Job Related Quotes

If you're going to try, go all the way. This could mean losing girlfriends, wives, relatives, jobs and maybe your mind.

The job of every generation is to discover the flaws of the one that came before it. That's part of growing up, figuring out all the ways your parents and their friends are broken.

Ordinary people, simply doing their jobs, and without any particular hostility on their part, can become agents in a terrible destructive process. Moreover, even when the destructive effects of their work become patently clear, and they are asked to carry out actions incompatible with fundamental standards of morality, relatively few people have the resources needed to resist authority.

If you are disgusted by what you see, and if you feel the fire coursing through your veins, then it's up to you. You don't have to be the leader of a global movement or a household name. It can be as small scale as chipping away at the warped power relations in your workplace. It can be passing on knowledge and skills to those who wouldn't access them otherwise. It can be creative. It can be informal. It can be your job. It doesn't matter what it is, as long as you're doing something.

The job of parents is to model. Modeling includes how to be a man or woman; how to relate intimately to another person; how to acknowledge and express emotions; how to fight fairly; how to have physical, emotional and intellectual boundaries; how to communicate; how to cope and survive life’s unending problems; how to be self-disciplined; and how to love oneself and another. Shame-based parents cannot do any of these. They simply don’t know how.

What people say and feel about you when you've left a room is precisely your job while you are in it.

If you ask any police officer what the worst part of the job is, they will always say breaking bad news to relatives, but this is not the truth. The worst part is staying in the room after you've broken the news, so that you're forced to be there when someone's life disintegrates around them. Some people say it doesn't bother them - such people are not to be trusted.

The new America, instead, is fast becoming a vast ghetto in which all of us, conservatives and progressives, are being bled dry by a relatively tiny oligarchy of extremely clever financial criminals and their castrato henchmen in government, whose job is to be good actors on TV and put on a good show.

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.

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.

You are not an ugly person all the time; you are not an ugly person ordinarily; you are not an ugly person day to day. From day to day, you are a nice person. From day to day, all the people who are supposed to love you on the whole do. From day to day, as you walk down a busy street in the large and modern and prosperous city in which you work and lie, dismayed and puzzled at how alone you can feel in this crowd, how awful it is to go unnoticed, how awful it is to go unloved, even as you are surrounded by more people than you could possibly get to know in a lifetime that lasted for millennia and then out of the corner of your eye you see someone looking at you and absolute pleasure is written all over the person's face, and then you realize that you are not as revolting a presence as you think you are. And so, ordinarily, you are a nice person, an attractive person, a person capable of drawing to yourself the affection of other people, a person at home in your own skin: a person at home in your own house, with its nice backyard, at home on your street, your church, in community activities, your job, at home with your family, your relatives, your friends - you are a whole person.

r o l l t h e d i c e if you’re going to try, go all the way. otherwise, don’t even start. if you’re going to try, go all the way. this could mean losing girlfriends, wives, relatives, jobs and maybe your mind. go all the way. it could mean not eating for 3 or 4 days. it could mean freezing on a park bench. it could mean jail, it could mean derision, mockery, isolation. isolation is the gift, all the others are a test of your endurance, of how much you really want to do it. and you’ll do it despite rejection and the worst odds and it will be better than anything else you can imagine. if you’re going to try, go all the way. there is no other feeling like that. you will be alone with the gods and the nights will flame with fire. do it, do it, do it. do it. all the way all the way. you will ride life straight to perfect laughter, its the only good fight there is.

Semrad taught us that most human suffering is related to love and loss and that the job of therapists is to help people “acknowledge, experience, and bear” the reality of life—with all its pleasures and heartbreak. “The greatest sources of our suffering are the lies we tell ourselves,” he’d say, urging us to be honest with ourselves about every facet of our experience. He often said that people can never get better without knowing what they know and feeling what they feel.

In everything that can be called art there is a quality of redemption. It may be pure tragedy, if it is high tragedy, and it may be pity and irony, and it may be the raucous laughter of the strong man. But down these mean streets a man must go who is not himself mean, who is neither tarnished nor afraid. The detective in this kind of story must be such a man. He is the hero; he is everything. He must be a complete man and a common man and yet an unusual man. He must be, to use a rather weathered phrase, a man of honor -- by instinct, by inevitability, without thought of it, and certainly without saying it. He must be the best man in his world and a good enough man for any world. I do not care much about his private life; he is neither a eunuch nor a satyr; I think he might seduce a duchess and I am quite sure he would not spoil a virgin; if he is a man of honor in one thing, he is that in all things. He is a relatively poor man, or he would not be a detective at all. He is a common man or he could not go among common people. He has a sense of character, or he would not know his job. He will take no man's money dishonestly and no man's insolence without due and dispassionate revenge. He is a lonely man and his pride is that you will treat him as a proud man or be very sorry you ever saw him. He talks as the man of his age talks -- that is, with rude wit, a lively sense of the grotesque, a disgust for sham, and a contempt for pettiness. The story is the man's adventure in search of a hidden truth, and it would be no adventure if it did not happen to a man fit for adventure. He has a range of awareness that startles you, but it belongs to him by right, because it belongs to the world he lives in. If there were enough like him, the world would be a very safe place to live in, without becoming too dull to be worth living in.

One of the reasons that so many people of color and poor people are in prison is that the deindustrialization of the economy has led to the creation of new economies and the expansion of some old ones – I have already mentioned the drug trade and the market for sexual services. At the same time, though, there are any number of communities that more than welcome prisons as a source of employment. Communities even compete with one another to be the site where new prisons will be constructed because prisons create a significant number of relatively good jobs for their residents

Whiteness has already recruited us to become their junior partners in genocidal wars; conscripted us to be antiblack and colorist; to work for, and even head, corporations that scythe off immigrant jobs like heads of wheat. Conscription is every day and unconscious. It is the default way of life among those of us who live in relative comfort, unless we make an effort to choose otherwise.

Deliberate living: Conscious attention to the basics of life, and a constant attention to your immediate environment and its concerns - A job, a task, a book; anything requiring efficient concentration (Circumstance has no value. It is how one relates to a situation that has value. All true meaning resides in the personal relationship to a phenomenon, what it means to you

That was the problem with having a real job: no time to do all the other interesting things in the world.

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.

College is being dramatically overprescribed and oversold as the answer to all of our job-related economic problems.

Doctors must be psychologically fit for the job — able to make decisions under a terrifying amount of pressure, able to break bad news to us anguished relatives, able to deal with death on a daily basis. They must have something that cannot be memorized and graded; a great doctor must have a huge heart and a distended aorta which pumps a vast lake of compassion and human kindness.

At Apple, we never would have dreamed of doing that, and we never staged any A/ B tests for any of the software on the iPhone. When it came to choosing a color, we picked one. We used our good taste—and our knowledge of how to make software accessible to people with visual difficulties related to color perception—and we moved on.

We are all pretenders in life, finding a patch of humanity that we relate to, and then embrace it. We come straight down the birth canal and our parents start telling us who to be, simply by being themselves. We see their lives, their cars, the way they interact, the rules they set, and the foundations for our own lives are laid. And when our parents aren’t molding us, our situations are. We are all sheep, who get jobs, and have babies, and diet, and try to carve something special out for ourselves using the broken hearts, and bored minds, and scathed souls life delivered to us. And it’s all been done before, every bit of suffering, every joy. And the minute you realize that we are all pretenders is the minute everything stops intimidating you: punishment, and failure, and death. Even people. There is nothing so ingenious about another human who has pretended well. They are, in fact, just another soul, perhaps more clever, better at failing than you are. But not worth a second of intimidation.

Centuries ago human knowledge increased slowly, so politics and economics changed at a leisurely pace too. Today our knowledge is increasing at breakneck speed, and theoretically we should understand the world better and better. But the very opposite is happening. Our new-found knowledge leads to faster economic, social and political changes; in an attempt to understand what is happening, we accelerate the accumulation of knowledge, which leads only to faster and greater upheavals. Consequently we are less and less able to make sense of the present or forecast the future. In 1016 it was relatively easy to predict how Europe would look in 1050. Sure, dynasties might fall, unknown raiders might invade, and natural disasters might strike; yet it was clear that in 1050 Europe would still be ruled by kings and priests, that it would be an agricultural society, that most of its inhabitants would be peasants, and that it would continue to suffer greatly from famines, plagues and wars. In contrast, in 2016 we have no idea how Europe will look in 2050. We cannot say what kind of political system it will have, how its job market will be structured, or even what kind of bodies its inhabitants will possess.

Pam (from The Office) is not intimidating, like one of those women who wears makeup and tailored clothes, and has a good job that she enjoys, and confidence, and an adult woman's sexuality. There's nothing scary about Pam, because there's no mystery; she's just like the boys who like her; mousy and shy. The ultimate emo-boy fantasy is to meet a nerdy, cute girl just like him, and nobody else will realize she's pretty. And she'll melt when she sees his record collection because it's just like hers....and she'll never want to go out to a party for which he'll be forced to comb his hair, or buy grown-up shoes or tie a tie, or demonstrate a hearty handshake, or make eye contact, or relate to people who work in different fields, or to basically act like a man.

Throughout our history, humanity has been plagued with questions, and also plagued with regular plagues. I don't know much about biology, so I can't speak to actual plagues. However, I can answer all kinds of questions: moral, ethical, job-related, child rearing, party etiquette, romantic, technological, stuff about boobs, and my three faves: How do I have sex with someone and not talk to them again?, Can you hit a kid for a very, very good reason?, and of course How do you get a self-righteous asshole to shut the fuck up, even if they're right?

Individuals need life structure. A life lacking in comprehensible structure is an aimless wreck. The absence of structure breeds breakdown. Structure provides the relatively fixed points of reference we need. That is why, for many people, a job is crucial psychologically, over and above the paycheck. By making clear demands on their time and energy, it provides an element of structure around which the rest of their lives can be organized. The absolute demands imposed on a parent by an infant, the responsibility to care for an invalid, the tight discipline demanded by membership in a church or, in some countries, a political party — all these may also impose a simple structure on life.

I can’t believe Mr. Leto wouldn’t let us do our classics report on Twilight. It is a classic.” I laughed, momentarily forgetting about the job I had to do. “Twilight is not a classic, Stacey.” “Edward is definitely a classic in my book.

You can always somebody who is worse than you are to make you feel virtuous. It's a cheap shot: those awful terrorists, perverts, communists--they are the ones who need to repent! Yes, indeed they do, and for them repentance will be a full-time job, exactly as it is for all the rest of us.

Saw you with my brother." His gaze moves over me. "Guess that explains your attraction to me-he looks just like me." His cocky grin fading when I roll my eyes in reponse. "Well,you sure spend a lot of time thinking about me-searching for me-don't you,Santos?" he says,determined to make me admit the ridiculous. "Don't flatter yourself,Coyote. It's an occupational hazard.Purely job related.

Indifference is a form of sloth. For one can work hard, as I've always done, and yet wallow in sloth; be industrious about one's job, but scandalously lazy about all that isn't the job. Because, of course, the job is fun. Whereas the non-job---personal relations, in my case---is disagreeable and laborious.

All their lovers' talk began with the phrase "After the war". After the war, when we're married, shall we live in Italy? There are nice places. My father thinks I wouldn't like it, but I would. As long as I'm with you. After the war, if we have a girl, can we call her Lemoni? After the war, if we've a son, we've got to call him Iannis. After the war, I'll speak to the children in Greek, and you can seak to them in Italian, and that way they'll grow bilingual. After the war, I'm going to write a concerto, and I'll dedicate it to you. After the war, I'm going to train to be a doctor, and I don't care if they don't let women in, I'm still going to do it. After the war I'll get a job in a convent, like Vivaldi, teaching music, and all the little girls will fall in love with me, and you'll be jealous. After the war, let's go to America, I've got relatives in Chicago. After the war we won't bring our children with any religion, they can make their own minds up when they're older. After the war, we'll get our own motorbike, and we'll go all over Europe, and you can give concerts in hotels, and that's how we'll live, and I'll start writing poems. After the war I'll get a mandola so that I can play viola music. After the war I'll love you, after the war, I'll love you, I'll love you forever, after the war.

The most common theory points to the fact that men are stronger than women and that they have used their greater physical power to force women into submission. A more subtle version of this claim argues that their strength allows men to monopolize tasks that demand hard manual labor, such as plowing and harvesting. This gives them control of food production, which in turn translates into political clout. There are two problems with this emphasis on muscle power. First, the statement that men are stronger is true only on average and only with regard to certain types of strength. Women are generally more resistant to hunger, disease, and fatigue than men. There are also many women who can run faster and lift heavier weights than many men. Furthermore, and most problematically for this theory, women have, throughout history, mainly been excluded from jobs that required little physical effort, such as the priesthood, law, and politics, while engaging in hard manual labor in the fields....and in the household. If social power were divided in direct relation to physical strength or stamina, women should have got far more of it. Even more importantly, there simply is no direct relation between physical strength and social power among humans. People in their sixties usually exercise power over people in their twenties, even though twenty-somethings are much stronger than their elders. ...Boxing matches were not used to select Egyptian pharaohs or Catholic popes. In forager societies, political dominance generally resides with the person possessing the best social skills rather than the most developed musculature. In fact, human history shows that there is often an inverse relation between physical prowess and social power. In most societies, it’s the lower classes who do the manual labor. Another theory explains that masculine dominance results not from strength but from aggression. Millions of years of evolution have made men far more violent than women. Women can match men as far as hatred, greed, and abuse are concern, but when push comes to shove…men are more willing to engage in raw physical violence. This is why, throughout history, warfare has been a masculine prerogative. In times of war, men’s control of the armed forces has made them the masters of civilian society too. They then use their control of civilian society to fight more and more wars. …Recent studies of the hormonal and cognitive systems of men and women strengthen the assumption that men indeed have more aggressive and violent tendencies and are…on average, better suited to serve as common soldiers. Yet, granted that the common soldiers are all men, does it follow that the ones managing the war and enjoying its fruits must also be men? That makes no sense. It’s like assuming that because all the slaves cultivating cotton fields are all Black, plantation owners will be Black as well. Just as an all-Black workforce might be controlled by an all-White management, why couldn’t an all-male soldiery be controlled by an all-female government?

Job is no more than the outward occasion for an inward process of dialectic in God. His thunderings at Job so completely miss the point that one cannot help but see how much he is occupied with himself. The tremendous emphasis he lays on his omnipotence and greatness makes no sense in relation to Job, who certainly needs no more convincing, but only becomes intelligible when aimed at a listener who doubts it.

He knew that he, Millat, was a Paki no matter where he came from; that he smelled of curry; had no sexual identity; took other people’s jobs; or had no job and bummed off the state; or gave all the jobs to his relatives; that he could be a dentist or a shop-owner or a curry-shifter, but not a footballer or a filmmaker; that he should go back to his own country; or stay here and earn his bloody keep; that he worshiped elephants and wore turbans; that no one who looked like Millat, or spoke like Millat, or felt like Millat, was ever on the news unless they had recently been murdered.

Teacher cannot solve or heal all student stress. The teacher can be vigilant in trying to guide the child toward solutions;but the teacher's job in relation to this stress is ultimately to help the child learn to manage his or her own stress wisely. In accomplishing this, the teacher mentors higher academic learning by removing distracting stress, and teaches valuable life-survival skills.

Doctors estimate that seventy to eighty percent of their business is non-health-related. People aren’t sick, they’re self-dramatizing. Sometimes the hardest part of a medical job is keeping a straight face.

The trouble with disagreeable people, Tibbs, is that the majority of them seem to be either one's direct relations or part of one's daily job. Present company excluded, of course" -Inspector Percival Pensive

Some years ago I had a conversation with a man who thought that writing and editing fantasy books was a rather frivolous job for a grown woman like me. He wasn’t trying to be contentious, but he himself was a probation officer, working with troubled kids from the Indian reservation where he’d been raised. Day in, day out, he dealt in a concrete way with very concrete problems, well aware that his words and deeds could change young lives for good or ill. I argued that certain stories are also capable of changing lives, addressing some of the same problems and issues he confronted in his daily work: problems of poverty, violence, and alienation, issues of culture, race, gender, and class... “Stories aren’t real,” he told me shortly. “They don’t feed a kid left home in an empty house. Or keep an abusive relative at bay. Or prevent an unloved child from finding ‘family’ in the nearest gang.” Sometimes they do, I tried to argue. The right stories, read at the right time, can be as important as shelter or food. They can help us to escape calamity, and heal us in its aftermath. He frowned, dismissing this foolishness, but his wife was more conciliatory. “Write down the names of some books,” she said. “Maybe we’ll read them.” I wrote some titles on a scrap of paper, and the top three were by Charles de lint – for these are precisely the kind of tales that Charles tells better than anyone. The vital, necessary stories. The ones that can change and heal young lives. Stories that use the power of myth to speak truth to the human heart. Charles de Lint creates a magical world that’s not off in a distant Neverland but here and now and accessible, formed by the “magic” of friendship, art, community, and social activism. Although most of his books have not been published specifically for adolescents and young adults, nonetheless young readers find them and embrace them with particular passion. I’ve long lost count of the number of times I’ve heard people from troubled backgrounds say that books by Charles saved them in their youth, and kept them going. Recently I saw that parole officer again, and I asked after his work. “Gets harder every year,” he said. “Or maybe I’m just getting old.” He stopped me as I turned to go. “That writer? That Charles de Lint? My wife got me to read them books…. Sometimes I pass them to the kids.” “Do they like them?” I asked him curiously. “If I can get them to read, they do. I tell them: Stories are important.” And then he looked at me and smiled.

Losing your home and possessions and often your job; being stamped with an eviction record and denied government housing assistance; relocating to degrading housing in poor and dangerous neighborhoods; and suffering from increased material hardship, homelessness, depression, and illness - this is eviction's fallout. Eviction does not simply drop poor families into a dark valley, a trying yet relatively brief detour on life's journey. It fundamentally redirects their way, casting them onto a different, and much more difficult, path. Eviction is a case, not just a condition, of poverty.

A person choosing to spend large portions of time in an unsatisfying job in order to make ends meet is on a fast track to his deathbed. Time will move increasingly faster as a result of his slow pace—the relativity of time.

make an agreement to exercise mutual control over each other. The unspoken pact between them is, “It’s my job to make you happy, and your job to make me happy. And the best way to get you to work on my life is to act miserable. The more miserable I am, the more you will have to try to make me feel better.” Powerless people use various tactics, such as getting upset, withdrawing, nagging, ridiculing, pouting, crying, or getting angry, to pressure, manipulate, and punish one another into keeping this pact. However, this ongoing power play does nothing to make them happy and mitigate their anxiety in the long term. In fact, their anxiety only escalates by continually affirming that they are not actually powerful. Any sense of love and safety they feel by gaining or surrendering control is tenuous and fleeting. A relational bond built on mutual control simply cannot produce anything remotely like safety, love, or trust. It can only produce more fear, pain, distrust, punishment, and misery. And when taken to an extreme, it produces things like domestic violence.

With a deliberate shrug, he stepped free of the hold on his shoulder. “Tell me something, boys,” he drawled. “Do you wear that leather to turn each other on? I mean, is it a dick thing with you all?” Butch got slammed so hard against the door that his back teeth rattled. The model shoved his perfect face into Butch’s. “I’d watch your mouth, if I were you.” “Why bother, when you’re keeping an eye on it for me? You gonna kiss me now?” A growl like none Butch had ever heard came out of the guy. “Okay, okay.” The one who seemed the most normal came forward. “Back off, Rhage. Hey, come on. Let’s relax.” It took a minute before the model let go. “That’s right. We’re cool,” Mr. Normal muttered, clapping his buddy on the back before looking at Butch. “Do yourself a favor and shut the hell up.” Butch shrugged. “Blondie’s dying to get his hands on me. I can’t help it.” The guy launched back at Butch, and Mr. Normal rolled his eyes, letting his friend go this time. The fist that came sailing at jaw level snapped Butch’s head to one side. As the pain hit, Butch let his own rage fly. The fear for Beth, the pent-up hatred of these lowlifes, the frustration about his job, all of it came out of him. He tackled the bigger man, taking him down onto the floor. The guy was momentarily surprised, as if he hadn’t expected Butch’s speed or strength, and Butch took advantage of the hesitation. He clocked Blondie in the mouth as payback and then grabbed the guy’s throat. One second later, Butch was flat on his back with the man sitting on his chest like a parked car. The guy took Butch’s face into his hand and squeezed, crunching the features together. It was nearly impossible to breathe, and Butch panted shallowly. “Maybe I’ll find your wife,” the guy said, “and do her a couple of times. How’s that sound?" “Don’t have one.” “Then I’m coming after your girlfriend.” Butch dragged in some air. “Got no woman.” “So if the chicks won’t do you, what makes you think I’d want to?” “Was hoping to piss you off.” “Now why’d you want to do that?” Blondie asked. “If I attacked first”—Butch hauled more breath into his lungs—“your boys wouldn’t have let us fight. Would’ve killed me first. Before I had a chance at you.” Blondie loosened his grip a little and laughed as he stripped Butch of his wallet, keys, and cell phone. “You know, I kind of like this big dummy,” the guy drawled. Someone cleared a throat. Rather officiously. Blondie leaped to his feet, and Butch rolled over, gasping. When he looked up, he was convinced he was hallucinating. Standing in the hall was a little old man dressed in livery. Holding a silver tray. “Pardon me, gentlemen. Dinner will be served in about fifteen minutes.” “Hey, are those the spinach crepes I like so much?” Blondie said, going for the tray. “Yes, Sire.” “Hot damn.” The other men clustered around the butler, taking what he offered. Along with cocktail napkins. Like they didn’t want to drop anything on the floor. What the hell was this? “Might I ask a favor?” the butler said. Mr. Normal nodded with vigor. “Bring out another tray of these and we’ll kill anything you want for you.” Yeah, guess the guy wasn’t really normal. Just relatively so. The butler smiled as if touched. “If you’re going to bloody the human, would you be good enough to do it in the backyard?” “No problem.” Mr. Normal popped another crepe in his mouth. “Damn, Rhage, you’re right. These are awesome.

