tax it and its customers as lightly as possible. A 1988 survey by the British Central Statistical Office showed that Japan was one of the three most lightly-taxed industrialised countries, the other two being the USA and Switzerland. Those three countries' governments only sequester 32-35 per cent of GNP compared to the British State's 44 per cent, the West German's 45 per cent, and the French 52 per cent.

By far the most important attribute of a successful Japanese language learner is persistence! Provided you just persist with your learning and stay the course, eventually you will gain the ability to speak, read and write Japanese at a high level! The summer of

Japanese eat Kentucky Fried Chicken (KFC) for Christmas. It all started in 1974 when KFC Japan successfully promoted fried chicken as a Christmas meal.

In September 1942, a month after Gandhi was jailed, Winston Churchill wrote to the secretary of state for India, Leo Amery: ‘Please let me have a note on Mr.Gandhi’s intrigues with Japan and the documents the Government of India published, or any other they possessed before on this topic.’ Three days later, Amery sent Churchill the note he asked for, which began: ‘The India Office has no evidence to show, or suggest, that Gandhi has intrigued with Japan.’ The ‘only evidence of Japanese contacts [with Gandhi] during the war’, the note continued, ‘relates to the presence in Wardha of two Japanese Buddhist priests who lived for part of 1940 in Gandhi’s Ashram’. Before the Quit India movement had even begun, Churchill had convinced himself that Gandhi was intriguing with the Japanese. In February 1943, when Gandhi went on a fast in jail, Churchill convinced himself that Gandhi was secretly using energy supplements. On 13 February, Churchill wired Linlithgow: ‘I have heard that Gandhi usually has glucose in his water when doing his various fasting antics. Would it be possible to verify this.’ Two days later, the viceroy wired back: ‘This may be the case but those who have been in attendance on him doubt it, and present Surgeon-General Bombay (a European) says that on a previous fast G. was particularly careful to guard against possibility of glucose being used. I am told that his present medical attendants tried to persuade him to take glucose yesterday and again today, and that he refused absolutely.’ On 25 February, as the fast entered its third week, Churchill wired the viceroy: ‘Cannot help feeling very suspicious of bona fides of Gandhi’s fast. We were told fourth day would be the crisis and then well staged climax was set for eleventh day onwards. Now at fifteenth day bulletins look as if he might get through. Would be most valuable [if] fraud could be exposed. Surely with all those Congress Hindu doctors round him it is quite easy to slip glucose or other nourishment into his food.’ By this time, the viceroy was himself increasingly exasperated with Gandhi. But there was no evidence that the fasting man had actually taken any glucose. So, he now replied to Churchill in a manner that stoked both men’s prejudices. ‘I have long known Gandhi as the world’s most successful humbug,’ fumed Linlithgow, ‘and have not the least doubt that his physical condition and the bulletins reporting it from day to day have been deliberately cooked so as to produce the maximum effect on public opinion.’ Then, going against his own previous statement, the viceroy claimed that ‘there would be no difficulty in his entourage administering glucose or any other food without the knowledge of the Government doctors’ (this when the same government doctors had told him exactly the reverse). ‘If I can discover any firm of evidence of fraud I will let you hear,’ said Linlithgow to Churchill, adding, somewhat sadly, ‘but I am not hopeful of this.’ This prompted an equally disappointed reply from Churchill: ‘It now seems certain that the old rascal will emerge all the better from his so-called fast'.

Our mind often seems to be pursuing two contrary sets of goals. The activities that we should be doing are often not the activities that the lower mind necessarily enjoys doing.

Your brain exists to help you survive, not to thrive.

This is what is so terrifying about competition. Even if you’re not a loser, even if you’re someone who keeps on winning, if you are someone who has placed himself in competition, you will never have a moment’s peace. You don’t want to be a loser. And you always have to keep on winning if you don’t want to be a loser. You can’t trust other people. The reason so many people don’t really feel happy while they’re building up their success in the eyes of society is that they are living in competition. Because to them, the world is a perilous place that is overflowing with enemies.

Vice Admiral William S. Pye relieved Admiral Kimmel on 17 December 1941 as temporary Commander of the Fleet. He was number two in the fleet echelon of command and assumed the job as additional duty until a regular relief arrived. Admiral Pye was hard put to decide whether to take action in relieving Wake Island. He had two task forces near enough to the island to subject the Japanese forces to an aircraft carrier raid. But to do so required him to risk the loss of a carrier, which at that stage he could ill afford. Hindsight proves that action even against the land-based planes of the Japanese from the Marshall Islands only about 500 miles away would have been successful. But Wake is nearer to Japan than Hawaii, and holding it would have been impossible without changing the whole complexion of the war which lay ahead. The relief of Wake would have prevented the capture of military and some 650 civilian personnel which the Japanese took into custody. There were a number of other considerations involved, including the state of the weather, the shortage of fleet oilers, and the lack of loading and unloading facilities at Wake. As it appears now, Admiral Pye acted wisely, about 22 December 1941, in sacrificing the manpower on Wake without risking the loss or crippling of one or more aircraft carriers. 7.