Fifth wheel employees are those who are a result of the mistake made by the human resources wing, i.e. by recruiting wrong person to the wrong job just to fill in the vacancy and then expect better performance. Further such an employee is unable to put in his best and is just an additional mass available within the organization.

Teachers are often, and understandably, impatient for their students to develop clear and adequate ideas. But putting ideas in relation to each other isn't a simple job. It's confusing and this confusion does take time. All of us need time for our confusion if we are to build the breadth and depth that give significance to our knowledge.

The chief causes of the environmental destruction that faces us today are not biological, or the product of individual human choice. They are social and historical, rooted in the productive relations, technological imperatives, and historically conditioned demographic trends that characterize the dominant social system. Hence, what is ignored or downplayed in most proposals to remedy the environmental crisis is the most critical challenge of all: the need to transform the major social bases of environmental degradation, and not simply to tinker with its minor technical bases. As long as prevailing social relations remain unquestioned, those who are concerned about what is happening are left with few visible avenues for environmental action other than purely personal commitments to recycling and green shopping, socially untenable choices between jobs and the environment, or broad appeals to corporations, political policy-makers, and the scientific establishment--the very interests most responsible for the current ecological mess.

Be careful! Your inner child will always hope that your parents will finally change and offer what you’ve always longed for. But your job is to keep your adult outlook and continue relating to them as a separate, independent adult. At this point, you’re looking for an adult relationship with them, not a re-creation of parent-child dynamics, right?

Your identity does not have to be cohesive. Your story doesn’t have to flow. You don’t have to be neatly packaged in a way that other people understand. You have to stop living for your synopsis, the summary we try to piece together in our minds when we imagine people explaining us or evaluating who we are. It doesn’t have to make sense. You’re allowed to be great at a lot of things that don’t necessarily relate to one another. You’re not limited to just one purpose, one talent, one love. You can have a variety of jobs, each of them meaningful at the time you have them. You can be good at a lot of things without lacking in others. You do not have to be a novel; you can be a book of stories.

What is the road as it relates to wealth journey? If you're a Slowlaner, your road is your job: doctor, lawyer, engineer, salesman, hairdresser, pilot. If you're a Fastlaner, your road is a business: Internet entrepreneur, real estate investor, author, or inventor.

Good," said Moobin. "Any questions?" "Yes," said Tiger. "Why do inflammable and flammable mean the same thing?" "Sorry, I should rephrase that: Any questions relating to the job at hand?" There weren't. "Well," said Moobin with finality, "there it is, then. Rest well.

Fine, large, meaningless, general terms like romance and business can always be related. They take the place of thinking, and are highly useful to optimists and lecturers.

In fact, sometimes customers may ask for one thing without realizing that they really need another. It’s your job to anticipate their needs and provide for them.

Every employee should feel like their job is important and that their presence in the company is valued.

When a worker is injured at an IBP plant in Texas, he or she is immediately presented with a waiver. Signing the waiver means forever surrendering the right to sue IBP on any grounds. Workers who sign the waiver may receive medical care under IBP's Workplace Injury Settlement Program. Or they may not. Once workers sign, IBP and its company-approved doctors have control over the job-related medical treatment - for life. Under the program's terms, seeking treatment from an independent physician can be grounds for losing all medical benefits. Workers who refuse to sign the IBP waiver not only risk getting no medical care from the company, but also risk being fired on the spot...Injured workers almost always sign the waiver. The pressure to do so is immense. An IBP medical case manager will literally bring the waiver to a hospital emergency room in order to obtain an injured worker's signature. When Lonita Leal's right hand was mangled by a hamburger grinder at the IBP plant in Amarillo, a case manager talked her into signing the waiver with her left hand as she waited in the hospital for surgery. When Duane Mullin had both hands crushed in a hammer mill at the same plant, an IBP representative persuaded him to sign the waiver with a pen held in his mouth.

She then sat down opposite the steward’s desk and answered a number of job-related questions, such as how quickly she could run, and whether she strongly valued keeping all ten of her fingers. The steward seemed impressed that she found all of his questions perfectly reasonable. Most people, he explained, walked straight out the door. “But this is a library,” she replied in surprise. “What do they expect—that the books won’t try to bite off their fingers?

Catherine Lutz, an anthropologist who has been carrying out a project studying the archipelago of US overseas military bases. She made the fascinating observation that almost all of these bases organize outreach programs, in which soldiers venture out to repair schoolrooms or to perform free dental checkups in nearby towns and villages. The ostensible reason for the programs was to improve relations with local communities, but they rarely have much impact in that regard; still, even after the military discovered this, they kept the programs up because they had such an enormous psychological impact on the soldiers, many of whom would wax euphoric when describing them: for example, “This is why I joined the army,” “This is what military service is really all about—not just defending your country, it’s about helping people!” Soldiers allowed to perform public service duties, they found, were two or three times more likely to reenlist. I remember thinking, “Wait, so most of these people really want to be in the Peace Corps?” And I duly looked it up and discovered: sure enough, to be accepted into the Peace Corps, you need to already have a college degree. The US military is a haven for frustrated altruists.

roll the dice if you’re going to try, go all the way. otherwise, don’t get into it. if you’re going to try, go all the way. this could mean losing girlfriends, wives, relatives, jobs and maybe your mind. go all the way. it could mean not eating for 3 or 4 days. it could mean freezing on a park bench. it could mean jail, alcoholism, it could mean derision, mockery, isolation.

They want to be something. They'll have real jobs. And money. I don't know what I want to be. I mostly trained myself to do well at school as an antidote to all the dark thoughts, the ones that said 'no one likes you very much' and 'you have nothing to show for your life except schoolwork'.

But sitting is not something that we do for a year or two with the idea of mastering it. Sitting is something we do for a lifetime. There is no end to the opening up that is possible for a human being. Eventually we see that we are the limitless, boundless ground of the universe. Our job for the rest of our life is to open up into that immensity and to express it. Having more and more contact with this reality always brings compassion for others and changes our daily life. We live differently, work differently, relate to people differently. Zen is a lifelong study. It isn’t just sitting on a cushion for thirty or forty minutes a day. Our whole life becomes practice, twenty-four hours a day.

The men were afraid she could no longer do her job. They were afraid that she'd never been able to do her job. That every mistake she'd ever made was because she was a girl, and not because she was human.

In the past when I was younger my friends and relations had known what to do with me: some of them used to advise me to volunteer for the army, others to get a job in a pharmacy, and others in the telegraph department; now that I am over twenty-five, that grey hairs are beginning to show on my temples, and that I have been already in the army, and in a pharmacy, and in the telegraph department, it would seem that all earthly possibilities have been exhausted, and people have given up advising me, and merely sigh or shake their heads.

Today, I choose not to take my life for granted. I choose not to look upon the fact that I am healthy, have food in my refrigerator and have clean water to drink as givens. They are not givens for so many people in our world. The fact that I am safe and (relatively) sane are not givens. That I was born into a family who loves me and into a country not ravaged by war are not givens. It is impossible to name all of the circumstances in my life I've taken for granted. All of the basic needs I've had met, all of the friendships and job opportunities and financial blessings and the list, truly, is endless. The fact that I am breathing is a miracle, one I too rarely stop to appreciate. I'm stopping, right now, to be grateful for everything I am and everything I've been given. I'm stopping, right now, to be grateful for every pleasure and every pain that has contributed to the me who sits here and writes these words. I am thankful for my life. This moment is a blessing. Each breath a gift. That I've been able to take so much for granted is a gift, too. But it's not how I want to live—not when gratitude is an option, not when wonder and awe are choices. I choose gratitude. I choose wonder. I choose awe. I choose everything that suggests I'm opening myself to the miraculous reality of simply being alive for one moment more.

The BLM-antifa narrative that police are murdering black and brown people in epidemic proportions needs to be thoroughly debunked. It is not supported by the evidence or data. This should be the job of the media, but it has been they who fan the flames of racial division through one-sided wall-to-wall coverage. The unending distraction from real issues that can otherwise be addressed through evidence-based policy making has us chasing shadows.

I made it three days before the text messages started one afternoon while I was trying to finish warming up before our afternoon session. I had gotten to the LC later than usual and had gone straight to the training room, praising Jesus that I’d decided to change my clothes before leaving the diner once I’d seen what time it was and had remembered lunchtime traffic was a real thing. I was in the middle of stretching my hips when my phone beeped from where I’d left it on top of my bag. I took it out and snickered immediately at the message after taking my time with it. Jojo: WHAT THE FUCK JASMINE I didn’t need to ask what my brother was what-the-fucking over. It had only been a matter of time. It was really hard to keep a secret in my family, and the only reason why my mom and Ben—who was the only person other than her who knew—had kept their mouths closed was because they had both agreed it would be more fun to piss off my siblings by not saying anything and letting them find out the hard way I was going to be competing again. Life was all about the little things. So, I’d slipped my phone back into my bag and kept stretching, not bothering to respond because it would just make him more mad. Twenty minutes later, while I was still busy stretching, I pulled my phone out and wasn’t surprised more messages appeared. Jojo: WHY WOULD YOU NOT TELL ME Jojo: HOW COULD YOU DO THIS TO ME Jojo: DID THE REST OF YOU KEEP THIS FROM ME Tali: What happened? What did she not tell you? Tali: OH MY GOD, Jasmine, did you get knocked up? Tali: I swear, if you got knocked up, I’m going to beat the hell out of you. We talked about contraception when you hit puberty. Sebastian: Jasmine’s pregnant? Rubes: She’s not pregnant. Rubes: What happened, Jojo? Jojo: MOM DID YOU KNOW ABOUT THIS Tali: Would you just tell us what you’re talking about? Jojo: JASMINE IS SKATING WITH IVAN LUKOV Jojo: And I found out by going on Picturegram. Someone at the rink posted a picture of them in one of the training rooms. They were doing lifts. Jojo: JASMINE I SWEAR TO GOD YOU BETTER EXPLAIN EVERYTHING RIGHT NOW Tali: ARE YOU KIDDING ME? IS THIS TRUE? Tali: JASMINE Tali: JASMINE Tali: JASMINE Jojo: I’m going on Lukov’s website right now to confirm this Rubes: I just called Mom but she isn’t answering the phone Tali: She knew about this. WHO ELSE KNEW? Sebastian: I didn’t. And quit texting Jas’s name over and over again. It’s annoying. She’s skating again. Good job, Jas. Happy for you. Jojo: ^^ You’re such a vibe kill Sebastian: No, I’m just not flipping my shit because she got a new partner. Jojo: SHE DIDN’T TELL US FIRST THO. What is the point of being related if we didn’t get the scoop before everybody else? Jojo: I FOUND OUT ON PICTUREGRAM Sebastian: She doesn’t like you. I wouldn’t tell you either. Tali: I can’t find anything about it online. Jojo: JASMINE Tali: JASMINE Jojo: JASMINE Tali: JASMINE Tali: Tell us everything or I’m coming over to Mom’s today. Sebastian: You’re annoying. Muting this until I get out of work. Jojo: Party pooper Tali: Party pooper Jojo: Jinx Tali: Jinx Sebastian: Annoying ... I typed out a reply, because knowing them, if I didn’t, the next time I looked at my phone, I’d have an endless column of JASMINE on there until they heard from me. That didn’t mean my response had to be what they wanted. Me: Who is Ivan Lukov?

I take pride in playing immigrant characters. I've come across people who had a negative opinion about playing Asian characters that have an accent. I've even met Asian actors who won't audition for a role that has an Asian accent. They believe these accented characters reinforce the stereotype of an Asian being the constant foreigner. Frankly, I can't relate. I was an immigrant. And no matter how Americanized I become, no matter how much Jay-Z I listen to, I'll always be an immigrant. Just because I don't speak English with an accent anymore doesn't mean that I'm better than the people who do. My job as an actor is not to judge anyone and to portray a character with humanity. There are real people with real Asian accents in the real world. I used to be one of them. And I'm damn proud of it.

What if I didn’t want to have babies because I loved my job too much to compromise it, or because serious travel makes me feel in relation to the world in an utterly essential way? What if I’ve always liked the looks of my own life much better than those of the ones I saw around me? What if, given the option, I would prefer to accept an assignment to go trekking for a month in the kingdom of Bhutan than spend that same month folding onesies? What if I simply like dogs a whole lot better than babies? What if I have become sure that personal freedom is the thing I hold most dear?

Up until relatively recently, creating original characters from scratch wasn't a major part of an author's job description. When Virgil wrote The Aeneid, he didn't invent Aeneas; Aeneas was a minor character in Homer's Odyssey whose unauthorized further adventures Virgil decided to chronicle. Shakespeare didn't invent Hamlet and King Lear; he plucked them from historical and literary sources. Writers weren't the originators of the stories they told; they were just the temporary curators of them. Real creation was something the gods did. All that has changed. Today the way we think of creativity is dominated by Romantic notions of individual genius and originality, and late-capitalist concepts of intellectual property, under which artists are businesspeople whose creations are the commodities they have for sale.

Love is what helps us accept ourselves, our lives and other people as is. When something unwanted--such as death, illness, loss of a job or relationship--approaches, it is natural for fear to arise. In such moments, we need to find some part of us that is not afraid. When you are afraid, don't you know that you are afraid? That means some part of you, that part that is witnessing your fear, is not afraid. It is not caught by the fear. We can learn to relate to difficult thoughts, strong emotions, or challenging circumstances from the vantage point of the witness, of loving awareness.

(Of course there are gay Betas: the Beta Male boyfriend is highly prized in the gay community because you can teach him how to dress yet you can remain relatively certain that he will never develop a fashion sense or be more fabulous than you.)

Every authoritarian structure can be visualized as a pyramid with an eye on the top. This is the typical flow-chart of any government, any corporation, any Army, any bureaucracy, any mammalian pack. On each rung, participants bear a burden of nescience in relation to those above them. That is, they must be very, very careful that the natural sensory activities of being conscious organisms — the acts of seeing, hearing, smelling, drawing inferences from perception, etc. — are in accord with the reality-tunnel of those above them. This is absolutely vital; pack status (and “job security”) depends on it. It is much less important — a luxury that can easily be discarded — that these perceptions be in accord with objective fact.

A person’s selection of a vocation is a crucial step with significant ramification relating to their degree of financial success, personal happiness, and sense of contributing the best part of themselves – their unique talent – to the community.

This is the pattern of gun killings in big cities. Most homicides are not professional jobs, in felonious pursuits, but are committed by relatives, friends or neighbors, in the home or nearby. They are sparked by liquor, by lust, by jealousy, or greed, or a burning sense of injustice. And most are committed by people with no previous record of violence. It is these who will be restrained by stricter gun laws, who will find it much harder to go home, pick up a gun and shoot an adversary. The liquor will pass, the lust will die, reflection will replace passion if the instrument of death is not so readily available.

Deliberate living: Conscious attention to the basics of life, and a constant attention to your immediate environment and its concerns - A job, a task, a book; anything requiring efficient concentration (Circumstance has no value. It is how one relates to a situation that has value. All true meaning resides in the personal relationship to a phenomenon, what it means to you)

As a result, the process of designing a product at Apple was integrally related to how it would be engineered and manufactured. Ive described one of Apple’s Power Macs. “We wanted to get rid of anything other than what was absolutely essential,” he said. “To do so required total collaboration between the designers, the product developers, the engineers, and the manufacturing

This is one aspect of a reporter's job that never ceases to fascinate and disturb me: facts that go unreported do not exist. How many massacres, how many earthquakes happen in the world, how many ships sink, how many volcanoes erupt, and how many people are persecuted, tortured and killed. Yet if no one is there to see, to write, to take a photograph, it is as if these facts had never occurred, this suffering has no importance, no place in history. Because history exists only if someone relates it. Every little description of a thing observed one can leave a seed in the soil of memory - that keeps me tied to my profession.

The women who take husbands not out of love but out of greed, to get their bills paid, to get a fine house and clothes and jewels; the women who marry to get out of a tiresome job, or to get away from disagreeable relatives, or to avoid being called an old maid — these are whores in everything but name. The only difference between them and my girls is that my girls gave a man his money's worth.

In fact, when we listen to the church today, at least in the West, we are often left with impression that Christianity actually has very little to do with truth. Christianity is only about feeling better about ourselves, about leaping over our difficulties, about being more satisfied, about have better relationships, about getting on with our mothers-in-law, about understanding teenage rebellion, about coping with our unreasonable bosses, about finding greater sexual satisfaction, about getting rich, about receiving our own private miracles, and much else besides. It is about everything except truth. And yet this truth, personally embodied in Christ, gives us a place to stand in order to deal with the complexities of life, such as broken relations, teenage rebellion, and job insecurities.

(one study found that 88 percent of the loss of US manufacturing jobs between 2006 and 2013 was due to automation and related factors),69 it is easy to blame trade with other countries for hollowing out industrial towns and throwing workers onto the unemployment line.

The root of the greatest errors in philosophy lies in projecting our human purposes, criteria and preferences into the objective universe. Hence our "problem of evil"; we strive to reconcile the ills of life with the goodness of God, forgetting the lesson taught to Job, that God is beyond our little good and evil. Good and bad are relative to human and often individual tastes and ends, and have no validity for a universe in which individuals are ephemera, and in which the Moving Finger writes even the history of the race i water.

What is more, the whole apparatus of life has become so complex and the processes of production, distribution, and consumption have become so specialized and subdivided, that the individual person loses confidence in his own unaided capacities: he is increasingly subject to commands he does not understand, at the mercy of forces over which he exercises no effective control, moving to a destination he has not chosen. Unlike the taboo-ridden savage, who is often childishly over-confident in the powers of his shaman or magician to control formidable natural forces, however inimical, the machine-conditioned individual feels lost and helpless as day by day he metaphorically punches his time-card, takes his place on the assembly line, and at the end draws a pay check that proves worthless for obtaining any of the genuine goods of life. This lack of close personal involvement in the daily routine brings a general loss of contact with reality: instead of continuous interplay between the inner and the outer world, with constant feedback or readjustment and with stimulus to fresh creativity, only the outer world-and mainly the collectively organized outer world of the power system-exercises authority: even private dreams must be channeled through television, film, and disc, in order to become acceptable. With this feeling of alienation goes the typical psychological problem of our time, characterized in classic terms by Erik Erikson as the 'Identity Crisis.' In a world of transitory family nurture, transitory human contacts, transitory jobs and places of residence, transitory sexual and family relations, the basic conditions for maintaining continuity and establishing personal equilibrium disappear. The individual suddenly awakens, as Tolstoi did in a famous crisis in his own life at Arzamas, to find himself in a strange, dark room, far from home, threatened by obscure hostile forces, unable to discover where he is or who he is, appalled by the prospect of a meaningless death at the end of a meaningless life.

Nerds are used to transparency. They add value by becoming expert at a technical skill like computer programming. In engineering disciplines, a solution either works or it fails. You can evaluate someone else’s work with relative ease, as surface appearances don’t matter much. Sales is the opposite: an orchestrated campaign to change surface appearances without changing the underlying reality. This strikes engineers as trivial if not fundamentally dishonest. They know their own jobs are hard, so when they look at salespeople laughing on the phone with a customer or going to two-hour lunches, they suspect that no real work is being done. If anything, people overestimate the relative difficulty of science and engineering, because the challenges of those fields are obvious. What nerds miss is that it takes hard work to make sales look easy. SALES

When you were the child of immigrants, you weren't just you; your success was also your parents' your cousins', your relatives' still struggling for life in Haiti or India, wishing they were you. It was your job, your preordained celestial existence or whatever, to make the most of it.

Nothing extraordinary was happening anymore, or would ever happen again. I was just there with my relatives, living pointless, shapeless days that weren't bringing me any closer to anything. It seemed to me that this state of affairs was a relief to my mother. From her perspective, I thought, the past weeks had been a perilous, temporary adventure, something to be endured, and now things were back to normal. It was painful to feel at such a cross-purposes with her. Almost everything that was interesting or meaningful in my story was, in her story, a pointless hazard or annoyance. This was even more true with my aunts. They didn't take anything I did seriously; it was all some trivial, mildly annoying side activity that I insisted on for some reason, having nothing to do with real life. I couldn't challenge or contradict this view, even to myself, because I really didn't know how to anything real. I didn't know how to move to a new city, or have sex, or have a real job, or make someone fall in love with me, or do any kind of study that wasn't just a self-improvement project. For the first time in my life, I couldn't think of anything I particularly wanted to study or to do. I still had the old idea of being a writer, but that was being, not doing. It didn't say what you were supposed to do.

The trick to realize that the boys who talk so much about being rejected that it seems like the’re proud of it aren’t necessarily sweeter or more sensitive than the Bababooey-spouting frat bullies who line up at clubs like SkyBar to run game on girls they want to date rape. There are plenty of nerds who fear women and aren’t sensitive, despite their marketing; they just dislike women in a new, exciting way. Timid racists aren’t sensitive because they lock their car doors when they see a black person on the street. They’re just too scared to get out of the car and shout the “N” word. Fear can be the result of admiration, or it can be a symptom of contempt. When I see squeamish guys passing over qualified women when they’re hiring for a job, or becoming tongue tied when a girl crashes their all-boy conversation at a party, I don’t give them credit for being awestruck. They’re reacting to the intimidating female as an intruder, an alien, and somebody they can’t relate to. It’s not a compliment to be made invisible.

The owner of the means of production is in a position to purchase the labor power of the worker. By using the means of production, the worker produces new goods which become the property of the capitalist. The essential point about this process is the relation between what the worker produces and what he is paid, both measured in terms of real value. Insofar as the labor contract is "free," what the worker receives is determined not by the real value of the goods he produces, but by his minimum needs and by the capitalists' requirements for labor power in relation to the number of workers competing for jobs. It is important to understand that even in theory the payment of the worker is not determined by the value of his product.

I grab it and look up at him while one hundred percent pretending it’s a microphone. “Can you give me an alternate pronunciation of the word?” “I’m going to kick your ass so hard,” he growls as he pulls me into a headlock. How this went from an innocent yet very sexy blow job to MMA, I’ll never know.

Modern elevators are strange and complex entities. The ancient electric winch and “maximum-capacity-eight-persons" jobs bear as much relation to a Sirius Cybernetics Corporation Happy Vertical People Transporter as a packet of mixed nuts does to the entire west wing of the Sirian State Mental Hospital. This is because they operate on the curious principle of “defocused temporal perception.” In other words they have the capacity to see dimly into the immediate future, which enables the elevator to be on the right floor to pick you up even before you knew you wanted it, thus eliminating all the tedious chatting, relaxing and making friends that people were previously forced to do while waiting for elevators. Not unnaturally, many elevators imbued with intelligence and precognition became terribly frustrated with the mindless business of going up and down, up and down, experimented briefly with the notion of going sideways, as a sort of existential protest, demanded participation in the decision-making process and finally took to squatting in basements sulking. An impoverished hitchhiker visiting any planets in the Sirius star system these days can pick up easy money working as a counselor for neurotic elevators.

Where once universities, corporations, movie studios, and the like had been governed by a combination of relatively simple chains of command and informal patronage networks, we now have a world of funding proposals, strategic vision documents, and development team pitches—allowing for the endless elaborations of new and ever more pointless levels of managerial hierarchy, staffed by men and women with elaborate titles, fluent in corporate jargon, but who either have no firsthand experience of what it's like to do the work they are supposed to be managing, or who have done everything in their power to forget it.

Before the Sex Pistols, music was so bloody serious, all run by university graduates. It was all head music devoid of any real intellectualism. There was no deep though in it, merely images pertaining to something mystical, too stupid and absolutely devoid of reality. How on earth were we supposed to relate to that music when we lived in council flats? We had no money, no job, no nothing. So the Pistols projected that anger, that rock-bottom working-class hate.

It would be misleading to give the impression that the persecution of Protestants and Catholics by the Nazi State tore the German people asunder or even greatly aroused the vast majority of them. It did not. A people who had so lightly given up their political and cultural and economic freedoms were not, except for a relatively few, going to die or even risk imprisonment to preserve freedom of worship. What really aroused the Germans in the Thirties were the glittering successes of Hitler in providing jobs, creating prosperity, restoring Germany’s military might, and moving from one triumph to another in his foreign policy.

Most of us are pseudo-scholars...for we are a very large and quite a powerful class, eminent in Church and State, we control the education of the Empire, we lend to the Press such distinction as it consents to receive, and we are a welcome asset at dinner-parties. Pseudo-scholarship is, on its good side, the homage paid by ignorance to learning. It also has an economic side, on which we need not be hard. Most of us must get a job before thirty, or sponge on our relatives, and many jobs can only be got by passing an exam. The pseudo-scholar often does well in examination (real scholars are not much good), and even when he fails he appreciates their inner majesty. They are gateways to employment, they have power to ban and bless. A paper on King Lear may lead somewhere, unlike the rather far-fetched play of the same name. It may be a stepping-stone to the Local Government Board. He does not often put it to himself openly and say, "That's the use of knowing things, they help you to get on." The economic pressure he feels is more often subconscious, and he goes to his exam, merely feeling that a paper on King Lear is a very tempestuous and terrible experience but an intensely real one. ...As long as learning is connected with earning, as long as certain jobs can only be reached through exams, so long must we take the examination system seriously. If another ladder to employment were contrived, much so-called education would disappear, and no one be a penny the stupider.

There are few greater pleasures than feeling proud of someone, of worrying you might burst with it, especially if that someone is related to you and therefore part of your organization. I've always thought of my family that way, as a company. What's good for one of us is good for all of us. Our jobs are to advance the name Sedaris.

Oh, look, there are jobs available in Jacksonville! Today there are two jobs for me and 1.2 million other people in this city to choose from. I can either go into the advertising industry by being a sign spinner, which sounds perfect for me because I really enjoy standing in the heat and getting honked at by drivers, or I can go into public relations by being a part time host/hostess at the Applebees on Old. St. Augustine Rd. Both of these jobs sound great, but since the competition for them is so stiff, I’m really regretting not having taken on another $50,000 dollars of debt and getting a master’s degree. I’m not feeling confident that I’m qualified for either of them.

In this moment, however you are searching, stop. Whether you are searching for peace and happiness in a relationship, in a better job, or even in world peace, just for one moment stop absolutely. There is nothing wrong with these pursuits, but if you are engaging in them to get peace or to get happiness, you are overlooking the ground of peace that is already here. Once you discover this ground of peace, then whatever pursuits you engage in will be informed by your discovery. Then you will naturally bring what you have discovered to the world, to politics, to all your relationships. This discovery has infinite, complex ramifications, but the essence of it is very simple. If you will stop all activity, just for one instant, even for one-tenth of a second, and simply be utterly still, you will recognize the inherent spaciousness of your being that is already happy and at peace with itself. Because of our conditioning, we normally dismiss this ground of peace with an immediate, “Yes, but what about my life? I have responsibilities. I need to keep busy. The absolute doesn’t relate to my world, my existence.” These conditioned thoughts just reinforce further conditioning. But if you will take a moment to recognize the peace that is already alive within you, you then actually have the choice to trust it in all your endeavors, in all your relationships, in every circumstance of your life. It doesn’t mean that your life will be swept clean of conflicts, challenges, pain, or suffering. It means that you will have recognized a sanctuary where the truth of yourself is present, where the truth of God is present, regardless of the physical, mental, or emotional circumstances of your life.

Offered a job as book critic for Time magazine as a young man, Bellow had been interviewed by Chambers and asked to give his opinion about William Wordsworth. Replying perhaps too quickly that Wordsworth had been a Romantic poet, he had been brusquely informed by Chambers that there was no place for him at the magazine. Bellow had often wondered, he told us, what he ought to have said. I suggested that he might have got the job if he'd replied that Wordsworth was a once-revolutionary poet who later became a conservative and was denounced by Browning and others as a turncoat. This seemed to Bellow to be probably right. More interesting was the related question: What if he'd kept that job?

But down these mean streets a man must go who is not himself mean, who is neither tarnished nor afraid. The detective in this kind of story must be such a man. He is the hero; he is everything. He must be a complete man and a common man and yet an unusual man. He must be, to use a rather weathered phrase, a man of honor—by instinct, by inevitability, without thought of it, and certainly without saying it. He must be the best man in his world and a good enough man for any world. I do not care much about his private life; he is neither a eunuch nor a satyr; I think he might seduce a duchess and I am quite sure he would not spoil a virgin; if he is a man of honor in one thing, he is that in all things. He is a relatively poor man, or he would not be a detective at all. He is a common man or he could not go among common people. He has a sense of character, or he would not know his job. He will take no man’s money dishonestly and no man’s insolence without a due and dispassionate revenge. He is a lonely man and his pride is that you will treat him as a proud man or be very sorry you ever saw him. He talks as the man of his age talks—that is, with rude wit, a lively sense of the grotesque, a disgust for sham, and a contempt for pettiness. The story is this man’s adventure in search of a hidden truth, and it would be no adventure if it did not happen to a man fit for adventure. He has a range of awareness that startles you, but it belongs to him by right, because it belongs to the world he lives in. If there were enough like him, the world would be a very safe place to live in, without becoming too dull to be worth living in.

An excess of meetings indicates that jobs have not been defined clearly, have not been structured big enough, have not been made truly responsible. Also the need for meetings indicates that the decisions and relations analyses either have not been made at all or have not been applied. The rule should be to minimize the need for people to get together to accomplish anything.

Cooperatives have lower absentee rates and less worker turnover than their conventional competitors. (For instance, the annual rate of turnover in the Mondragon cooperatives in 1974 was two percent, while in comparable capitalist firms it was 14 percent.)94 Members show relatively high individual work effort, tending to act as their own supervisors, at least to a greater degree than employees do elsewhere. Job rotation, where it happens, enhances the attractiveness of the work. And there are greater incentives to help one another than in a competitive environment.

Now I think that a fundamental fact that explains the all-round reign of terror found under socialism is the incredible dilemma in which a socialist state places itself in relation to the masses of its citizens. On the one hand, it assumes full responsibility for the individual’s economic well-being. Russian or Bolshevik-style socialism openly avows this responsibility—this is the main source of its popular appeal. On the other hand, in all of the ways one can imagine, a socialist state makes an unbelievable botch of the job. It makes the individual’s life a nightmare.

Bob had been caught by the white death, the threat of which hung over every male black in the South. I had heard whispered tales of black boys having sex relations with white prostitutes in the hotels in town, but I had never paid any close attention to them; now those tales came home to me in the form of the death of a man I knew. I did not search for a job that day; I returned home

The relationship between any two communities in the global economy is not unlike a marriage. As couples counselors advise, relationships falter when two partners are too interdependent. When any stress affecting one partner - the loss of a job, an illness, a bad-hair day - brings down the other, the couple suffers. A much healthier relationship is grounded in the relative strength of each partner, who each should have his or her own interests, hobbies, friends, and professional identity, so that when anything goes wrong, the couple can support one another from a position of strength. Our ability to love, like our ability to produce, must be grounded in our own security. And our economy, like our love, when it comes from a place of community, can grow without limit.

Your assumptions about the lives of others are in direct relation to your naïve pomposity. Many people you believe to be rich are not rich. Many people you think have it easy worked hard for what they got. Many people who seem to be gliding right along have suffered and are suffering. Many people who appear to you to be old and stupidly saddled down with kids and cars and houses were once every bit as hip and pompous as you. When you meet a man in the doorway of a Mexican restaurant who later kisses you while explaining that this kiss doesn’t ‘mean anything’ because, much as he likes you, he is not interested in having a relationship with you or anyone right now, just laugh and kiss him back. Your daughter will have his sense of humor. Your son will have his eyes. The useless days will add up to something. The shitty waitressing jobs. The hours writing in your journal. The long meandering walks. The hours reading poetry and story collections and novels and dead people’s diaries and wondering about sex and God and whether you should shave under your arms or not. These things are your becoming. One Christmas at the very beginning of your twenties when your mother gives you a warm coat that she saved for months to buy, don’t look at her skeptically after she tells you she thought the coat was perfect for you. Don’t hold it up and say it’s longer than you like your coats to be and too puffy and possibly even too warm. Your mother will be dead by spring. That coat will be the last gift she gave you. You will regret the small thing you didn’t say for the rest of your life. Say thank you.

with you, the sense i have lost my place in a book or simply lost — misplaced the memory which isn't in the last place where I looked. a thought that the clouds don't move — that it is we who thunder past — there it is! an old vacation, a train ride — sense of immobility. as sky and forest scroll past in relation, we are not moved, pretend to love the view, resort at length to scripted conversation by a poet-turned-screenwriter who didn't want this job, career gone grossly wrong and now drafts action film scripts wholly two- dimensional unless you choose to don the 3d glasses that do not stay on —

There is a theory about human behavior called the 10-80-10 principle. I speak of it often when I talk to corporate groups or business leaders. It is the best strategy I know for getting the most out of your team. Think of your team or your organization as a big circle. At the very center of it, the nucleus, are the top 10 percenters, people who give all they've got all the time, who are the essence of self-discipline, self-respect, and the relentless persuit of improvement. They are the elite- the most powerful component of any organization. They are the people I love to coach. Outside the nucleus are the 80 percenters. They are the majority- people who go to work, do a good job, and are relatively reliable. The 80 percenters are for the most part trustworthy and dutiful, but they simply don't have the drive and the unbending will that the nucleus guys do. They just don't burn as hot. The final 10 percenters are uninterested or defiant. They are on the periphery, mostly just coasting through life, not caring about reaching their potential or honoring the gifts they've been given. They are coach killers. The leadership challenge is to move as many of the 80 percenters into the nucleus as you can.

Proverbs is in many respects a work on ethics, presenting arguments concerning the manner in which moral precepts relate to life and the good; Job investigates the reasons good individuals (and, by implication, good nations) should suffer catastrophe; Esther seeks an account of how God’s will works in political circumstances in which one sees nothing but the decisions and deeds of human actors; and so forth.

«“We’re talking about the technical aspects of translation again. Do I have to do all the work here? Who can tell me one of the problems translators face?” Rashmi raises her hand. “Well, most words have different meanings.” “Good,” Professeur Cole says. “More. Elaborate.” St. Clair sits next to Rashmi, but he’s not listening. He scribbles something fiercely in the margins of his book. “Well,” Rashmi says. “It’s the translator’s job to determine which definition the author means. And not only that, but there could be other meanings in relation to the context.”55 “So what you’re saying,” Professeur Cole says, “is that the translator has a lot of decisions to make. That there are multiple meanings to be found in any word, in any sentence. In any situation.” “Exactly,” Rashmi says. And then she cuts her eyes at me.»

I am completely an elitist in the cultural but emphatically not the social sense. I prefer the good to the bad, the articulate to the mumbling, the aesthetically developed to the merely primitive, and full to partial consciousness. I love the spectacle of skill, whether it's an expert gardener at work or a good carpenter chopping dovetails. I don't think stupid or ill-read people are as good to be with as wise and fully literate ones. I would rather watch a great tennis player than a mediocre one, unless the latter is a friend or a relative. Consequently, most of the human race doesn't matter much to me, outside the normal and necessary frame of courtesy and the obligation to respect human rights. I see no reason to squirm around apologizing for this. I am, after all, a cultural critic, and my main job is to distinguish the good from the second-rate, pretentious, sentimental, and boring stuff that saturates culture today, more (perhaps) than it ever has. I hate populist [shit], no matter how much the demos love it.

if you look at Indigenous and traditional healing practices, they do a remarkable job of creating a total mind-body experience that influences multiple brain systems. Remember, trauma “memories” span multiple brain areas. So these traditional practices will have cognitive, relational-based, and sensory elements. You retell the story; create images of the battle, hunt, death; hold each other; massage; dance; sing.

On the same convoy were two marine “snuffies,” or combat correspondents, Steve Berntson and Dale Dye. Both were marine sergeants with unusual jobs. They were “military journalists,” or, rather, public relations reporters in the field charged with writing stories about their fellow marines. They were assigned to the Information Services Office (ISO) and covered the war the same way as civilian journalists but with a mandate to stress the positive. They had a license to go anywhere and do anything that could be turned into a story, so they were far more widely traveled than most marines, and they had a great deal more independence.

Everybody looks at oil and almost entirely forget that the percentage of jobs the oil sector creates is relatively small compared to the population; the introduction of more sophisticated exploration methods makes it even worse. Oil companies now look for smarter, leaner and cheaper operations. Where will these leave the economy? Good disposable income to the government with no real value to the people of the Niger Delta.

Trump is Trump. I came to understand that he believed he could run the Executive Branch and establish national-security policies on instinct, relying on personal relationships with foreign leaders, and with made-for-television showmanship always top of mind. Now, instinct, personal relations, and showmanship are elements of any President’s repertoire. But they are not all of it, by a long stretch. Analysis, planning, intellectual discipline and rigor, evaluation of results, course corrections, and the like are the blocking and tackling of presidential decision-making, the unglamorous side of the job. Appearance takes you only so far.

The employee differs from a slave in the fact that he is free to change his job if he can, and in his right to spend his non-working hours as he pleases. The analogy that I wish to bring out is in relation to government. Tyrannies, oligarchies, and democracies differed in their relations to free men; in relation to slaves, they were all alike. Similarly in a capitalist industrial enterprise the power may be divided among investors monarchically, oligarchically, or democratically, but employees, unless they are investors, have no share in it whatever, and are thought to have as little claim as slaves were thought to have in antiquity.

Milwaukee, Rebecca. Order and sobriety and a devotion to cleanliness that scours out the soul. Decent people doing their best to live decent lives, three's nothing really to hate them for, they do their jobs and maintain their property and love their children (most of the time); they take family vacations and visit relatives and decorate their houses for the holidays, collect some things and save up for other things; they're good people (most of them, most of the time), but if you were me, if you were young Pete Harris, you felt the modesty of it eroding you, depopulating you, all those little satisfactions and no big, dangerous ones; no heroism, no genius, no terrible yearning for anything you can't at least in theory actually have. If you were young lank-haired, pustule-plagued Pete Harris you felt like you were always about to expire from the safety of your life, its obdurate sensibleness, that Protestant love of the unexceptional; the eternal certainty of the faithful that flamboyance and the macabre are not just threatening but - worse - uninteresting.

Fear of the Dark I’ve always been prone to worry and anxiety, but after I became a mother, negotiating joy, gratitude, and scarcity felt like a full-time job. For years, my fear of something terrible happening to my children actually prevented me from fully embracing joy and gratitude. Every time I came too close to softening into sheer joyfulness about my children and how much I love them, I’d picture something terrible happening; I’d picture losing everything in a flash. At first I thought I was crazy. Was I the only person in the world who did this? As my therapist and I started working on it, I realized that “my too good to be true” was totally related to fear, scarcity, and vulnerability. Knowing that those are pretty universal emotions, I gathered up the courage to talk about my experiences with a group of five hundred parents who had come to one of my parenting lectures. I gave an example of standing over my daughter watching her sleep, feeling totally engulfed in gratitude, then being ripped out of that joy and gratitude by images of something bad happening to her. You could have heard a pin drop. I thought, Oh, God. I’m crazy and now they’re all sitting there like, “She’s a nut. How do we get out of here?” Then all of the sudden I heard the sound of a woman toward the back starting to cry. Not sniffle cry, but sob cry. That sound was followed by someone from the front shouting out, “Oh my God! Why do we do that? What does it mean?” The auditorium erupted in some kind of crazy parent revival. As I had suspected, I was not alone.

(“We live in a world in which relatively few people—maybe 500 or 1,000—make the important decisions”—Philip B. Heymann of Harvard Law School, quoted by Anthony Lewis, New York Times, April 21, 1995.) Our lives depend on whether safety standards at a nuclear power plant are properly maintained; on how much pesticide is allowed to get into our food or how much pollution into our air; on how skillful (or incompetent) our doctor is; whether we lose or get a job may depend on decisions made by government economists or corporation executives; and so forth. Most individuals are not in a position to secure themselves against these threats to more [than] a very limited extent.