In many ways, Keizan’s Zen is a continuation of the Zen of the founder of Japanese Soto Zen, Dogen—and this should not be particularly surprising. Yet, the two men were different individuals with different teaching methods and different emphases in their writings. In the course of documenting the patriarchal succession over the generations, Keizan centers his talks primarily on two topics. One is the necessity of being totally committed to achieving awakening, of taking the Zen life most seriously, and of making a supreme effort in Zen practice. This is also a focal point in Dogen’s writing, and both men, as Zen patriarchs, are equally concerned with the training of monks and the selection of successors. The second emphasis, and, indeed, the overwhelmingly central focal point of all these chapters, is the Light of the title of the work. It is this light that is transmitted from master to disciple as the disciple discovers this light within himself. In fact, once the light is discovered, this itself is the transmission. The light is one’s Buddha nature or True Self.

Who cared how well a garment was constructed? The effect from a distance was what counted. Luxe pauvre, meaning that the style was almost Japanese in its restrained use of color and furnishings, but combined with opulent materials. I do not believe for a moment that women who make tremendous successes of their lives are happy. Fame for a woman is invariably built on unhappiness and disppointment.

It once came into my head that if [someone] desired to reduce a man to nothing, to punish him atrociously … [then one could do so by putting him to work at a task that was completely useless]. Hard labor … presents no interest to the convict; but it has its utility. The convict makes bricks, digs the earth, builds… [And sometimes] even the prisoner takes an interest in what he is doing. He then wishes to work more skillfully, more advantageously. [However, if the prisoner is forced to] pour water from one vessel into another, or to transport [dirt] from one [hole] to another, [only to dig it up and move it back again], then I am persuaded that, at the end of a few days, the prisoner would strangle himself … rather than endure such torments.

Passion has little to do with euphoria and everything to do with patience. It is not about feeling good. It is about endurance. Like patience, passion comes from the same Latin root: “pati.” It does not mean “to flow with exuberance.” It means “to suffer.

Once you come to accept the transient nature of your health, wealth, family, and finances, then the inevitable changes to these constructs need not be so surprising when they finally occur. While we must always strive to avoid undesirable outcomes, we do so with the acceptance that entropy will forever be our contender. Just as the force of gravity is an immutable property of the cosmos that we must learn to coexist with, so too must be our relationship with change.

Eventually, a Japanese company decided to produce his machine, and the bagless cleaner met with great success. Next, a Canadian company licensed his design; its dual cyclonic models created skyrocketing demand. Sales were so strong that Dyson found himself having to vigorously defend his patents against some of the same American and British companies that previously had shown him the door.

The Global Plan’s most impressive feature was its incredible adaptability – successive US administrations amended it every time bits of it came unstuck. Their policies toward Japan are an excellent example: after Mao’s unexpected victory, and the demise of the original plan to turn the Chinese mainland into a huge market for Japanese industrial output, US policy makers responded with a variety of inspired responses. First, they utilized the Korean War, turning it into an excellent opportunity to inject demand into the Japanese industrial sector. Secondly, they used their influence over America’s allies to allow Japanese imports freely into their markets. Thirdly, and most surprisingly, Washington decided to turn America’s own market into Japan’s vital space. Indeed, the penetration of Japanese imports (cars, electronic goods, even services) into the US market would have been impossible without a nod and a wink from Washington’s policy makers. Fourthly, the successor to the Korean War, the war in Vietnam, was also enlisted to boost Japanese industry further. A useful by-product of that murderous escapade was the industrialization of South East Asia, which further strengthened Japan by providing it, at long last, with the missing link – a commercial vital zone in close proximity.