There was also more practical inquiry. How should I make a living? How do I get my relatives out of my house? Could you help me postpone payment of this loan? The dervishes had jobs in the workday world: mason, weaver, bookbinder, grocer, hatmaker, tailor, carpenter. They were craftsmen and -women, not renunciates of everyday life, but affirmative makers and ecstatics. Some people call them sufis, or mystics. I say they're on the way of the heart.

. . . Neither ecological nor social engineering will lead us to a conflict-free, simple path . . . Utilitarians and others who simply advise us to be happy are unhelpful, because we almost always have to make a choice either between different kinds of happiness--different things to be happy _about_--or between these and other things we want, which nothing to do with happiness. . . . Do we find ourselves a species naturally free from conflict? We do not. There has not, apparently, been in our evolution a kind of rationalization which might seem a possible solution to problems of conflict--namely, a takeover by some major motive, such as the desire for future pleasure, which would automatically rule out all competing desires. Instead, what has developed is our intelligence. And this in some ways makes matters worse, since it shows us many desirable things that we would not otherwise have thought of, as well as the quite sufficient number we knew about for a start. In compensation, however, it does help us to arbitrate. Rules and principles, standards and ideals emerge as part of a priority system by which we guide ourselves through the jungle. They never make the job easy--desires that we put low on our priority system do not merely vanish--but they make it possible. And it is in working out these concepts more fully, in trying to extend their usefulness, that moral philosophy begins. Were there no conflict, it [moral philosophy] could never have arisen. The motivation of living creatures does got boil down to any single basic force, not even an 'instinct of self-preservation.' It is a complex pattern of separate elements, balanced roughly in the constitution of the species, but always liable to need adjusting. Creatures really have divergent and conflicting desires. Their distinct motives are not (usually) wishes for survival or for means to survival, but for various particular things to be done and obtained while surviving. And these can always conflict. Motivation is fundamentally plural. . . An obsessive creature dominated constantly by one kind of motive, would not survive. All moral doctrine, all practical suggestions about how we ought to live, depend on some belief about what human nature is like. The traditional business of moral philosophy is attempting to understand, clarify, relate, and harmonize so far as possible the claims arising from different sides of our nature. . . . One motive does not necessarily replace another smoothly and unremarked. There is _ambivalence_, conflict behavior.

Getting a good job, working long hours, keeping your skills relevant, navigating the politics of an organization, finding a live/work balance...these are all really hard. In contrast, respecting institutions, having manners, demonstrating a level of humility...these are all (relatively) easy. Get the easy stuff right. In and of themselves they will not make you successful. However, not possessing them will hold you back and you will not achieve your potential.

How can you talk about the poor child without addressing the country that let her be so? It’s a relatively new way of thinking for me. I was raised to put all responsibility on the individual, on the bootstraps with which she ought pull herself up. But it’s the way of things that environment changes outcomes. Or, to put it in my first language: The crop depends on the weather, dudnit? A good seed’ll do ’er job ’n’ sprout, but come hail ’n’ yer plumb outta luck regardless.

The key is to take a larger project or goal and break it down into smaller problems to be solved, constraining the scope of work to solving a key problem, and then another key problem. This strategy, of breaking a project down into discrete, relatively small problems to be resolved, is what Bing Gordon, a cofounder and the former chief creative officer of the video game company Electronic Arts, calls smallifying. Now a partner at the venture capital firm Kleiner Perkins, Gordon has deep experience leading and working with software development teams. He’s also currently on the board of directors of Amazon and Zynga. At Electronic Arts, Gordon found that when software teams worked on longer-term projects, they were inefficient and took unnecessary paths. However, when job tasks were broken down into particular problems to be solved, which were manageable and could be tackled within one or two weeks, developers were more creative and effective.

Selling your house, giving away possessions, working multiple jobs for a period of time, going back to school and moving in with friends or relatives, sharing a car with your partner and riding your bike more, investing all your savings in a new venture, living on the other side of the world for a year— your friends may not understand, your co-workers may not get it, your extended family may think you’ve lost your mind— that’s okay. Better to receive some odd looks and have a few people roll their eyes than spend your days wondering, What if I did that . . . ? Take that step. Make that leap. Try that new thing. If it helps clarify your ikigai, if it gets you up in the morning, if it’s good for you and the world, do it.

Forty percent of the workforce are white-collar workers, most of whom have some of the most tedious and idiotic jobs ever concocted. Entire industries, insurance and banking and real estate for instance, consist of nothing but useless paper-shuffling. It is no accident that the "tertiary sector," the service sector, is growing while the "secondary sector" (industry) stagnates and the "primary sector" (agriculture) nearly disappears. Because work is unnecessary except to those whose power it secures, workers are shifted from relatively useful to relatively useless occupations as a measure to assure public order. Anything is better than nothing. That's why you can't go home just because you finish early. They want your *time*

Once we obtain high-quality foods, we still must prepare them properly. The first step in nontoxic food preparation is to wash or peel foods in order to remove agricultural chemicals, bacteria and molds. Waxed foods (such as most cucumbers, eggplant, turnips and apples) definitely should be peeled, because the wax often is covering surface residues of pesticides and fungicides that are applied before the wax is applied; also, questions abound about the safety of some of the waxes. For foods that cannot be peeled, washing under running water for a minute or two does a relatively good cleaning job; using a pure, liquid castile soap (a mild soap made from olive oil and sodium hydroxide) cleans even better. For foods like lettuce,

men worked fifty, sixty, even seventy or more hours a week; the women worked all the time, with little assistance from labor-saving devices, washing laundry, ironing shirts, mending socks, turning collars, sewing on buttons, mothproofing woolens, polishing furniture, sweeping and washing floors, washing windows, cleaning sinks, tubs, toilets, and stoves, vacuuming rugs, nursing the sick, shopping for food, cooking meals, feeding relatives, tidying closets and drawers, overseeing paint jobs and household repairs, arranging for religious observances, paying bills and keeping the family’s books while simultaneously attending to their children’s health, clothing, cleanliness, schooling, nutrition, conduct, birthdays, discipline, and morale.

This crusading spirit of the managers and engineers, the idea of designing and manufacturing and distributing being sort of a holy war: all that folklore was cooked up by public relations and advertising men hired by managers and engineers to make big business popular in the old days, which it certainly wasn't in the beginning. Now, the engineers and managers believe with all their hearts the glorious things their forebears hired people to say about them. Yesterday's snow job becomes today's sermon.

Much of what bureaucrats do, after all, is evaluate things. They are continually assessing, auditing, measuring, weighing the relative merits of different plans, proposals, applications, courses of action, or candidates for promotion. Market reforms only reinforce this tendency. This happens on every level. It is felt most cruelly by the poor, who are constantly monitored by an intrusive army of moralistic box-tickers assessing their child-rearing skills, inspecting their food cabinets to see if they are really cohabiting with their partners, determining whether they have been trying hard enough to find a job, or whether their medical conditions are really sufficiently sever to disqualify them from physical labor. All rich countries now employ legions of functionaries whose primary function is to make poor people feel bad about themselves. (p. 41)

As I was editing this chapter, a survey of more than thirty-five hundred Australian surgeons revealed a culture rife with bullying, discrimination, and sexual harassment, against women especially (although men weren’t untouched either). To give you a flavor of professional life as a woman in this field, female trainees and junior surgeons “reported feeling obliged to give their supervisors sexual favours to keep their jobs”; endured flagrantly illegal hostility toward the notion of combining career with motherhood; contended with “boys’ clubs”; and experienced entrenched sexism at all levels and “a culture of fear and reprisal, with known bullies in senior positions seen as untouchable.”68 I came back to this chapter on the very day that news broke in the state of Victoria, Australia, where I live, of a Victorian Equal Opportunity and Human Rights Commission report revealing that sexual discrimination and harassment is also shockingly prevalent in the Victorian Police, which unlawfully failed to provide an equal and safe working environment.69 I understand that attempts to identify the psychological factors that underlie sex inequalities in the workplace are well-meaning. And, of course, we shouldn’t shy away from naming (supposedly) politically unpalatable causes of those inequalities. But when you consider the women who enter and persist in highly competitive and risky occupations like surgery and policing—despite the odds stacked against them by largely unfettered sex discrimination and harassment—casual scholarly suggestions that women are relatively few in number, particularly in the higher echelons, because they’re less geared to compete in the workplace, start to seem almost offensive. Testosterone

Initiation asks the son to move his love energy away from the attractive mother to the relatively unattractive serpent father. All that is ashes work. When a man enters this stage he regards Descent as a holy thing, he increases his tolerance for ashes, eats dust as snake do, increases his stomach for terrifying insights, deepens his ability to digest the evil facts of history, accepts the job of working seven years under the ground, leaves the granary at will through the rat’s hole, bites on cinders, learns to shudder, and follows the voice of the old mole below the ground.

Their attitude toward another aspect of organization shows the same bias. What of the "group life", the loss of individualism? Once upon a time it was conventional for young men to view the group life of the big corporations as one of its principal disadvantages. Today, they see it as a positive boon. Working with others, they believe, will reduce the frustration of work, and they often endow the accompanying suppression of ego with strong spiritual overtones. They will concede that there is often a good bit of wasted time in the committee way of life and that the handling of human relations involves much suffering of fools gladly. But this sort of thing, they say, is the heart of the organization man's job, not merely the disadvantages of it. "Any man who feels frustrated by these things," one young trainee with face unlined said to me, "can never be an executive".

These young-marrying, contemporaries or juniors of the Beat Generation, have often expressed themselves as follows: "My highest aim in life is to achieve a normal healthy marriage and raise healthy [non-neurotic] children." On the face of it, this remark is preposterous. What was always taken as a usual and advantageous life-condition for work in the world and the service of God, is now regarded as an heroic goal to be striven for. Yet we see that it is a hard goal to achieve against the modern obstacles. Also it is a real goal, with objective problems that a man can work at personally, and take responsibility for, and make decisions about—unlike the interpersonal relations of the corporation, or the routine of the factory job for which the worker couldn't care less. But now, suppose the young man is achieving this goal: he has the wife, the small kids, the suburban home, and the labor-saving domestic devices. How is it that it is the same man who uniformly asserts that he is in a Rat Race? Either the goal does not justify itself, or indeed he is not really achieving it. Perhaps the truth is, if marriage and children are the goal, a man cannot really achieve it. It is not easy to conceive of a strong husband and father who does not justified in his work and independent in the world. Correspondingly, his wife feels justified in the small children, but does she have a man, do the children have a father, if he is running a Rat Race? Into what world do the small children grow up in such a home?

What Hurts the People There are five things that hurt the people: There are local officials who use public office for personal benefit, taking improper advantage of their authority, holding weapons in one hand and people’s livelihood in the other, corrupting their offices, and bleeding the people. There are cases where serious offenses are given light penalties; there is inequality before the law, and the innocent are subjected to punishment, even execution. Sometimes serious crimes are pardoned, the strong are supported, and the weak are oppressed. Harsh penalties are applied, unjustly torturing people to get at facts. Sometimes there are officials who condone crime and vice, punishing those who protest against this, cutting off the avenues of appeal and hiding the truth, plundering and ruining lives, unjust and arbitrary. Sometimes there are senior officials who repeatedly change department heads so as to monopolize the government administration, favoring their friends and relatives while treating those they dislike with unjust harshness, oppressive in their actions, prejudiced and unruly. They also use taxation to reap profit, enriching themselves and their families by exactions and fraud. Sometimes local officials extensively tailor awards and fines, welfare projects, and general expenditures, arbitrarily determining prices and measures, with the result that people lose their jobs. These five things are harmful to the people, and anyone who does any of these should be dismissed from office.

Today, with the defeat of [the Equal Rights Amendment], the tightening economy, and increased conservatism, it is easier once again for white women to believe the dangerous fantasy that if you are good enough, pretty enough, sweet enough, quiet enough, teach the children to behave, hate the right people, and marry the right men, then you will be allowed to co-exist with patriarchy in relative peace, at least until a man needs your job or the neighborhood rapist happens along. And true, unless one lives and loves in the trenches it is difficult to remember that the war against dehumanization is ceaseless.

It is unfeeling to speak of the people who cooperate in the production of art works as "personnel" or, worse yet, "support personnel", but that accurately reflects their importance in the conventional art world view. In that view, the person who does the "real work", making the choices that give the work its artistic importance and integrity, is the artist, who may be any of a number of people involved in its production, everyone else's job is to assist. I do not accept the view of the relative importance of the "personnel" involved that the term connotes, but i use it to emphasize that it is the common view in art worlds

Baseball also has statistical rigor. Its gurus have an immense data set at hand, almost all of it directly related to the performance of players in the game. Moreover, their data is highly relevant to the outcomes they are trying to predict. This may sound obvious, but as we’ll see throughout this book, the folks building WMDs routinely lack data for the behaviors they’re most interested in. So they substitute stand-in data, or proxies. They draw statistical correlations between a person’s zip code or language patterns and her potential to pay back a loan or handle a job. These correlations are discriminatory, and some of them are illegal.

A child who has been denied the experience of connecting with his own emotions is first consciously and then unconsciously (through the internal identification with the parent) dependent on his parents. Alice Miller writes: He cannot rely on his own emotions, has not come to experience them through trial and error, has no sense of his own real needs and is alienated from himself to the highest degree. Such a person cannot separate from his parents. He is fantasy bonded with them. He has an illusion (fantasy) of connection, i.e., he really thinks there is a love relationship between himself and his parents. Actually he is fused and enmeshed. This is an entrapment rather than a relationship. Later on this fantasy bond will be transferred to other relationships. This fantasy-bonded person is still dependent on affirmation from his partner, his children, his job. He is especially dependent on his children. A fantasy-bonded person never has a real connection or a real relationship with anyone. There is no real, authentic self there for another to relate to. The real parents, who only accepted the child when he pleased them, remain as introjected voices. The true self hides from these introjected voices just as the real child did. The “loneliness of the parental home” is replaced by “isolation within the self.” Grandiosity is often the result of all this. The grandiose person is admired everywhere and cannot live without admiration. If his talents fail him, it is catastrophic. He must be perfect, otherwise depression is near. Often the most gifted among us are driven in precisely this manner. Many of the most gifted people suffer from severe depression. It cannot be otherwise because depression is about the lost and abandoned child within. “One is free from depression,” writes Alice Miller in The Drama of the Gifted Child, “when self-esteem is based on the authenticity of one’s own feelings and not on the possession of certain qualities.” Emotional abandonment is most often multigenerational. The child of the narcissistically deprived parent becomes an adult with a narcissistically deprived child and will use his children as he was used for his narcissistic supplies. That child then becomes an adult child and the cycle is repeated.

Donald Trump consciously stokes racist sentiment, and has given a rocket boost to the ‘alt-right’ fringe of neo-Nazis and white nationalists. But to write off all those who voted for him as bigoted will only make his job easier. It is also inaccurate. Millions who backed Trump in 2016 had voted for Barack Obama in 2008. Did they suddenly become deplorable? A better explanation is that many kinds of Americans have long felt alienated from an establishment that has routinely sidelined their economic complaints. In 2008 America went for the outsider, an African-American with barely any experience in federal politics. Obama offered hope. In 2016 it went for another outsider with no background in any kind of politics. Trump channelled rage. To be clear: Trump poses a mortal threat to all America’s most precious qualities. But by giving a higher priority to the politics of ethnic identity than people’s common interests, the American left helped to create what it feared. The clash of economic interests is about relative trade-offs. Ethnic politics is a game of absolutes. In 1992, Bill Clinton won the overwhelming majority of non-college whites. By 2016, most of them had defected. Having branded their defection as racially motivated, liberals are signalling that they do not want them back.

What do you mean by manipulated?” “Well, first they asked us to name and list all our close relatives like uncles and grandparents. Then, a few days later we were instructed to write essays about their jobs and about their discussions and the discussions your parents had at home. If you failed to write about some relative whom you had previously mentioned, you were questioned about him.” Harold adjusted his belt buckle and Karl noticed that his friend had lost some weight. “I don’t understand why your teachers would be interested in your parents’ discussions. It sounds like as if they wanted to learn from you, while it should be the other way around.

The history of black workers in the United States illustrates the point. As already noted, from the late nineteenth-century on through the middle of the twentieth century, the labor force participation rate of American blacks was slightly higher than that of American whites. In other words, blacks were just as employable at the wages they received as whites were at their very different wages. The minimum wage law changed that. Before federal minimum wage laws were instituted in the 1930s, the black unemployment rate was slightly lower than the white unemployment rate in 1930. But then followed the Davis-Bacon Act of 1931, the National Industrial Recovery Act of 1933 and the Fair Labor Standards Act of 1938—all of which imposed government-mandated minimum wages, either on a particular sector or more broadly. The National Labor Relations Act of 1935, which promoted unionization, also tended to price black workers out of jobs, in addition to union rules that kept blacks from jobs by barring them from union membership. The National Industrial Recovery Act raised wage rates in the Southern textile industry by 70 percent in just five months and its impact nationwide was estimated to have cost blacks half a million jobs. While this Act was later declared unconstitutional by the Supreme Court, the Fair Labor Standards Act of 1938 was upheld by the High Court and became the major force establishing a national minimum wage. As already noted, the inflation of the 1940s largely nullified the effect of the Fair Labor Standards Act, until it was amended in 1950 to raise minimum wages to a level that would have some actual effect on current wages. By 1954, black unemployment rates were double those of whites and have continued to be at that level or higher. Those particularly hard hit by the resulting unemployment have been black teenage males. Even though 1949—the year before a series of minimum wage escalations began—was a recession year, black teenage male unemployment that year was lower than it was to be at any time during the later boom years of the 1960s. The wide gap between the unemployment rates of black and white teenagers dates from the escalation of the minimum wage and the spread of its coverage in the 1950s. The usual explanations of high unemployment among black teenagers—inexperience, less education, lack of skills, racism—cannot explain their rising unemployment, since all these things were worse during the earlier period when black teenage unemployment was much lower. Taking the more normal year of 1948 as a basis for comparison, black male teenage unemployment then was less than half of what it would be at any time during the decade of the 1960s and less than one-third of what it would be in the 1970s. Unemployment among 16 and 17-year-old black males was no higher than among white males of the same age in 1948. It was only after a series of minimum wage escalations began that black male teenage unemployment not only skyrocketed but became more than double the unemployment rates among white male teenagers. In the early twenty-first century, the unemployment rate for black teenagers exceeded 30 percent. After the American economy turned down in the wake of the housing and financial crises, unemployment among black teenagers reached 40 percent.

Back in the 1920s, the major manual of the public relations industry actually was titled Propaganda (in those days, people were a little bit more honest). It opens saying something like this: the conscious and intelligent manipulation of the organized habits and opinions of the masses is a central feature of a democratic system―the wording is virtually like that. Then it says: it is the job of the “intelligent minorities” to carry out this manipulation of the attitudes and opinions of the masses. And really that’s the leading doctrine of modern liberal-democratic intellectual thought: that if you lose the power to control people by force, you need better indoctrination.

Naturally, it is too good to be true. Diamond's idea of helping you with your job is to lecture you on the obsolete and retrograde nature of salaried employment. He goes on at length, in his constricted nasal manner, about how, in our social history, jobs are an aberration, a flash in the pan. Human beings have been on earth for a million years, he claims (you think he's mistaken about that), but have only had jobs for the past five hundred years (that doesn't sound right, either), an inconsequential period, relatively speaking. People have always worked, he explains, but they have only held jobs with wages and employers and vacations and pink slips--for a very short time.

TRY: Asking yourself why you meditate or why you want to meditate. Don’t believe your first answers. Just write down a list of whatever comes to mind. Continue asking yourself. Also, inquire about your values, about what you honor most in life. Make a list of what is really important to you. Ask yourself: What is my vision, my map for where I am and where I am going? Does this vision reflect my true values and intentions? Am I remembering to embody those values? Do I practice my intentions? How am I now in my job, in my family, in my relationships, with myself? How do I want to be? How might I live my vision, my values? How do I relate to suffering, both my own and others’?

The redirection of orientation and attention can be as simple as asking clients to become aware of a "good" or "safe" feeling in the body instead of focusing on their physical pain or elevated heart rate. Or the therapist can ask clients to experiment with focusing attention away from the traumatic activation in their body and toward thoughts or images related to their positive experiences and competencies, such as success in their job. This shift is often difficult for clients who have habituated to feeling pulled back repetitively into the most negative somatic reminders of their traumatic experiences. However, if the therapist guides them to practice deeply immersing themselves in a positive somatic experience (i.e., noting the changes in posture, breath, and muscular tone that emerge as they remember their competence), clients will gain the ability to reorient toward their competencies. They experience their ability to choose to what they pay attention and discover that it really is possible to resist the somatic claims of the past.