I had two great passions at the time: one magical and ethereal, which was reading, and the other mundane and predictable, which was pursuing silly love affairs. Concerning my literary ambitions, my successes went from slender to nonexistent. During those years I started a hundred woefully bad novels that died along the way, hundreds of short stories, plays, radio serials, and even poems that I wouldn't let anyone read, for their own good. I only needed to read them myself to see how much I still had to learn and what little progress I was making, despite the desire and enthusiasm I put into it. I was forever rereading Carax's novels and those of countless authors I borrowed from my parent's bookshop. I tried to pull them apart as if they were transistor radios, or the engine of a Rolls-Royce, hoping I would be able to figure out how they were built and how and why they worked. I'd read something in a newspaper about some Japanese engineers who practiced something called reverse engineering. Apparently these industrious gentlemen disassembled an engine to its last piece, analyzing the function of each bit, the dynamics of the whole, and the interior design of the device to work out the mathematics that supported its operation. My mother had a brother who worked as an engineer in Germany, so I told myself that there must be something in my genes that would allow me to do the same thing with a book or with a story. Every day I became more convinced that good literature has little or nothing to do with trivial fancies such as 'inspiration' or 'having something to tell' and more with the engineering of language, with the architecture of the narrative, with the painting of textures, with the timbres and colors of the staging, with the cinematography of words, and the music that can be produced by an orchestra of ideas. My second great occupation, or I should say my first, was far more suited to comedy, and at times touched on farce. There was a time in which I fell in love on a weekly basis, something that, in hindsight, I don't recommend. I fell in love with a look, a voice, and above all with what was tightly concealed under those fine-wool dresses worn by the young girls of my time. 'That isn't love, it's a fever,' Fermín would specify. 'At your age it is chemically impossible to tell the difference. Mother Nature brings on these tricks to repopulate the planet by injecting hormones and a raft of idiocies into young people's veins so there's enough cannon fodder available for them to reproduce like rabbits and at the same time sacrifice themselves in the name of whatever is parroted by bankers, clerics, and revolutionary visionaries in dire need of idealists, imbeciles, and other plagues that will prevent the world from evolving and make sure it always stays the same.

In the entire history of man, only two human institutions approach continuous existence and succession for more than two thousand years: the Japanese Imperial Succession and the papacy.

following: “No experience is in itself a cause of our success

No experience is in itself a cause of our success or failure. We do not suffer from the shock of our experiences—the so-called trauma—but instead we make out of them whatever suits our purposes.

When he finished he had a magnificent house, perched on the edge of a precipice at whose feet the ocean thundered, but it was a house that knew no happiness, for shortly after Whip had moved in with his third wife, the Hawaiian-Chinese beauty Ching-ching, who was pregnant at the time, she had caught him fooling around with the brothel girls that flourished in the town of Kapaa. Without even a scene of recrimination, Ching-ching had simply ordered a carriage and driven back to the capital town of Lihune, where she boarded an H & H steamer for Honolulu. She divorced Whip but kept both his daughter Iliki and his yet-unborn son John. Now there were two Mrs. Whipple Hoxworths in Honolulu and they caused some embarrassment to the more staid community. There was his first wife, Iliki Janders Hoxworth, who moved in only the best missionary circles, and there was Ching-ching Hoxworth who lived within the Chinese community. The two never met, but Howxworth & Hale saw to it that each received a monthly allowance. The sums were generous, but not so much so as those sent periodically Wild Whip's second wife, the fiery Spanish girl named Aloma Duarte Hoxworth, whose name frequently appeared in New York and London newspapers... p623 When the polo players had departed, when the field kitchens were taken down, and when the patient little Japanese gardeners were tending each cut in the polo turf as if it were a personal wound, Wild Whip would retire to his sprawling mansion overlooking the sea and get drunk. He was never offensive and never beat anyone while intoxicated. At such times he stayed away from the brothels in Kapaa and away from the broad lanai from which he could see the ocean. In a small, darkened room he drank, and as he did so he often recalled his grandfather's words: "Girls are like stars, and you could reach up and pinch each one on the points. And then in the east the moon rises, enormous and perfect. And that's something else, entirely different." It was now apparent to Whip, in his forty-fifth year, that for him the moon did not intend to rise. Somehow he had missed encountering the woman whom he could love as his grandfather had loved the Hawaiian princess Noelani. He had known hundreds of women, but he had found none that a man could permanently want or respect. Those who were desirable were mean in spirit and those who were loyal were sure to be tedious. It was probably best, he thought at such times, to do as he did: know a couple of the better girls at Kapaa, wait for some friend's wife who was bored with her husband, or trust that a casual trip through the more settled camps might turn up some workman's wife who wanted a little excitement. It wasn't a bad life and was certainly less expensive in the long run than trying to marry and divorce a succession of giddy women; but often when he had reached this conclusion, through the bamboo shades of the darkened room in which he huddled a light would penetrate, and it would be the great moon risen from the waters to the east and now passing majestically high above the Pacific. It was an all-seeing beacon, brillant enough to make the grassy lawns on Hanakai a sheet of silver, probing enough to find any mansion tucked away beneath the casuarina trees. When this moon sought out Wild Whip he would first draw in his feet, trying like a child to evade it, but when it persisted he often rose, threw open the lanai screens, and went forth to meet it. p625

Adler, in denial of the trauma argument, states the following: “No experience is in itself a cause of our success or failure.