The Rothschilds are people we certainly would not attempt to defend given the rumors swirling around them of financial corruption and market manipulation in this era and in earlier eras. However, the way they are held up, by conspiracy extremists and other paranoid thinkers, to represent the Jewish community is an absolute joke. There are good and bad people in all races. The fact that there are many Jews in the banking sector is being used by neo-Nazis and anti-Semites to try to sway the uneducated to believe the Jews are the problem instead of banking shysters and banksters in general. Another important point relating to the current Jewish prominence in the banking world is there is a very obvious historical reason for it...Historically Jews did not have much freedom of choice when it came to their occupations. In fact, they were once forbidden by Christian authorities, and by some Muslim authorities, to pursue most regular occupations. They were, however, permitted and even encouraged to enter the banking industry because, in the medieval era at least, Christians/Muslims were not allowed to charge fellow-Christians/Muslims interest, but someone had to make loans – so the Jews were charged with the task. Jews were also permitted to slaughter animals – another equally unsavory job – and they were then despised and mocked by entire communities for being animal slaughterers and bankers.

CONSENSUS PROPOSED CRITERIA FOR DEVELOPMENTAL TRAUMA DISORDER A. Exposure. The child or adolescent has experienced or witnessed multiple or prolonged adverse events over a period of at least one year beginning in childhood or early adolescence, including: A. 1. Direct experience or witnessing of repeated and severe episodes of interpersonal violence; and A. 2. Significant disruptions of protective caregiving as the result of repeated changes in primary caregiver; repeated separation from the primary caregiver; or exposure to severe and persistent emotional abuse B. Affective and Physiological Dysregulation. The child exhibits impaired normative developmental competencies related to arousal regulation, including at least two of the following: B. 1. Inability to modulate, tolerate, or recover from extreme affect states (e.g., fear, anger, shame), including prolonged and extreme tantrums, or immobilization B. 2. Disturbances in regulation in bodily functions (e.g. persistent disturbances in sleeping, eating, and elimination; over-reactivity or under-reactivity to touch and sounds; disorganization during routine transitions) B. 3. Diminished awareness/dissociation of sensations, emotions and bodily states B. 4. Impaired capacity to describe emotions or bodily states C. Attentional and Behavioral Dysregulation: The child exhibits impaired normative developmental competencies related to sustained attention, learning, or coping with stress, including at least three of the following: C. 1. Preoccupation with threat, or impaired capacity to perceive threat, including misreading of safety and danger cues C. 2. Impaired capacity for self-protection, including extreme risk-taking or thrill-seeking C. 3. Maladaptive attempts at self-soothing (e.g., rocking and other rhythmical movements, compulsive masturbation) C. 4. Habitual (intentional or automatic) or reactive self-harm C. 5. Inability to initiate or sustain goal-directed behavior D. Self and Relational Dysregulation. The child exhibits impaired normative developmental competencies in their sense of personal identity and involvement in relationships, including at least three of the following: D. 1. Intense preoccupation with safety of the caregiver or other loved ones (including precocious caregiving) or difficulty tolerating reunion with them after separation D. 2. Persistent negative sense of self, including self-loathing, helplessness, worthlessness, ineffectiveness, or defectiveness D. 3. Extreme and persistent distrust, defiance or lack of reciprocal behavior in close relationships with adults or peers D. 4. Reactive physical or verbal aggression toward peers, caregivers, or other adults D. 5. Inappropriate (excessive or promiscuous) attempts to get intimate contact (including but not limited to sexual or physical intimacy) or excessive reliance on peers or adults for safety and reassurance D. 6. Impaired capacity to regulate empathic arousal as evidenced by lack of empathy for, or intolerance of, expressions of distress of others, or excessive responsiveness to the distress of others E. Posttraumatic Spectrum Symptoms. The child exhibits at least one symptom in at least two of the three PTSD symptom clusters B, C, & D. F. Duration of disturbance (symptoms in DTD Criteria B, C, D, and E) at least 6 months. G. Functional Impairment. The disturbance causes clinically significant distress or impairment in at least two of the following areas of functioning: Scholastic Familial Peer Group Legal Health Vocational (for youth involved in, seeking or referred for employment, volunteer work or job training)

Yui developed her own theory: that for some people, life started loosening their joints when they were still in the cradle, and they had to work hard to hold the pieces together. She imagined those people juggling a bundle of limbs, ears, feet, and kidneys in their arms, like parts of the game Operation. But then, at some point, something would slot into place: they'd fall in love, start a family, get a well-paid job, a nice career, and they would begin to feel more stable. The truth was, though, they were just giving out parts of themselves to relatives and trusted friends; they were learning that it was normal not to be able to cope on your own, and that asking people for help was the only way forward if there were other things they wanted to do with their lives. They had to depend on others. And then? Then what would happen? That's where Yui believed luck came into it. Because if those people lost someone who had been looking after a fundamental piece of them, they would never be able to regain their balance. The harmony would be gone, along with their loved one.

Most of the institutions that come in to offer help after disaster don't have the resources to provide concrete help. . . . Donor communities invest billions funding peace talks and disarmament. Then they stop. The most important part of postwar help is missing: providing basic social services to people. Not having those resources might have been a reason men went to war in the first place; they crossed a border and joined an armed group because they didn't have jobs. In Liberia right now, there are hundreds of thousands of unemployed young people, and they're ready-made mercenaries for wars in West Africa. You'd think the international community would be sensible enough to know they should work to change this. But they aren't.

You know you’re in a college town when there’s a restaurant called “Pancakea.” The establishment was a pancake/coffee house, and Choo, Molly, Sig, and I were sitting in a booth arguing about the place and its name and their relative merits. I thought the name was a take on panacea, implying that pancakes are a cure for everything. Sig thought the owner wanted the place to become the IKEA of pancakes. Molly thought that given how large the pancakes were, the title might be a riff on Pangea, the first continental landmass. We all agreed that the owner was probably an ex-college student who couldn’t get a job with his or her major, but we couldn’t agree on whether that major was philosophy, marketing, anthropology, or just heavy drinking.

A total of 105 patrol officers died on the job in 2012. Less half of those (51) died as the result of violence, and another 48 died in traffic accidents. Between 1961 and 2012, 3,847 cops were murdered and 2,946 died in accidents—averaging about 75 murders and 58 fatal accidents in a typical year. Naturally it is not to be lost sight of that these numbers represent human lives, not widgets or sacks of potatoes. But let’s also remember that there were 4,383 fatal work injuries in 2012. As dangerous professions go, according to the Bureau of Labor Statistics, policing is not even in the top ten. In terms of total fatalities, more truck drivers are killed than any other kind of worker (741 in 2012). A better measure of occupational risk, however, is the rate of work-related deaths per 100,000 workers. In 2012, for example, it was 17.4 for truck drivers. At 15.0 deaths per 100,000, policing is slightly less dangerous than being a maintenance worker (15.7) and slightly more dangerous than supervising the gardener (14.7). The highest rate of fatalities is among loggers at 127.8 per 100,000, just ahead of fishers at 117.0. The rate for all occupations, taken together, is 3.2 per 100,000 workers. Where are the headlines, the memorials, the honor guards, and the sorrowful renderings of Taps for these workers? Where are the mayoral speeches, the newspaper editorials, the sober reflections that these brave men and women died, and that others risk their lives daily, so that we might continue to enjoy the benefits of modern society?

In Paris, Simon Thibault had loved his wife, though not always faithfully or with a great deal of attention. They had been married for twenty-five years. There had been two children, a summer month spent every year at the sea with friends, various jobs, various family dogs, large family Christmases that included many elderly relatives. Edith Thibault was an elegant woman in a city of so many thousands of elegant women that often over the course of years he forgot about her. Entire days would pass when she never once crossed his mind. He did not stop to think what she might be doing or wonder if she was happy, at least not Edith by herself, Edith as his wife. Then, in a wave of government promises made and retracted, they were sent to this country, which, between the two of them was always referred to as ce pays maudit, “this godforsaken country.” Both of them faced the appointment with dread and stoic practicality, but within a matter of days after their arrival a most remarkable thing happened: he found her again, like something he never knew was missing, like a song he had memorized in his youth and had then forgotten. Suddenly, clearly, he could see her, the way he had been able to see her at twenty, not her physical self at twenty, because in every sense she was more beautiful to him now, but he felt that old sensation, the leaping of his heart, the reckless flush of desire. He would find her in the house, cutting fresh paper to line the shelves or lying across their bed on her stomach writing letters to their daughters who were attending university in Paris, and he was breathless. Had she always been like this, had he never known? Had he known and then somehow, carelessly, forgotten? In this country with its dirt roads and yellow rice he discovered he loved her, he was her. Perhaps this would not have been true if he had been the ambassador to Spain. Without these particular circumstances, this specific and horrible place, he might never have realized that the only true love of his life was his wife.

SOCIAL/GENERAL ICEBREAKERS 1. What do you think of the movie/restaurant/party? 2. Tell me about the best vacation you’ve ever taken. 3. What’s your favorite thing to do on a rainy day? 4. If you could replay any moment in your life, what would it be? 5. What one thing would you really like to own? Why? 6. Tell me about one of your favorite relatives. 7. What was it like in the town where you grew up? 8. What would you like to come back as in your next life? 9. Tell me about your kids. 10. What do you think is the perfect age? Why? 11. What is a typical day like for you? 12. Of all the places you’ve lived, tell me about the one you like the best. 13. What’s your favorite holiday? What do you enjoy about it? 14. What are some of your family traditions that you particularly enjoy? 15. Tell me about the first car you ever bought. 16. How has the Internet affected your life? 17. Who were your idols as a kid? Have they changed? 18. Describe a memorable teacher you had. 19. Tell me about a movie/book you’ve seen or read more than once. 20. What’s your favorite restaurant? Why? 21. Tell me why you were named ______. What is the origin of your last name? 22. Tell me about a place you’ve visited that you hope never to return to. get over your mom’s good intentions. 23. What’s the best surprise you’ve ever received? 24. What’s the neatest surprise you’ve ever planned and pulled off for someone else? 25. Skiing here is always challenging. What are some of your favorite places to ski? 26. Who would star as you in a movie about your life? Why that person? 27. Who is the most famous person you’ve met? 28. Tell me about some of your New Year’s resolutions. 29. What’s the most antiestablishment thing you’ve ever done? 30. Describe a costume that you wore to a party. 31. Tell me about a political position you’d like to hold. 32. What song reminds you of an incident in your life? 33. What’s the most memorable meal you’ve eaten? 34. What’s the most unforgettable coincidence you’ve experienced or heard about? 35. How are you able to tell if that melon is ripe? 36. What motion picture star would you like to interview? Why? 37. Tell me about your family. 38. What aroma brings forth a special memory? 39. Describe the scariest person you ever met. 40. What’s your favorite thing to do alone? 41. Tell me about a childhood friend who used to get you in trouble. 42. Tell me about a time when you had too much to eat or drink. 43. Describe your first away-from-home living quarters or experience. 44. Tell me about a time that you lost a job. 45. Share a memory of one of your grandparents. 46. Describe an embarrassing moment you’ve had. 47. Tell me something most people would never guess about you. 48. What would you do if you won a million dollars? 49. Describe your ideal weather and why. 50. How did you learn to ski/hang drywall/play piano?

Maybe 99.99% of our lives will be spent stuck trudging down the narrow sidewalks afforded to us by capitalism. Roads have taken away our land, our right to roam and play. Artificial scarcity forces us to work ourselves sick at shitty, soul-crushing jobs or we risk death from starvation, homelessness, or medical neglect. Environmental destruction has severed us from our nurturing nonhuman relatives. Colonization has erased our ancestors and histories. Step out of line, raise your voice against the state, make a mistake, and you’ll be crushed with swift and brutal violence. But once in a while, for a brief bubble in time, enough of us get together to defy the ruling classes. To step out in the street and carve our own path. And even if I get to experience that for less than 0.01% of my time on this earth, I’ll take it.

It was a journalist (it was always journalists these days), and she had something to read to him. She’d had a crash course in media relations since her exams, and dealing with them/it had taught her there was no point in trying to deal with each one separately. To give some unique point of view to the Financial Times and then to the Mirror and then to the Daily Mail was impossible. It was their job, not yours, to get the angle, to write their separate book of the huge media bible. Each to their own. Reporters were factional, fanatical, obsessively defending their own turf, propounding the same thing day after day. So it had always been. Who would have guessed that Luke and John would take such different angles on the scoop of the century, the death of the Lord? It just went to prove that you couldn’t trust these guys.

Your life right now—everything from your work and your health to your relationships and your finances—is the result of choices you’ve made in the past. The job you have right now is a choice that you made at some point. And, whether you realize it or not, a choice you’ve made every day since. You can tell yourself that you have to do the work you do, but the truth is, you don’t. It’s a choice. Are you carrying around ten or twenty pounds of lifestyle-related fat? That’s the result of thousands of choices that you made over recent days, weeks, months and years.  How about your significant other, or your close friendships? They’re all choices.  Your furniture, the food in your fridge, the car you drive. They’re all choices. They are all, without exception, the results of your past behavior. The same thing applies to wealth.

Themes of descent often turn on the struggle between the titanic and the demonic within the same person or group. In Moby Dick, Ahab’s quest for the whale may be mad and “monomaniacal,” as it is frequently called, or even evil so far as he sacrifices his crew and ship to it, but evil or revenge are not the point of the quest. The whale itself may be only a “dumb brute,” as the mate says, and even if it were malignantly determined to kill Ahab, such an attitude, in a whale hunted to the death, would certainly be understandable if it were there. What obsesses Ahab is in a dimension of reality much further down than any whale, in an amoral and alienating world that nothing normal in the human psyche can directly confront. The professed quest is to kill Moby Dick, but as the portents of disaster pile up it becomes clear that a will to identify with (not adjust to) what Conrad calls the destructive element is what is really driving Ahab. Ahab has, Melville says, become a “Prometheus” with a vulture feeding on him. The axis image appears in the maelstrom or descending spiral (“vortex”) of the last few pages, and perhaps in a remark by one of Ahab’s crew: “The skewer seems loosening out of the middle of the world.” But the descent is not purely demonic, or simply destructive: like other creative descents, it is partly a quest for wisdom, however fatal the attaining of such wisdom may be. A relation reminiscent of Lear and the fool develops at the end between Ahab and the little black cabin boy Pip, who has been left so long to swim in the sea that he has gone insane. Of him it is said that he has been “carried down alive to wondrous depths, where strange shapes of the unwarped primal world glided to and fro . . . and the miser-merman, Wisdom, revealed his hoarded heaps.” Moby Dick is as profound a treatment as modern literature affords of the leviathan symbolism of the Bible, the titanic-demonic force that raises Egypt and Babylon to greatness and then hurls them into nothingness; that is both an enemy of God outside the creation, and, as notably in Job, a creature within it of whom God is rather proud. The leviathan is revealed to Job as the ultimate mystery of God’s ways, the “king over all the children of pride” (41:34), of whom Satan himself is merely an instrument. What this power looks like depends on how it is approached. Approached by Conrad’s Kurtz through his Antichrist psychosis, it is an unimaginable horror: but it may also be a source of energy that man can put to his own use. There are naturally considerable risks in trying to do so: risks that Rimbaud spoke of in his celebrated lettre du voyant as a “dérèglement de tous les sens.” The phrase indicates the close connection between the titanic and the demonic that Verlaine expressed in his phrase poète maudit, the attitude of poets who feel, like Ahab, that the right worship of the powers they invoke is defiance.

Black people all over the South were saying this to Union officials: Do not abolish slavery and leave us landless. Do not force us to work for our former masters and call that freedom. They distinguished between abolishing slavery and freeing people. You can only set us free by providing us with land to “till...by our own labor,” they declared. In offering postwar policy, Black people were rewriting what it meant to be free. And, in antiracist fashion, they were rejecting integration as a race relations strategy that involved Blacks showing Whites their equal humanity. They were rejecting uplift suasion - rejecting the job of working to undo the racist ideas of Whites by not performing stereotypes. Racist ideas, they were saying, were only in the eyes of the beholder, and only the beholders of racist ideas were responsible for their release.

A more recent concern relates to “financialization” and associated short-termism. Financialization is the growing importance of norms, metrics, and incentives from the financial sector to the wider economy. Some of the concerns expressed are that, for example, managers are increasingly awarded stock options to align their incentives with those of shareholders; companies are often explicitly managed to increase short-term shareholder value; and financial engineering, such as share buybacks and earnings management, has become a more important part of senior managers’ jobs. The end result is that rather than finance serving business, business serves finance: the tail wags the dog. What John Kay described as “obliquity,” the idea that making money was a consequence of, or a second-order benefit of, serving one’s customers and building good businesses, is driven out (Kay 2010).

I live, at all times, for imaginative fiction; for ambivalence, not instruction. When language serves dogma, then literature is lost. I live also, and only, for excellence. My care is not for the cult of egalitarian mediocrity that is sweeping the world today, wherein even the critics are no longer qualified to differentiate, but for literature, which you may notice I have not defined. I would say that, because of its essential ambivalence, 'literature' is: words that provoke a response; that invite the reader or listener to partake of the creative act. There can be no one meaning for a text. Even that of the writer is a but an option. "Literature exists at every level of experience. It is inclusive, not exclusive. It embraces; it does not reduce, however simply it is expressed. The purpose of the storyteller is to relate the truth in a manner that is simple: to integrate without reduction; for it is rarely possible to declare the truth as it is, because the universe presents itself as a Mystery. We have to find parables; we have to tell stories to unriddle the world. "It is a paradox: yet one so important I must restate it. The job of a storyteller is to speak the truth; but what we feel most deeply cannot be spoken in words. At this level only images connect. And so story becomes symbol; and symbol is myth." "It is one of the main errors of historical and rational analysis to suppose that the 'original form' of myth can be separated from its miraculous elements. 'Wonder is only the first glimpse of the start of philosophy,' says Plato. Aristotle is more explicit: 'The lover of myths, which are a compound of wonders, is, by his being in that very state, a lover of wisdom.' Myth encapsulates the nearest approach to absolute that words can speak.

Susan’s and Jennifer’s job searches are likely made harder by the color of their skin. In the early 2000s, researchers in Chicago and Boston mailed out fake résumés to hundreds of employers, varying only the names of the applicants, but choosing names that would be seen as identifiably black or white. Strikingly, “Emily” and “Brendan” were 50 percent more likely to get called for an interview than “Lakisha” and “Jamal.” A few years later, a researcher at the University of Wisconsin conducted a similar study in Milwaukee, but with a unique twist. She recruited two black and two white actors (college students, posing as high school graduates) who were as similar as possible in every way. She sent these “job applicants” out in pairs, with virtually identical fake résumés, to apply for entry-level jobs. Her twist was to instruct one of the white and one of the black applicants to tell employers that they had a felony conviction and had just been released from prison the month before. Even the researcher was surprised by what she found: the white applicant with a felony conviction was more likely to get a positive response from a prospective employer than the black applicant with no criminal record. When the study was replicated in New York City a few years later, she and her colleagues saw similar results for Latino applicants relative to whites.

In four months Miranda will be back in Toronto, divorced at twenty-seven, working on a commerce degree, spending her alimony on expensive clothing and consultations with stylists because she’s come to understand that clothes are armor; she will call Leon Prevant to ask about employment and a week later she’ll be back at Neptune Logistics, in a more interesting job now, working under Leon in Client Relations, rising rapidly through the company until she comes to a point after four or five years when she travels almost constantly between a dozen countries and lives mostly out of a carry-on suitcase, a time when she lives a life that feels like freedom and sleeps with her downstairs neighbor occasionally but refuses to date anyone, whispers “I repent nothing” into the mirrors of a hundred hotel rooms from London to Singapore and in the morning puts on the clothes that make her invincible, a life where the moments of emptiness and disappointment are minimal, where by her midthirties she feels competent and at last more or less at ease in the world, studying foreign languages in first-class lounges and traveling in comfortable seats across oceans, meeting with clients and living her job, breathing her job, until she isn’t sure where she stops and her job begins, almost always loves her life but is often lonely, draws the stories of Station Eleven in hotel rooms at night.

After high school, he’d passed two relatively laid-back years as a student at Occidental College in Los Angeles before transferring to Columbia, where by his own account he’d behaved nothing like a college boy set loose in 1980s Manhattan and instead lived like a sixteenth-century mountain hermit, reading lofty works of literature and philosophy in a grimy apartment on 109th Street, writing bad poetry, and fasting on Sundays. We laughed about all of it, swapping stories about our backgrounds and what led us to the law. Barack was serious without being self-serious. He was breezy in his manner but powerful in his mind. It was a strange, stirring combination. Surprising to me, too, was how well he knew Chicago. Barack was the first person I’d met at Sidley who had spent time in the barbershops, barbecue joints, and Bible-thumping black parishes of the Far South Side. Before going to law school, he’d worked in Chicago for three years as a community organizer, earning $12,000 a year from a nonprofit that bound together a coalition of churches. His task was to help rebuild neighborhoods and bring back jobs. As he described it, it had been two parts frustration to one part reward: He’d spend weeks planning a community meeting, only to have a dozen people show up. His efforts were scoffed at by union leaders and picked apart by black folks and white folks alike. Yet over time, he’d won a few incremental victories, and this seemed to encourage him. He was in law school, he explained, because grassroots organizing had shown him that meaningful societal change required not just the work of the people on the ground but stronger policies and governmental action as well. Despite my resistance to the hype that had preceded him, I found myself admiring Barack for both his self-assuredness and his earnest demeanor. He was refreshing, unconventional, and weirdly elegant.

Love is not coercion, and the state is only an agent of coercion. It has no other function and can work no other way. Its job is to be the last resort in society: the coercion of criminals through punishment. Its nature and its funding are coercion. Any solution it offers will inescapably be coercive. When we make it the primary agent of healing, we fundamentally alter the nature of society. We ought to have a society in which the power of love drives us to break down all social, class, and political barriers, and to effect healing through private means, private associations, private institutions, counselors, networks, schools, hospitals, charities, businesses, etc. It ought to be driven by giving. Love is giving; selfishness is taking. When we make the state the mover, we make the primary solution one of taking rather than giving. This inverts God's designed order for all human relations, including race relations and racial healing.

I have always loved quitting jobs. Whether because the job itself was repugnant or the people working at it with me, I have always held my right to quit my job as one of my most sacred privileges. An entire ritual surrounds this shedding of employment. First, there is the glorious moment when, after the unpleasantness of my position and my general unhappiness become overwhelmingly apparent to me, I say to myself (and I quote), “Fuck this. I don’t have to take this shit anymore. They think they can make me do what they want, but I’m out of here.” Ah, there it is, the almost orgasmic release I feel when I first make the profane declaration to myself, the feeling of reclaimed power coursing invisibly through me. But not just that: this singular moment, this coveted private knowledge is formed into a golden kernel and popped into existence again in my mind as a reaction to every unfortunate work-related moment I’m forced to endure before I make my destined departure. It’s such a glorious thing, the harboring of this secret knowledge, that in itself it has kept me at many a job even longer than I had originally intended, because just knowing that I would soon be free was the most effective of panaceas. So much so that there were times when even though it was impossible for me to quit I would say the same words to myself and mercifully delude my conscious mind that I could get the hell out of there if I wanted to.

Certainty is an unrealistic and unattainable ideal. We need to have pastors who are schooled in apologetics and engaged intellectually with our culture so as to shepherd their flock amidst the wolves. People who simply ride the roller coaster of emotional experience are cheating themselves out of a deeper and richer Christian faith by neglecting the intellectual side of that faith. They know little of the riches of deep understanding of Christian truth, of the confidence inspired by the discovery that one’s faith is logical and fits the facts of experience, and of the stability brought to one’s life by the conviction that one’s faith is objectively true. God could not possibly have intended that reason should be the faculty to lead us to faith, for faith cannot hang indefinitely in suspense while reason cautiously weighs and reweighs arguments. The Scriptures teach, on the contrary, that the way to God is by means of the heart, not by means of the intellect. When a person refuses to come to Christ, it is never just because of lack of evidence or because of intellectual difficulties: at root, he refuses to come because he willingly ignores and rejects the drawing of God’s Spirit on his heart. unbelief is at root a spiritual, not an intellectual, problem. Sometimes an unbeliever will throw up an intellectual smoke screen so that he can avoid personal, existential involvement with the gospel. In such a case, further argumentation may be futile and counterproductive, and we need to be sensitive to moments when apologetics is and is not appropriate. A person who knows that Christianity is true on the basis of the witness of the Spirit may also have a sound apologetic which reinforces or confirms for him the Spirit’s witness, but it does not serve as the basis of his belief. As long as reason is a minister of the Christian faith, Christians should employ it. It should not surprise us if most people find our apologetic unconvincing. But that does not mean that our apologetic is ineffective; it may only mean that many people are closed-minded. Without a divine lawgiver, there can be no objective right and wrong, only our culturally and personally relative, subjective judgments. This means that it is impossible to condemn war, oppression, or crime as evil. Nor can one praise brotherhood, equality, and love as good. For in a universe without God, good and evil do not exist—there is only the bare valueless fact of existence, and there is no one to say that you are right and I am wrong. No atheist or agnostic really lives consistently with his worldview. In some way he affirms meaning, value, or purpose without an adequate basis. It is our job to discover those areas and lovingly show him where those beliefs are groundless. We are witnesses to a mighty struggle for the mind and soul of America in our day, and Christians cannot be indifferent to it. If moral values are gradually discovered, not invented, then our gradual and fallible apprehension of the moral realm no more undermines the objective reality of that realm than our gradual, fallible apprehension of the physical world undermines the objectivity of that realm. God has given evidence sufficiently clear for those with an open heart, but sufficiently vague so as not to compel those whose hearts are closed. Because of the need for instruction and personal devotion, these writings must have been copied many times, which increases the chances of preserving the original text. In fact, no other ancient work is available in so many copies and languages, and yet all these various versions agree in content. The text has also remained unmarred by heretical additions. The abundance of manuscripts over a wide geographical distribution demonstrates that the text has been transmitted with only trifling discrepancies.

67 percent of the women told the researchers that they didn’t exercise regularly, and 37 percent said they didn’t get any exercise. After this initial assessment, Crum and Langer divided the maids into two groups. They explained to the first group how their activity related to the number of calories they burned and told the maids that just by doing their jobs, they got more than enough exercise. They didn’t give any such information to the second group (who worked in different hotels from the first group and so wouldn’t benefit from conversations with the other maids). One month later, the researchers found that the first group lost an average of two pounds, lowered their percentage of body fat, and lowered their systolic blood pressure by an average of 10 points—even though they hadn’t performed any additional exercise outside of work or changed their eating habits in any way. The other group, doing the same job as the first, remained virtually unchanged. This

There was a small public library on Ninety-third and Hooper. Mrs. Stella Keaton was the librarian. We’d known each other for years. She was a white lady from Wisconsin. Her husband had a fatal heart attack in ’34 and her two children died in a fire the year after that. Her only living relative had been an older brother who was stationed in San Diego with the navy for ten years. After his discharge he moved to L.A. When Mrs. Keaton had her tragedies he invited her to live with him. One year after that her brother, Horton, took ill, and after three months he died spitting up blood, in her arms. All Mrs. Keaton had was the Ninety-third Street branch. She treated the people who came in there like her siblings and she treated the children like her own. If you were a regular at the library she’d bake you a cake on your birthday and save the books you loved under the front desk. We were on a first-name basis, Stella and I, but I was unhappy that she held that job. I was unhappy because even though Stella was nice, she was still a white woman. A white woman from a place where there were only white Christians. To her Shakespeare was a god. I didn’t mind that, but what did she know about the folk tales and riddles and stories colored folks had been telling for centuries? What did she know about the language we spoke? I always heard her correcting children’s speech. “Not ‘I is,’ she’d say. “It’s ‘I am.’” And, of course, she was right. It’s just that little colored children listening to that proper white woman would never hear their own cadence in her words. They’d come to believe that they would have to abandon their own language and stories to become a part of her educated world. They would have to forfeit Waller for Mozart and Remus for Puck. They would enter a world where only white people spoke. And no matter how articulate Dickens and Voltaire were, those children wouldn’t have their own examples in the house of learning—the library.

Why don't you make everybody an Alpha Double Plus while you're about it?" Mustapha Mond laughed. "Because we have no wish to have our throats cut," he answered. "We believe in happiness and stability. A society of Alphas couldn't fail to be unstable and miserable. Imagine a factory staffed by Alphas–that is to say by separate and unrelated individuals of good heredity and conditioned so as to be capable (within limits) of making a free choice and assuming responsibilities. Imagine it!" he repeated. The Savage tried to imagine it, not very successfully. "It's an absurdity. An Alpha-decanted, Alpha-conditioned man would go mad if he had to do Epsilon Semi-Moron work–go mad, or start smashing things up. Alphas can be completely socialized–but only on condition that you make them do Alpha work. Only an Epsilon can be expected to make Epsilon sacrifices, for the good reason that for him they aren't sacrifices; they're the line of least resistance. His conditioning has laid down rails along which he's got to run. He can't help himself; he's foredoomed. Even after decanting, he's still inside a bottle–an invisible bottle of infantile and embryonic fixations. Each one of us, of course," the Controller meditatively continued, "goes through life inside a bottle. But if we happen to be Alphas, our bottles are, relatively speaking, enormous. We should suffer acutely if we were confined in a narrower space. You cannot pour upper-caste champagne-surrogate into lower-caste bottles. It's obvious theoretically. But it has also been proved in actual practice. The result of the Cyprus experiment was convincing." "What was that?" asked the Savage. Mustapha Mond smiled. "Well, you can call it an experiment in rebottling if you like. It began in A.F. 473. The Controllers had the island of Cyprus cleared of all its existing inhabitants and re-colonized with a specially prepared batch of twenty-two thousand Alphas. All agricultural and industrial equipment was handed over to them and they were left to manage their own affairs. The result exactly fulfilled all the theoretical predictions. The land wasn't properly worked; there were strikes in all the factories; the laws were set at naught, orders disobeyed; all the people detailed for a spell of low-grade work were perpetually intriguing for high-grade jobs, and all the people with high-grade jobs were counter-intriguing at all costs to stay where they were. Within six years they were having a first-class civil war. When nineteen out of the twenty-two thousand had been killed, the survivors unanimously petitioned the World Controllers to resume the government of the island. Which they did. And that was the end of the only society of Alphas that the world has ever seen." The Savage sighed, profoundly. "The optimum population," said Mustapha Mond, "is modelled on the iceberg–eight-ninths below the water line, one-ninth above." "And they're happy below the water line?" "Happier than above it.

Yet, we must remember that even White privilege is not distributed evenly among Whites. Many White people never get a piece of the pie. This fact, sadly, instead of making them unite with other marginalized and oppressed American employees, it makes them unload their rage and disappointment on the already suffering low-income, refugee, or poor ethnicities, accusing them of ‘stealing our jobs’, or ‘destroying our country and values’. In doing so, they miss the chance of working together with a significant number of allies for real change. Furthermore, they vote for and side with their oppressors thinking that voting for racist and supremacist candidates will change this ugly reality. What they fail to realize is that politics is literally a nasty business that is fed by the masses’ hatred and, once in power, that business never thrives by changing the way the business is done. If all these supposed problems are solved, where will future politicians get their fodder to feed hatred to masses who will bring them to power?

Like, suppose Massachusetts were to increase business taxes. Most of the population is in favor of it, but you can predict what would happen. Business would run a public relations campaign―which is true, in fact, it's not lies―saying, "You raise taxes on business, you soak the rich, and you'll find that capital is going to flow elsewhere, and you're not going to have any jobs, you're not going to have anything." That's not the way they'd put it exactly, but that's what it would amount to: "Unless you make us happy you're not going to have anything, because we own the place; you live here, but we own the place." And in fact, that's basically the message that is presented, not in those words of course, whenever a reform measure does come along somewhere―they have a big propaganda campaign saying, it's going to hurt jobs, it's going to hurt investment, there's going to be a loss of business confidence, and so on. That's just a complicated way of saying, unless you keep business happy, the population isn't going to have anything.

A good question is like the one Albert Einstein asked himself as a small boy—“What would you see if you were traveling on a beam of light?” That question launched the theory of relativity, E=MC2, and the atomic age. A good question is not concerned with a correct answer. A good question cannot be answered immediately. A good question challenges existing answers. A good question is one you badly want answered once you hear it, but had no inkling you cared before it was asked. A good question creates new territory of thinking. A good question reframes its own answers. A good question is the seed of innovation in science, technology, art, politics, and business. A good question is a probe, a what-if scenario. A good question skirts on the edge of what is known and not known, neither silly nor obvious. A good question cannot be predicted. A good question will be the sign of an educated mind. A good question is one that generates many other good questions. A good question may be the last job a machine will learn to do. A good question is what humans are for.

There were, however, major differences between the respective upsurges of cooperativism in the 1880s and the 1960s, centered around the fact that the earlier one was part of a broad-based labor movement, unlike the later. Thus, the skilled and semi-skilled cooperators during the 1870s and 1880s explicitly used cooperatives as a way to guarantee employment, and arguably they were more ambitious, with their revolutionary hopes for a cooperative commonwealth. Their ideology, of course, was not the educated middle-class countercultural and anti-authoritarian one of the 1960s’ youth movements but “laborist,” “producerist,” devoted to the Jeffersonian ideal of a republic of free laborers, mostly artisans and craftsmen. Some scholars have argued that this fact proves the Knights of Labor were “backward-looking” rather than truly revolutionary—that the future lay in mass production, not skilled labor or artisanry168—but this criticism seems partly off the mark. It is true that the Knights were hostile to mechanization, just as workers have been in the era of the AFL-CIO, because in both cases it threatened to put them out of a job or to result in the lowering of wages and the deskilling of work. If this aversion to the degradation and mechanization of work is reactionary, so be it. But it is also a source of such revolutionary demands as democratization of production relations, cooperative organization of the economy, public ownership of industry, destruction of the capitalist class and its frequent tool the state, and other hopes cherished by millions of workers in the late nineteenth century.

One theft, however, does not make a thief . . Action which defines a man, describes his character, is action which has been repeated over and over and so has come in time to be a coherent and relatively independent mode of behavior. At first it may have been fumbling and uncertain, may have required attention, effort, will - as when first drives a car, first makes love, first robs a bank, first stands up against injustice. If one perseveres on any such course it comes in time to require less effort, less attention, begins to function smoothly; its small component behaviors become integrated within a larger pattern which has an ongoing dynamism and cohesiveness, carries its own authority. Such a mode then pervades the entire person, permeates other modes, colors other qualities, in some sense is living and operative even when the action is not being performed, or even considered. . . . Such a mode of action tends to maintain itself, to resist change. A thief is one who steals; stealing extends and reinforces the identity of a thief, which generates further thefts, which further strengthen and deepen the identity. So long as one lives, change is possible; but the longer such behavior is continued the more force and authority it acquires, the more it permeates other constant bodes, subordinates other conflicting modes; changing back becomes steadily more difficult; settling down to an honest job, living on one's earnings becomes ever more unlikely. And what is said here of stealing applies equally to courage, cowardice, creativity . . . or any other of the myriad ways of behaving, and hence of being.

Competition is the spice of sports; but if you make spice the whole meal you'll be sick. The simplest single-celled organism oscillates to a number of different frequencies, at the atomic, molecular, sub-cellular, and cellular levels. Microscopic movies of these organisms are striking for the ceaseless, rhythmic pulsation that is revealed. In an organism as complex as a human being, the frequencies of oscillation and the interactions between those frequencies are multitudinous. -George Leonard Learning any new skill involves relatively brief spurts of progress, each of which is followed by a slight decline to a plateau somewhat higher in most cases than that which preceded it…the upward spurts vary; the plateaus have their own dips and rises along the way…To take the master’s journey, you have to practice diligently, striving to hone your skills, to attain new levels of competence. But while doing so–and this is the inexorable–fact of the journey–you also have to be willing to spend most of your time on a plateau, to keep practicing even when you seem to be getting nowhere. (Mastery, p. 14-15). Backsliding is a universal experience. Every one of us resists significant change, no matter whether it’s for the worse or for the better. Our body, brain and behavior have a built-in tendency to stay the same within rather narrow limits, and to snap back when changed…Be aware of the way homeostasis works…Expect resistance and backlash. Realize that when the alarm bells start ringing, it doesn’t necessarily mean you’re sick or crazy or lazy or that you’ve made a bad decision in embarking on the journey of mastery. In fact, you might take these signals as an indication that your life is definitely changing–just what you’ve wanted….Be willing to negotiate with your resistance to change. Our preoccupation with goals, results, and the quick fix has separated us from our own experiences…there are all of those chores that most of us can’t avoid: cleaning, straightening, raking leaves, shopping for groceries, driving the children to various activities, preparing food, washing dishes, washing the car, commuting, performing the routine, repetitive aspects of our jobs….Take driving, for instance. Say you need to drive ten miles to visit a friend. You might consider the trip itself as in-between-time, something to get over with. Or you could take it as an opportunity for the practice of mastery. In that case, you would approach your car in a state of full awareness…Take a moment to walk around the car and check its external condition, especially that of the tires…Open the door and get in the driver’s seat, performing the next series of actions as a ritual: fastening the seatbelt, adjusting the seat and the rearview mirror…As you begin moving, make a silent affirmation that you’ll take responsibility for the space all around your vehicle at all times…We tend to downgrade driving as a skill simply because it’s so common. Actually maneuvering a car through varying conditions of weather, traffic, and road surface calls for an extremely high level of perception, concentration, coordination, and judgement…Driving can be high art…Ultimately, nothing in this life is “commonplace,” nothing is “in between.” The threads that join your every act, your every thought, are infinite. All paths of mastery eventually merge. [Each person has a] vantage point that offers a truth of its own. We are the architects of creation and all things are connected through us. The Universe is continually at its work of restructuring itself at a higher, more complex, more elegant level . . . The intention of the universe is evolution. We exist as a locus of waves that spreads its influence to the ends of space and time. The whole of a thing is contained in each of its parts. We are completely, firmly, absolutely connected with all of existence. We are indeed in relationship to all that is.

Ten New Rules for Parent–Adult Child Relations RULE #1: Your adult child has more power than you to set the terms of your relationship because they’re more willing to walk away. Basic game theory: she who cares less has more power. RULE # 2: Your relationship with your adult child needs to occur in an environment of creating happiness and personal growth, not an environment of obligation, emotional debt, or duty. RULE # 3: You are not the only authority on how well you performed as a parent. Your adult child gets to have their own narrative and opinions about the past. RULE #4: Use of guilt trips or criticism will never get you what you want from your adult child, especially if you’re estranged. RULE #5: Learning to communicate in a way that is egalitarian, psychological, and self-aware is essential to a good relationship with your adult child. RULE #6: You were the parent when you were raising your child and you’re the parent until they die. You brought your child into this world. That means that if your child is unable to take the high road, you still have to if reconciliation is your goal. RULE #7: A large financial and emotional investment in your child does not entitle you to more contact or affection than that which is wanted by them, however unjust that may seem. RULE #8: Criticizing your child’s spouse, romantic partner, or therapist greatly increases your risk of estrangement. RULE #9: Criticizing your child’s sexuality or gender identity greatly increases your risk of estrangement. RULE #10: Just because you had a bad childhood and did a better job than your parents doesn’t mean that your adult child has to accept all of the ways that they felt hurt by you.

Being a fan isn't always about the thing you're a fan of. Okay well, it sort of is, but there is much more to it than just going online and screaming that you love something. Being a fan has given me people to talk to about the things that I like for the past five years. Being a fan has made me better friends online than I've ever encountered in real life; it has entered me into a community where people are joined in love and passion and hope and joy and escape. Being a fan has given me a reason to wake up, something always to look forward to, something to dream about while I'm trying to fall asleep. And people sneer. Sure. I get it. Adults especially. They see all these teenage girls and they think it's because we're stupid. They only see the tiny percentage of fans who take it too far – the stalkers – and they think we're all like that. They think we only love the band because of their looks; they think we only like their music because it's relatable. They think all of us are girls. They think all of us are straight. They think we're dumb little girls who spend all our time screaming because we want to marry a musician. They don't understand half of it. Any of it. How could they? Adults don't think teenagers can do anything, anyway. But despite everything in the world being terrible, we choose to stand by The Ark. We choose hope, light, joy, friendship, faith, even when our lives aren't perfect, or exciting, or fun, or special, like the boys from The Ark. I might be a disappointing student, without many close friends, with a life of mediocrity waiting for me back at home – an average degree from an average university, an average job and an average life – but I will always have this. In an otherwise mediocre existence, we choose to feel passion.