If you can correctly identify the vocation that you are best suited for, then the spark of intrinsic motivation will illuminate within you

I remember once imagining what my life would be like; what I’d be like. I pictured having all these qualities—strong positive qualities, that people could pick up on from across a room. But, as time passed, few [of those qualities became any of the] qualities that I actually had. And all the possibilities… all the sorts of people I could be… all of them got reduced every year, to fewer and fewer. Until finally they got reduced to one—to who I am. And that’s who I am.

It’s easy to stand awestruck at the difficult trial that lies before you. But it’s even easier to forget the many defeated obstacles that lie toppled behind you

Because a rudderless boat only has the freedom to sail in circles.

During a Hansei-kai, practitioners are not allowed to celebrate a “flawless victory.” There is no such thing. Instead, every action has room for improvement, no matter how perfectly it was executed.

To procrastinate is to voluntarily delay an intended course of action—despite expecting to be worse off for the delay.

It is when we act freely, for the sake of the action itself (rather than for ulterior motives), that we learn to become more than what we were.

You must set and accomplish new goals (of one form or another) each and every day, until the day you die.

Nothing lasts, nothing is finished, and nothing is perfect.

Lifehacker.com

Passion - How much do I love this skill? Vocation - How good am I (or could be) at this skill? Mission - How much will this skill benefit the world? Profession - How likely am I to get paid well for this skill?

The call of the road is loudest when your pace has halted.

The exact origins of Ikigai are not known. The word can be traced back to Japan’s 8th century “Nara period.” But most present-day Japanese citizens do not commonly use the term. However, for the residents of Okinawa—a small island located 400 miles south of the Japanese mainland—the word is very important to their culture and personal wellbeing.

Every moment of your life is either a test or a celebration.

When our bodies are comfortable, well-fed, and safe, then our lower mind (aka our “lizard brain,” “reptilian complex,” or “limbic system”) would prefer to remain inactive. Though our conscious mind is well aware of next week’s looming deadline, our lower mind thinks that next week is a million years away. It lives in the here and now. The future is an abstract concept that doesn’t require immediate attention. Hence, it’s easy for our lower mind to ignore it.

The first concept is “Ikigai.” Ikigai is a Japanese life strategy that emphasizes the importance of finding your “true calling.” Colloquially, the word can be translated as “your reason for living” or your “reason to get out of bed in the morning.” The mindset is perpetuated by the long-lived residents of Okinawa Island—many of whom cite their Ikigai as the reason for their impressive longevity. The pursuit of one’s Ikigai is an important journey of self-discovery. If you can correctly identify the vocation that you are best suited for, then the spark of intrinsic motivation will illuminate within you—igniting the passions that power your pursuits, prompting you to accomplish momentous feats.

The second concept, “Lingchi,” is a Chinese term that is commonly translated in the West as “death by a thousand cuts.” We’ll be employing this metaphor throughout the book as it so nicely describes the nature of human failure and the difficulties we encounter when attempting to identify the root cause of our foibles. You may have noticed that your most glorious life failures did not result from just one problem. Rather, they originate from a “thousand little cuts”—a thousand little ruinous decisions that come together to create a quagmire. If you learn to recognize these infractions before they accumulate, then you can put a stop to them—preventing undesirable circumstances from escalating into situations that are detrimental to your aspirations.

The third concept is called “Hansei” (honest self-reflection). Hansei is a Japanese method for understanding “what went wrong.” It’s about seeking clarity of thought through careful consideration of past mistakes. A skilled Hansei practitioner can analyze the multidimensional failures that led to an undesirable outcome. And, in doing so, he or she can gain valuable insights that will prevent similar errors from occurring in the future.

And finally, the solution to many of our goal-setting problems can be found in the fourth concept, “Kaizen,” — often translated as “continuous improvement.” With Kaizen, we understand that the answers to life’s biggest quandaries do not come in the form of a magic pill. Instead, our most momentous accomplishments are typically the result of years of concentrated effort and dedication. Kaizen teaches us how to atomize big obstacles; how to break them down into their more manageable component parts so that we might build up the psychological momentum to overcome each hurdle via consistent daily action.