If you are a North American Christian, the reality of our society’s vast wealth presents you with an enormous responsibility, for throughout the Scriptures God’s people are commanded to show compassion to the poor. In fact, doing so is simply part of our job description as followers of Jesus Christ (Matt. 25:31–46). While the biblical call to care for the poor transcends time and place, passages such as 1 John 3:17 should weigh particularly heavy on the minds and hearts of North American Christians: “If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him?” Of course, there is no “one-size-fits-all” recipe for how each Christian should respond to this biblical mandate. Some are called to pursue poverty alleviation as a career, while others are called to do so as volunteers. Some are called to engage in hands-on, relational ministry, while others are better suited to support frontline workers through financial donations, prayer, and other types of support. Each Christian has a unique set of gifts, callings, and responsibilities that influence the scope and manner in which to fulfill the biblical mandate to help the poor.

Even more importantly, there simply is no direct relation between physical strength and social power among humans. People in their sixties usually exercise power over people in their twenties, even though twenty-somethings are much stronger than their elders. The typical plantation owner in Alabama in the mid-nineteenth century could have been wrestled to the ground in seconds by any of the slaves cultivating his cotton fields. Boxing matches were not used to select Egyptian pharaohs or Catholic popes. In forager societies, political dominance generally resides with the person possessing the best social skills rather than the most developed musculature. In organized crime, the big boss is not necessarily the strongest man. He is often an older man who very rarely uses his own fists; he gets younger and fitter men to do the dirty jobs for him. A guy who thinks that the way to take over the syndicate is to beat up the don is unlikely to live long enough to learn from his mistake. Even among chimpanzees, the alpha male wins his position by building a stable coalition with other males and females, not through mindless violence. In fact, human history shows that there is often an inverse relation between physical prowess and social power. In most societies, it’s the lower classes who do the manual labor. This may reflect homo sapiens position in the food chain. If all that counted were raw physical abilities, sapiens would have found themselves on a middle rung of the ladder. But their mental and social skills placed them at the top. It is therefore only natural that the chain of power within the species will also be determined by mental and social abilities more than by brute force. It is therefore hard to believe that the most influential and most stable social hierarchy in history is founded on men's ability to physically coerce women.

They are more inward looking by nature, and for them the outward movement into form is minimal. They would rather return home than go out. They have no desire to get strongly involved in or change the world. If they have any ambitions, they usually don’t go beyond finding something to do that gives them a degree of independence. Some of them find it hard to fit into this world. Some are lucky enough to find a protective niche where they can lead a relatively sheltered life, a job that provides them with a regular income or a small business of their own. Some may feel drawn toward living in a spiritual community or monastery. Others may become dropouts and live on the margins of a society they feel they have little in common with. Some turn to drugs because they find living in this world too painful. Others eventually become healers or spiritual teachers, that is to say, teachers of Being. In past ages, they would probably have been called contemplatives. There is no place for them, it seems, in our contemporary civilization. On the arising new earth, however, their role is just as vital as that of the creators, the doers, the reformers. Their function is to anchor the frequency of the new consciousness on this planet. I call them the frequency-holders. They are here to generate consciousness through the activities of daily life, through their interactions with others as well as through “just being.” In this way, they endow the seemingly insignificant with profound meaning. Their task is to bring spacious stillness into this world by being absolutely present in whatever they do. There is consciousness and therefore quality in what they do, even the simplest task. Their purpose is to do everything in a sacred manner. As each human being is an integral part of the collective human consciousness, they affect the world much more deeply than is visible on the surface of their lives.

Pleasure Principles What you pay attention to grows. This will be familiar to those who have read Emergent Strategy. Actually, all the emergent strategy principles also apply here! (Insert eggplant emoji). Tune into happiness, what satisfies you, what brings you joy. We become what we practice. I learned this through studying somatics! In his book The Leadership Dojo, Richard Strozzi-Heckler shares that “300 repetitions produce body memory … [and] 3,000 repetitions creates embodiment.”12 Yes is the way. When it was time to move to Detroit, when it was time to leave my last job, when it was time to pick up a meditation practice, time to swim, time to eat healthier, I knew because it gave me pleasure when I made and lived into the decision. Now I am letting that guide my choices for how I organize and for what I am aiming toward with my work—pleasure in the processes of my existence and states of my being. Yes is a future. When I feel pleasure, I know I am on the right track. Puerto Rican pleasure elder Idelisse Malave shared with me that her pleasure principle is “If it pleases me, I will.” When I am happy, it is good for the world.13 The deepest pleasure comes from riding the line between commitment and detachment.14 Commit yourself fully to the process, the journey, to bringing the best you can bring. Detach yourself from ego and outcomes. Make justice and liberation feel good. Your no makes the way for your yes. Boundaries create the container within which your yes is authentic. Being able to say no makes yes a choice. Moderation is key.15 The idea is not to be in a heady state of ecstasy at all times, but rather to learn how to sense when something is good for you, to be able to feel what enough is. Related: pleasure is not money. Pleasure is not even related to money, at least not in a positive way. Having resources to buy unlimited amounts of pleasure leads to excess, and excess totally destroys the spiritual experience of pleasure.

Today, I choose not to take my life for granted. I choose not to look upon the fact that I am healthy, have food in my refrigerator and have clean water to drink as givens. They are not givens for so many people in our world. The fact that I am safe and (relatively) sane are not givens. That I was born into a family who loves me and into a country not ravaged by war are not givens. It is impossible to name all of the circumstances in my life I’ve taken for granted. All of the basic needs I’ve had met, all of the friendships and job opportunities and financial blessings and the list, truly, goes on and on. The fact that I am breathing is a miracle, one I too rarely stop to appreciate. I’m stopping, right now, to be grateful for everything I am and everything I’ve been given. I’m stopping, right now, to be grateful for every pleasure and every pain that has contributed to the me who sits here and writes these words. I am thankful for my life. This moment is a blessing. Each breath a gift. That I’ve been able to take so much for granted is a gift, too. But it’s not how I want to live—not when gratitude is an option, now when wonder and awe are choices. I choose gratitude. I choose wonder. I choose awe. I choose everything that suggest I’m opening myself to the miraculous reality of simply being alive for one moment more.

For the rest of Kat’s childhood, she moved from one relative’s house to another’s, up and down the East Coast, living in four homes before entering high school. Finally, in high school, she lived for a few years with her grandmother, her mom’s mom, whom she called “G-Ma.” No one ever talked about her mom’s murder. “In my family, my past was ‘The Big Unmentionable’—including my role in putting my own father in jail,” she says. In high school, Kat appeared to be doing well. She was an honor student who played four varsity sports. Beneath the surface, however, “I was secretly self-medicating with alcohol because otherwise, by the time everything stopped and it got quiet at night, I could not sleep, I would just lie there and a terrible panic would overtake me.” She went to college, failed out, went back, and graduated. She went to work in advertising, and one day, dissatisfied, quit. She went back to grad school, piling up debt. She became a teacher. Kat quit that job too, when a relationship she had formed with another teacher imploded. At the age of thirty-four, Kat went to stay with her brother and his family in Hawaii. She got a job as a valet, parking cars. “I’d come home from parking cars all day and curl up on my bed in the back bedroom of my brother’s house, and lie there feeling desperate and alone, my heart beating with anxiety.

Here is something I understand about psychology, and I think it relates to fiction: if you loosen up your understanding of yourself in some way, then who knows how it will affect who you are in the world. In the same way, you can explore an avenue of your character - something about your character's past, or something in your character's present - and you don't know how the reader is going to connect it to what's going on in the story. That gives the reader a wonderful job to do, which is to try to make the links. I don't think you need to plan that in advance, or ever. I think it can happen if you follow what you think is interesting about the character. In order to do this, you must trust what you don't understand. Our minds are so adept at trying to explain things that you have to shut that instinct down. As a starting point, choose an action that you can't explain. Often, writing about something that you don't fully get - what it's about or what's in it - is actually very useful because it takes you away from talking about theme or talking about abstractions. If you don't know what something is about, you are probably going to be very concrete in your exploration of it. You're going to say, 'I don't know what's in this world, so I'm going to be very direct in the way I present it.' This gives the reader tons of space to form his or her own interpretations.

It was in the Cornish summer of his twelfth year that Peter began to notice just how different the worlds of children and grown-ups were. You could not exactly say that the parents never had fun. They went for swims - but never for longer than twenty minutes. They liked a game of volleyball, but only for half an hour or so. Occasionally they could be talked into hide-and-seek or lurky turkey or building a giant sand-castle, but those were special occasions. The fact was that all grown-ups, given half the chance, chose to sink into one of three activities on the beach: sitting around talking, reading newspapers and books, or snoozing. Their only exercise (if you could call it that) was long boring walks, and these were nothing more than excuses for more talking. On the beach, they often glanced at their watches and, long before anyone was hungry, began telling each other it was time to start thinking about lunch or supper. They invented errands for themselves - to the odd-job man who lived half a mile away, or to the garage in the village, or to the nearby town on shopping expeditions. They came back complaining about the holiday traffic, but of course they were the holiday traffic. These restless grown-ups made constant visits to the telephone box at the end of the lane to call their relatives, or their work, or their grown-up children. Peter noticed that most grown-ups could not begin their day happily until they had driven off to find a newspaper, the right newspaper. Others could not get through the day without cigarettes. Others had to have beer. Others could not get by without coffee. Some could not read a newspaper without smoking a cigarette and drinking coffee. Adults were always snapping their fingers and groaning because someone had returned from town and forgotten something; there was always one more thing needed, and promises were made to get it tomorrow - another folding chair, shampoo, garlic, sun-glasses, clothes pegs - as if the holiday could not be enjoyed, could not even begin, until all these useless items had been gathered up.

classic work like The Tale of Genji, as one recent translator has it, “The more intense the emotion, the more regular the meter.” As in the old-fashioned England in which I grew up—though more unforgivingly so—the individual’s job in public Japan is to keep his private concerns and feelings to himself and to present a surface that gives little away. That the relation of surface to depth is uncertain is part of the point; it offers a degree of protection and makes for absolute consistency. The fewer words spoken, the easier it is to believe you’re standing on common ground. One effect of this careful evenness—a maintenance of the larger harmony, whatever is happening within—is that to live in Japan, to walk through its complex nets of unstatedness, is to receive a rigorous training in attention. You learn to read the small print of life—to notice how the flowers placed in front of the tokonoma scroll have just been changed, in response to a shift in the season, or to register how your visitor is talking about everything except the husband who’s just run out on her. It’s what’s not expressed that sits at the heart of a haiku; a classic sumi-e brush-and-ink drawing leaves as much open space as possible at its center so that it becomes not a statement but a suggestion, an invitation to a collaboration. The reader or viewer is asked to complete a composition, and so the no-color surfaces make

For if single women are looking for government to create a "hubby state" for them, what is certainly true is that their male counterparts have a long enjoy the fruits of a related "wifey state," in which the nation and its government supported male independence in a variety of ways. Men, and especially married wealthy white men, have a long relied on government assistance. It's a government that has historically supported white men's home and business ownership through grants, loans, incentives, and tax breaks. It has allowed them to accrue wealth and offer them shortcuts and bonuses for passing it down to their children. Government established white men's right to vote and thus exert control over the government at the nation's founding and has protected their enfranchisement. It has also bolstered the economic and professional prospects of men by depressing the economic prospects of women: by failing to offer women equivalent economic and civic protections, thus helping to create conditions whereby women were forced to be dependent on those men, creating a gendered class of laborers who took low paying or unpaid jobs doing the domestic and childcare work that further enabled men to dominate public spheres. But the growth of a massive population of women who are living outside those dependent circumstances puts new pressures on the government: to remake conditions in a way that will be more hospitable to female independence, to a citizenry now made up of plenty of women living economically, professionally, sexually, and socially liberated lives.

Nonconformity is an affront to those in the mainstream. Our impulse is to dismiss this lifestyle, create reasons why it can’t work, why it doesn’t even warrant consideration. Why not? Living outdoors is cheap and can be afforded by a half year of marginal employment. They can’t buy things that most of us have, but what they lose in possessions, they gain in freedom. In Somerset Maugham’s The Razor’s Edge, lead character Larry returns from the First World War and declares that he would like to “loaf.”23 The term “loafing” inadequately describes the life he would spend traveling, studying, searching for meaning, and even laboring. Larry meets with the disapproval of peers and would-be mentors: “Common sense assured…that if you wanted to get on in this world, you must accept its conventions, and not to do what everybody else did clearly pointed to instability.” Larry had an inheritance that enabled him to live modestly and pursue his dreams. Larry’s acquaintances didn’t fear the consequences of his failure; they feared his failure to conform. I’m no maverick. Upon leaving college I dove into the workforce, eager to have my own stuff and a job to pay for it. Parents approved, bosses gave raises, and my friends could relate. The approval, the comforts, the commitments wound themselves around me like invisible threads. When my life stayed the course, I wouldn’t even feel them binding. Then I would waiver enough to sense the growing entrapment, the taming of my life in which I had been complicit. Working a nine-to-five job took more energy than I had expected, leaving less time to pursue diverse interests. I grew to detest the statement “I am a…” with the sentence completed by an occupational title. Self-help books emphasize “defining priorities” and “staying focused,” euphemisms for specialization and stifling spontaneity. Our vision becomes so narrow that risk is trying a new brand of cereal, and adventure is watching a new sitcom. Over time I have elevated my opinion of nonconformity nearly to the level of an obligation. We should have a bias toward doing activities that we don’t normally do to keep loose the moorings of society. Hiking the AT is “pointless.” What life is not “pointless”? Is it not pointless to work paycheck to paycheck just to conform? Hiking the AT before joining the workforce was an opportunity not taken. Doing it in retirement would be sensible; doing it at this time in my life is abnormal, and therein lay the appeal. I want to make my life less ordinary.

Cordelia – “Why so rough?” Aral – “It’s very poor. It was the town center during the time Isolation. And it hasn’t been touched by renovation, minimal water, no electricity choked with refuse.” “Mostly human,” added Peoter tartly. “Poor?” Asked Cordelia bewildered. “No electricity? How can it be on the comm network?” “It’s not of course,” answered Vorkosigan. “Then how can anyone get their schooling?” Cordelia “They don’t.” Cordelia stared. “I don’t understand, how do they get their jobs?” “A few escape to the service, the rest prey on each other mostly.” Vorkosigan regarded her face uneasily. “Have you no poverty on Beta colony?” “Poverty? Well some people have more money than others, but no comm consuls…?” Vorkosigan was diverted from his interrogation. “Is not owning a comm consul the lowest standard of living you can imagine?” He said in wonder. “It’s the first article in the constitution! ‘Access to information shall not be abridged.’” “Cordelia, these people barely have access to food, clothing and shelter. They have a few rags and cooking pots and squat in buildings that aren’t economical to repair or tear down yet with the wind whistling through the walls.” “No air conditioning?” “No heat in the winter is a bigger problem here.” “I suppose so. You people don’t really have summer. How do they call for help when they are sick or hurt?” “What help?” Vorkosigan was growing grim. “If they’re sick they either get well or die.” “Die if we’re lucking” muttered Veoter. “You’re not joking.” She stared back and forth between the pair of them. “Why, think of all the geniuses you must missing!” “I doubt we must be missing very many from the Caravanceri.” Said Peoter dryly. “Why not? They have the same genetic compliment as you.” Cordelia pointed out the – to her -obvious. The Count went rigid. “My dear girl, they most certainly do not. My family has been Vor for nine generations.” Cordelia raised her eyebrows. “How do you know if you didn’t have the gene-typing until 80 years ago?” Both the guard commander and the footman were acquiring peculiar stuffed expressions. The footman bit his lip. “Besides,” she pointed out reasonably, “If you Vor got around half as much as those histories I’ve been reading imply. 90% of the people on this planet must have Vor blood by now. Who knows who your relatives are on your father’s side. Vorkosigan bit his napkin absently. His eyes gone crinkly with much the same expression as the footman and muttered, “Cordelia, you really can’t sit at the breakfast table and imply my ancestors were bastards. It’s a mortal insult here.” “Where should I sit? Oh I’ll never understand.

The strongest evidence yet was published in 2010. In a painstaking long-term study, much larger and more thorough than anything done previously, an international team of researchers tracked one thousand children in New Zealand from birth until the age of thirty-two. Each child’s self-control was rated in a variety of ways (through observations by researchers as well as in reports of problems from parents, teachers, and the children themselves). This produced an especially reliable measure of children’s self-control, and the researchers were able to check it against an extraordinarily wide array of outcomes through adolescence and into adulthood. The children with high self-control grew up into adults who had better physical health, including lower rates of obesity, fewer sexually transmitted diseases, and even healthier teeth. (Apparently, good self-control includes brushing and flossing.) Self-control was irrelevant to adult depression, but its lack made people more prone to alcohol and drug problems. The children with poor self-control tended to wind up poorer financially. They worked in relatively low-paying jobs, had little money in the bank, and were less likely to own a home or have money set aside for retirement. They also grew up to have more children being raised in single-parent households, presumably because they had a harder time adapting to the discipline required for a long-term relationship. The children with good self-control were much more likely to wind up in a stable marriage and raise children in a two-parent home. Last, but certainly not least, the children with poor self-control were more likely to end up in prison. Among those with the lowest levels of self-control, more than 40 percent had a criminal conviction by the age of thirty-two, compared with just 12 percent of the people who had been toward the high end of the self-control distribution in their youth.

In the time of chimpanzees, I was a monkey Butane in my veins and I'm out to cut the junkie With the plastic eyeballs, spray paint the vegetables Dog food stalls with the beefcake pantyhose Kill the headlights and put it in neutral Stock car flamin' with a loser in the cruise control Baby's in Reno with the Vitamin D Got a couple of couches, sleep on the love seat Someone came in sayin' I'm insane to complain About a shotgun wedding and a stain on my shirt Don't believe everything that you breathe You get a parking violation and a maggot on your sleeve So shave your face with some mace in the dark Savin' all your food stamps and burnin' down the trailer park Yo, cut it Soy un perdedor I'm a loser, baby, so why don't you kill me? (Double barrel buckshot) Soy un perdedor I'm a loser baby, so why don't you kill me? Forces of evil on a bozo nightmare Ban all the music with a phony gas chamber 'Cause one's got a weasel and the other's got a flag One's on the pole, shove the other in a bag With the rerun shows and the cocaine nose-job The daytime crap of the folksinger slob He hung himself with a guitar string A slab of turkey neck and it's hangin' from a pigeon wing You can't write if you can't relate Trade the cash for the beef, for the body, for the hate And my time is a piece of wax fallin' on a termite That's chokin' on the splinters Soy un perdedor I'm a loser baby, so why don't you kill me? (Get crazy with the cheese whiz) Soy un perdedor I'm a loser baby, so why don't you kill me? (Drive-by body pierce) Yo, bring it on down I'm a driver, I'm a winner Things are gonna change, I can feel it Soy un perdedor I'm a loser baby, so why don't you kill me? (I can't believe you) Soy un perdedor I'm a loser baby, so why don't you kill me? Soy un perdedor I'm a loser baby, so why don't you kill me? (Sprechen sie Deutsche, baby) Soy un perdedor I'm a loser, baby, so why don't you kill me? (Know what I'm sayin'?)

Qualities such as honesty, determination, and a cheerful acceptance of stress, which can all be identified through probing questionnaires and interviews, may be more important to the company in the long run than one's college grade-point average or years of "related experience." Every business is only as good as the people it brings into the organization. The corporate trainer should feel his job is the most important in the company, because it is. Exalt seniority-publicly, shamelessly, and with enough fanfare to raise goosebumps on the flesh of the most cynical spectator. And, after the ceremony, there should be some sort of permanent display so that employees passing by are continuously reminded of their own achievements and the achievements of others. The manager must freely share his expertise-not only about company procedures and products and services but also with regard to the supervisory skills he has worked so hard to acquire. If his attitude is, "Let them go out and get their own MBAs," the personnel under his authority will never have the full benefit of his experience. Without it, they will perform at a lower standard than is possible, jeopardizing the manager's own success. Should a CEO proclaim that there is no higher calling than being an employee of his organization? Perhaps not-for fear of being misunderstood-but it's certainly all right to think it. In fact, a CEO who does not feel this way should look for another company to manage-one that actually does contribute toward a better life for all. Every corporate leader should communicate to his workforce that its efforts are important and that employees should be very proud of what they do-for the company, for themselves, and, literally, for the world. If any employee is embarrassed to tell his friends what he does for a living, there has been a failure of leadership at his workplace. Loyalty is not demanded; it is created. Why can't a CEO put out his own suggested reading list to reinforce the corporate vision and core values? An attractive display at every employee lounge of books to be freely borrowed, or purchased, will generate interest and participation. Of course, the program has to be purely voluntary, but many employees will wish to be conversant with the material others are talking about. The books will be another point of contact between individuals, who might find themselves conversing on topics other than the weekend football games. By simply distributing the list and displaying the books prominently, the CEO will set into motion a chain of events that can greatly benefit the workplace. For a very cost-effective investment, management will have yet another way to strengthen the corporate message. The very existence of many companies hangs not on the decisions of their visionary CEOs and energetic managers but on the behavior of its receptionists, retail clerks, delivery drivers, and service personnel. The manager must put himself and his people through progressively challenging courage-building experiences. He must make these a mandatory group experience, and he must lead the way. People who have confronted the fear of public speaking, and have learned to master it, find that their new confidence manifests itself in every other facet of the professional and personal lives. Managers who hold weekly meetings in which everyone takes on progressively more difficult speaking or presentation assignments will see personalities revolutionized before their eyes. Command from a forward position, which means from the thick of it. No soldier will ever be inspired to advance into a hail of bullets by orders phoned in on the radio from the safety of a remote command post; he is inspired to follow the officer in front of him. It is much more effective to get your personnel to follow you than to push them forward from behind a desk. The more important the mission, the more important it is to be at the front.

One other thing. And this really matters for readers of this book. According to official Myers–Briggs documents, the test can ‘give you an insight into what kinds of work you might enjoy and be successful doing’. So if you are, like me, classified as ‘INTJ’ (your dominant traits are being introverted, intuitive and having a preference for thinking and judging), the best-fit occupations include management consultant, IT professional and engineer.30 Would a change to one of these careers make me more fulfilled? Unlikely, according to respected US psychologist David Pittenger, because there is ‘no evidence to show a positive relation between MBTI type and success within an occupation…nor is there any data to suggest that specific types are more satisfied within specific occupations than are other types’. Then why is the MBTI so popular? Its success, he argues, is primarily due to ‘the beguiling nature of the horoscope-like summaries of personality and steady marketing’.31 Personality tests have their uses, even if they do not reveal any scientific ‘truth’ about us. If we are in a state of confusion they can be a great emotional comfort, offering a clear diagnosis of why our current job may not be right, and suggesting others that might suit us better. They also raise interesting hypotheses that aid self-reflection: until I took the MBTI, I had certainly never considered that IT could offer me a bright future (by the way, I apparently have the wrong personality type to be a writer). Yet we should be wary about relying on them as a magic pill that enables us suddenly to hit upon a dream career. That is why wise career counsellors treat such tests with caution, using them as only one of many ways of exploring who you are. Human personality does not neatly reduce into sixteen or any other definitive number of categories: we are far more complex creatures than psychometric tests can ever reveal. And as we will shortly learn, there is compelling evidence that we are much more likely to find fulfilling work by conducting career experiments in the real world than by filling out any number of questionnaires.32

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.

Oh, my son loves Japan!" she says, her voice soaring. "He's been studying Japanese, all by himself, and he went there recently actually for the first time, and he said he just felt immediately at home there, you know really comfortable. I mean with him it's mostly the, the, the-" My brain silently fills in the next word: anime. "The animation and so on, you know he's really into technology. I mean he's only seventeen, you know so who knows what is going to happen. But it does seem like, you know, a real thing for him." "Right," I say, and I nod. "That's great." Sometimes at times like these, what fills my head is the things I do not and could not ever say. For example: "You have no idea how many stories I've heard exactly like that one!" Or: "You know, even though I'm generally reluctant to admit the existence of 'types' among people, I'm often shocked by the parallels that exist between the kind of young men who like anime and all things Japanese, to the extent that I sometimes struggle to believe that a group of people with such intensely similar interests are in fact individuals." Certainly I do not say: "And what would you like to bet that he ends up marrying a Japanese woman and becomes an academic teaching the world about Japanese culture while she gives up her job to bring up his children?" But even if these things flicker through my mind, I'm not anywhere near as rageful as any of that makes me sound. In fact, if anything, what I feel in this particular moment is something like envy, for this son of hers that I've never met, I understand that taking refuge in Japan and being shielded from the demands of full adulthood is a privilege offered to predominantly white, educated, Anglophone men, because they are deemed the most desirable that the world has to offer; that it feeds off power relations that date back to the American occupation and beyond, and which hew closely to the colonial paradigm even if there are important differences (and even if Japan also has a history of colonialism of its own to reckon with); and that even leaving all of this aside, this Peter Pan status is not something I am interested in. And yet I can't help but look at the sort of person who feels "immediately" comfortable in Japan and wish that I had felt like that, only because it might validate the way I've dedicated a lot of my life to the country, but because the security of that sensation in itself feels like something I would love to experience.

Early on it is clear that Addie has a rebellious streak, joining the library group and running away to Rockport Lodge. Is Addie right to disobey her parents? Where does she get her courage? 2. Addie’s mother refuses to see Celia’s death as anything but an accident, and Addie comments that “whenever I heard my mother’s version of what happened, I felt sick to my stomach.” Did Celia commit suicide? How might the guilt that Addie feels differ from the guilt her mother feels? 3. When Addie tries on pants for the first time, she feels emotionally as well as physically liberated, and confesses that she would like to go to college (page 108). How does the social significance of clothing and hairstyle differ for Addie, Gussie, and Filomena in the book? 4. Diamant fills her narrative with a number of historical events and figures, from the psychological effects of World War I and the pandemic outbreak of influenza in 1918 to child labor laws to the cultural impact of Betty Friedan. How do real-life people and events affect how we read Addie’s fictional story? 5. Gussie is one of the most forward-thinking characters in the novel; however, despite her law degree she has trouble finding a job as an attorney because “no one would hire a lady lawyer.” What other limitations do Addie and her friends face in the workforce? What limitations do women and minorities face today? 6. After distancing herself from Ernie when he suffers a nervous episode brought on by combat stress, Addie sees a community of war veterans come forward to assist him (page 155). What does the remorse that Addie later feels suggest about the challenges American soldiers face as they reintegrate into society? Do you think soldiers today face similar challenges? 7. Addie notices that the Rockport locals seem related to one another, and the cook Mrs. Morse confides in her sister that, although she is usually suspicious of immigrant boarders, “some of them are nicer than Americans.” How does tolerance of the immigrant population vary between city and town in the novel? For whom might Mrs. Morse reserve the term Americans? 8. Addie is initially drawn to Tessa Thorndike because she is a Boston Brahmin who isn’t afraid to poke fun at her own class on the women’s page of the newspaper. What strengths and weaknesses does Tessa’s character represent for educated women of the time? How does Addie’s description of Tessa bring her reliability into question? 9. Addie’s parents frequently admonish her for being ungrateful, but Addie feels she has earned her freedom to move into a boardinghouse when her parents move to Roxbury, in part because she contributed to the family income (page 185). How does the Baum family’s move to Roxbury show the ways Betty and Addie think differently from their parents about household roles? Why does their father take such offense at Herman Levine’s offer to house the family? 10. The last meaningful conversation between Addie and her mother turns out to be an apology her mother meant for Celia, and for a moment during her mother’s funeral Addie thinks, “She won’t be able to make me feel like there’s something wrong with me anymore.” Does Addie find any closure from her mother’s death? 11. Filomena draws a distinction between love and marriage when she spends time catching up with Addie before her wedding, but Addie disagrees with the assertion that “you only get one great love in a lifetime.” In what ways do the different romantic experiences of each woman inform the ideas each has about love? 12. Filomena and Addie share a deep friendship. Addie tells Ada that “sometimes friends grow apart. . . . But sometimes, it doesn’t matter how far apart you live or how little you talk—it’s still there.” What qualities do you think friends must share in order to have that kind of connection? Discuss your relationship with a best friend. Enhance

was my first indication that the policies of Mamaw’s “party of the working man”—the Democrats—weren’t all they were cracked up to be. Political scientists have spent millions of words trying to explain how Appalachia and the South went from staunchly Democratic to staunchly Republican in less than a generation. Some blame race relations and the Democratic Party’s embrace of the civil rights movement. Others cite religious faith and the hold that social conservatism has on evangelicals in that region. A big part of the explanation lies in the fact that many in the white working class saw precisely what I did, working at Dillman’s. As far back as the 1970s, the white working class began to turn to Richard Nixon because of a perception that, as one man put it, government was “payin’ people who are on welfare today doin’ nothin’! They’re laughin’ at our society! And we’re all hardworkin’ people and we’re gettin’ laughed at for workin’ every day!”20 At around that time, our neighbor—one of Mamaw and Papaw’s oldest friends—registered the house next to ours for Section 8. Section 8 is a government program that offers low-income residents a voucher to rent housing. Mamaw’s friend had little luck renting his property, but when he qualified his house for the Section 8 voucher, he virtually assured that would change. Mamaw saw it as a betrayal, ensuring that “bad” people would move into the neighborhood and drive down property values. Despite our efforts to draw bright lines between the working and nonworking poor, Mamaw and I recognized that we shared a lot in common with those whom we thought gave our people a bad name. Those Section 8 recipients looked a lot like us. The matriarch of the first family to move in next door was born in Kentucky but moved north at a young age as her parents sought a better life. She’d gotten involved with a couple of men, each of whom had left her with a child but no support. She was nice, and so were her kids. But the drugs and the late-night fighting revealed troubles that too many hillbilly transplants knew too well. Confronted with such a realization of her own family’s struggle, Mamaw grew frustrated and angry. From that anger sprang Bonnie Vance the social policy expert: “She’s a lazy whore, but she wouldn’t be if she was forced to get a job”; “I hate those fuckers for giving these people the money to move into our neighborhood.” She’d rant against the people we’d see in the grocery store: “I can’t understand why people who’ve worked all their lives scrape by while these deadbeats buy liquor and cell phone coverage with our tax money.

For almost all astronomical objects, gravitation dominates, and they have the same unexpected behavior. Gravitation reverses the usual relation between energy and temperature. In the domain of astronomy, when heat flows from hotter to cooler objects, the hot objects get hotter and the cool objects get cooler. As a result, temperature differences in the astronomical universe tend to increase rather than decrease as time goes on. There is no final state of uniform temperature, and there is no heat death. Gravitation gives us a universe hospitable to life. Information and order can continue to grow for billions of years in the future, as they have evidently grown in the past. The vision of the future as an infinite playground, with an unending sequence of mysteries to be understood by an unending sequence of players exploring an unending supply of information, is a glorious vision for scientists. Scientists find the vision attractive, since it gives them a purpose for their existence and an unending supply of jobs. The vision is less attractive to artists and writers and ordinary people. Ordinary people are more interested in friends and family than in science. Ordinary people may not welcome a future spent swimming in an unending flood of information. A darker view of the information-dominated universe was described in the famous story “The Library of Babel,” written by Jorge Luis Borges in 1941.§ Borges imagined his library, with an infinite array of books and shelves and mirrors, as a metaphor for the universe. Gleick’s book has an epilogue entitled “The Return of Meaning,” expressing the concerns of people who feel alienated from the prevailing scientific culture. The enormous success of information theory came from Shannon’s decision to separate information from meaning. His central dogma, “Meaning is irrelevant,” declared that information could be handled with greater freedom if it was treated as a mathematical abstraction independent of meaning. The consequence of this freedom is the flood of information in which we are drowning. The immense size of modern databases gives us a feeling of meaninglessness. Information in such quantities reminds us of Borges’s library extending infinitely in all directions. It is our task as humans to bring meaning back into this wasteland. As finite creatures who think and feel, we can create islands of meaning in the sea of information. Gleick ends his book with Borges’s image of the human condition: We walk the corridors, searching the shelves and rearranging them, looking for lines of meaning amid leagues of cacophony and incoherence, reading the history of the past and of the future, collecting our thoughts and collecting the thoughts of others, and every so often glimpsing mirrors, in which we may recognize creatures of the information.

was dog-tired when, a little before dawn, the boatswain sounded his pipe and the crew began to man the capstan-bars. I might have been twice as weary, yet I would not have left the deck, all was so new and interesting to me—the brief commands, the shrill note of the whistle, the men bustling to their places in the glimmer of the ship's lanterns. "Now, Barbecue, tip us a stave," cried one voice. "The old one," cried another. "Aye, aye, mates," said Long John, who was standing by, with his crutch under his arm, and at once broke out in the air and words I knew so well: "Fifteen men on the dead man's chest—" And then the whole crew bore chorus:— "Yo-ho-ho, and a bottle of rum!" And at the third "Ho!" drove the bars before them with a will. Even at that exciting moment it carried me back to the old Admiral Benbow in a second, and I seemed to hear the voice of the captain piping in the chorus. But soon the anchor was short up; soon it was hanging dripping at the bows; soon the sails began to draw, and the land and shipping to flit by on either side; and before I could lie down to snatch an hour of slumber the HISPANIOLA had begun her voyage to the Isle of Treasure. I am not going to relate that voyage in detail. It was fairly prosperous. The ship proved to be a good ship, the crew were capable seamen, and the captain thoroughly understood his business. But before we came the length of Treasure Island, two or three things had happened which require to be known. Mr. Arrow, first of all, turned out even worse than the captain had feared. He had no command among the men, and people did what they pleased with him. But that was by no means the worst of it, for after a day or two at sea he began to appear on deck with hazy eye, red cheeks, stuttering tongue, and other marks of drunkenness. Time after time he was ordered below in disgrace. Sometimes he fell and cut himself; sometimes he lay all day long in his little bunk at one side of the companion; sometimes for a day or two he would be almost sober and attend to his work at least passably. In the meantime, we could never make out where he got the drink. That was the ship's mystery. Watch him as we pleased, we could do nothing to solve it; and when we asked him to his face, he would only laugh if he were drunk, and if he were sober deny solemnly that he ever tasted anything but water. He was not only useless as an officer and a bad influence amongst the men, but it was plain that at this rate he must soon kill himself outright, so nobody was much surprised, nor very sorry, when one dark night, with a head sea, he disappeared entirely and was seen no more. "Overboard!" said the captain. "Well, gentlemen, that saves the trouble of putting him in irons." But there we were, without a mate; and it was necessary, of course, to advance one of the men. The boatswain, Job Anderson, was the likeliest man aboard, and though he kept his old title,

Page 141: Group Polarization Patterns Political anger and demands for privileges are, of course, not limited to the less privileged. Indeed, even when demands are made in the name of less privileged racial or ethnic groups, often it is the more privileged members of such groups who make the demands and who benefit from policies designed to meet such demands. These demands may erupt suddenly in the wake of the creation (or sharp enlargement) of a newly educated class which sees its path to coveted middle-class professions blocked by competition of other groups--as in India, French Canada, or Lithuania, for example. * * * A rapid expansion of education is thus a factor in producing inter-group conflict, especially where the education is of a kind which produces diplomas rather than skills that have significant economic value in the marketplace. Education of a sort useful only for being a clerk, bureaucrat, school teacher--jobs whose numbers are relatively fixed in the short run and politically determined in the long run--tend to increase politicized inter-group strife. Yet newly emerging groups, whether in their own countries or abroad, tend to specialize precisely in such undemanding fields. Malay students, for example, have tended to specialize in Malay studies and Islamic studies, which provide them with no skills with which compete with the Chinese in the marketplace, either as businessmen, independent professionals, or technicians. Blacks and Hispanics in the United States follow a very similar pattern of specializing disproportionately in easier fields which offer less in the way of marketable skills. Such groups then have little choice but to turn to the government, not just for jobs but also for group preferences to be imposed in the market place, and for symbolic recognition in various forms. *** While economic interests are sometimes significant in explaining political decisions, they are by no means universally valid explanations. Educated elites from less advanced groups may have ample economic incentives to promote polarization and preferential treatment policies, but the real question is why the uneducated masses from such groups give them the political support without which they would be impotent. Indeed, it is often the less educated masses who unleash the mob violence from which their elite compatriots ultimately benefit--as in Malaysia, Sri Lanka, or parts of India, Africa, or the United States, where such violence has led to group preference policies in employment, educational institutions, and elsewhere. The common denominator in these highly disparate societies seems to be not only resentment of other groups' success but also fear of an inability to compete with them, combined with a painful embarrassment at being so visibly "under-represented"--or missing entirely—in prestigious occupations and institutions. To remedy this within apolitically relevant time horizon requires not simply increased opportunities but earmarked benefits directly given on a racial or ethnic basis.

Having judged, condemned, abandoned his cultural forms, his language, his food habits, his sexual behavior, his way of sitting down, of resting, of laughing, of enjoying himself, the oppressed flings himself upon the imposed culture with the desperation of a drowning man. Developing his technical knowledge in contact with more and more perfected machines, entering into the dynamic circuit of industrial production, meeting men from remote regions in the framework of the concentration of capital, that is to say, on the job, discovering the assembly line, the team, production �time,� in other words yield per hour, the oppressed is shocked to find that he continues to be the object of racism and contempt. It is at this level that racism is treated as a question of persons. �There are a few hopeless racists, but you must admit that on the whole the population likes….� �With time all this will disappear.� �This is the country where there is the least amount of race prejudice.� �At the United Nations there is a commission to fight race prejudice.� Films on race prejudice, poems on race prejudice, messages on race prejudice. Spectacular and futile condemnations of race prejudice. In reality, a colonial country is a racist country. If in England, in Belgium, or in France, despite the democratic principles affirmed by these respective nations, there are still racists, it is these racists who, in their opposition to the country as a whole, are logically consistent. It is not possible to enslave men without logically making them inferior through and through. And racism is only the emotional, affective, sometimes intellectual explanation of this inferiorization. The racist in a culture with racism is therefore normal. He has achieved a perfect harmony of economic relations and ideology. The idea that one forms of man, to be sure, is never totally dependent on economic relations, in other words—and this must not be forgotten—on relations existing historically and geographically among men and groups. An ever greater number of members belonging to racist societies are taking a position. They are dedicating themselves to a world in which racism would be impossible. But everyone is not up to this kind of objectivity, this abstraction, this solemn commitment. One cannot with impunity require of a man that he be against �the prejudices of his group.� And, we repeat, every colonialist group is racist. �Acculturized� and deculturized at one and the same time, the oppressed continues to come up against racism. He finds this sequel illogical, what be has left behind him inexplicable, without motive, incorrect. His knowledge, the appropriation of precise and complicated techniques, sometimes his intellectual superiority as compared to a great number of racists, lead him to qualify the racist world as passion-charged. He perceives that the racist atmosphere impregnates all the elements of the social life. The sense of an overwhelming injustice is correspondingly very strong. Forgetting racism as a consequence, one concentrates on racism as cause. Campaigns of deintoxication are launched. Appeal is made to the sense of humanity, to love, to respect for the supreme values.

Equity financing, on the other hand, is unappealing to cooperators because it may mean relinquishing control to outside investors, which is a distinctly capitalist practice. Investors are not likely to buy non-voting shares; they will probably require representation on the board of directors because otherwise their money could potentially be expropriated. “For example, if the directors of the firm were workers, they might embezzle equity funds, refrain from paying dividends in order to raise wages, or dissipate resources on projects of dubious value.”105 In any case, the very idea of even partial outside ownership is contrary to the cooperative ethos. A general reason for traditional institutions’ reluctance to lend to cooperatives, and indeed for the rarity of cooperatives whether related to the difficulty of securing capital or not, is simply that a society’s history, culture, and ideologies might be hostile to the “co-op” idea. Needless to say, this is the case in most industrialized countries, especially the United States. The very notion of a workers’ cooperative might be viscerally unappealing and mysterious to bank officials, as it is to people of many walks of life. Stereotypes about inefficiency, unprofitability, inexperience, incompetence, and anti-capitalism might dispose officials to reject out of hand appeals for financial assistance from co-ops. Similarly, such cultural preconceptions may be an element in the widespread reluctance on the part of working people to try to start a cooperative. They simply have a “visceral aversion” to, and unfamiliarity with, the idea—which is also surely a function of the rarity of co-ops itself. Their rarity reinforces itself, in that it fosters a general ignorance of co-ops and the perception that they’re risky endeavors. Additionally, insofar as an anti-democratic passivity, a civic fragmentedness, a half-conscious sense of collective disempowerment, and a diffuse interpersonal alienation saturate society, this militates against initiating cooperative projects. It is simply taken for granted among many people that such things cannot be done. And they are assumed to require sophisticated entrepreneurial instincts. In most places, the cooperative idea is not even in the public consciousness; it has barely been heard of. Business propaganda has done its job well.106 But propaganda can be fought with propaganda. In fact, this is one of the most important things that activists can do, this elevation of cooperativism into the public consciousness. The more that people hear about it, know about it, learn of its successes and potentials, the more they’ll be open to it rather than instinctively thinking it’s “foreign,” “socialist,” “idealistic,” or “hippyish.” If successful cooperatives advertise their business form, that in itself performs a useful service for the movement. It cannot be overemphasized that the most important thing is to create a climate in which it is considered normal to try to form a co-op, in which that is seen as a perfectly legitimate and predictable option for a group of intelligent and capable unemployed workers. Lenders themselves will become less skeptical of the business form as it seeps into the culture’s consciousness.