Learning From The Experts Quotes

The paradox of our time in history is that we have taller buildings but shorter tempers, wider Freeways, but narrower viewpoints. We spend more, but have less, we buy more, but enjoy less. We have bigger houses and smaller families, more conveniences, but less time. We have more degrees but less sense, more knowledge, but less judgment, more experts, yet more problems, more medicine, but less wellness. We drink too much, smoke too much, spend too recklessly, laugh too little, drive too fast, get too angry, stay up too late, get up too tired, read too little, watch TV too much, and pray too seldom. We have multiplied our possessions, but reduced our values. We talk too much, love too seldom, and hate too often. We've learned how to make a living, but not a life. We've added years to life not life to years. We've been all the way to the moon and back, but have trouble crossing the street to meet a new neighbor. We conquered outer space but not inner space. We've done larger things, but not better things. We've cleaned up the air, but polluted the soul. We've conquered the atom, but not our prejudice. We write more, but learn less. We plan more, but accomplish less. We've learned to rush, but not to wait. We build more computers to hold more information, to produce more copies than ever, but we communicate less and less. These are the times of fast foods and slow digestion, big men and small character, steep profits and shallow relationships. These are the days of two incomes but more divorce, fancier houses, but broken homes. These are days of quick trips, disposable diapers, throwaway morality, one night stands, overweight bodies, and pills that do everything from cheer, to quiet, to kill. It is a time when there is much in the showroom window and nothing in the stockroom. A time when technology can bring this letter to you, and a time when you can choose either to share this insight, or to just hit delete... Remember, to spend some time with your loved ones, because they are not going to be around forever. Remember, say a kind word to someone who looks up to you in awe, because that little person soon will grow up and leave your side. Remember, to give a warm hug to the one next to you, because that is the only treasure you can give with your heart and it doesn't cost a cent. Remember, to say, "I love you" to your partner and your loved ones, but most of all mean it. A kiss and an embrace will mend hurt when it comes from deep inside of you. Remember to hold hands and cherish the moment for someday that person might not be there again. Give time to love, give time to speak! And give time to share the precious thoughts in your mind.

Traumatized people chronically feel unsafe inside their bodies: The past is alive in the form of gnawing interior discomfort. Their bodies are constantly bombarded by visceral warning signs, and, in an attempt to control these processes, they often become expert at ignoring their gut feelings and in numbing awareness of what is played out inside. They learn to hide from their selves.” (p.97)

Criticism is just someone else’s opinion. Even people who are experts in their fields are sometimes wrong. It is up to you to choose whether to believe some of it, none of it, or all of it. What you think is what counts.

For myself, I am interested in science and in philosophy only because I want to learn something about the riddle of the world in which we live, and the riddle of man's knowledge of that world. And I believe that only a revival of interest in these riddles can save the sciences and philosophy from an obscurantist faith in the expert's special skill and in his personal knowledge and authority.

Anything we need to know, we can learn it from a book. Reading, careful study, a little practice, and we’re throwing knives expertly, overhauling engines, speaking Esperanto like natives.

If only the scientific experts could come up with something to get it out of our minds. One cup of fixit fizzle that will lift the dirt from our lives, soften our hardness, protect our inner parts, improve our processing, reduce our yellowing and wrinkling, improve our natural color, and make us sweet and good.

I'm an expert on one-armed Herdazian jokes. 'Lopen,' my mother always says, 'you must learn these to laugh before others do. Then you steal the laughter from them, and have it all for yourself.

Why do you want a letter from me? Why don't you take the trouble to find out for yourselves what Christianity is? You take time to learn technical terms about electricity. Why don't you do as much for theology? Why do you never read the great writings on the subject, but take your information from the secular 'experts' who have picked it up as inaccurately as you? Why don't you learn the facts in this field as honestly as your own field? Why do you accept mildewed old heresies as the language of the church, when any handbook on church history will tell you where they came from? Why do you balk at the doctrine of the Trinity - God the three in One - yet meekly acquiesce when Einstein tells you E=mc2? What makes you suppose that the expression "God ordains" is narrow and bigoted, while your own expression, "Science demands" is taken as an objective statement of fact? You would be ashamed to know as little about internal combustion as you know about Christian beliefs. I admit, you can practice Christianity without knowing much theology, just as you can drive a car without knowing much about internal combustion. But when something breaks down in the car, you go humbly to the man who understands the works; whereas if something goes wrong with religion, you merely throw the works away and tell the theologian he is a liar. Why do you want a letter from me telling you about God? You will never bother to check on it or find out whether I'm giving you personal opinions or Christian doctrines. Don't bother. Go away and do some work and let me get on with mine.

The day before something is truly a breakthrough, it’s a crazy idea.” Trying out crazy ideas means bucking expert opinion and taking big risks. It means not being afraid to fail. Because you will fail. The road to bold is paved with failure, and this means having a strategy in place to handle risk and learn from mistakes is critical.

Everything happens because there was a lesson you needed to learn. Move on from the messenger they were not the lesson. Find the lesson and you will never repeat it again.

We all need to humble ourselves from time to time and expose ourselves to new perspectives and ideas, even those of the non-experts, or else our growth potential gets weighed down with the ignorance of ego and habit.

You can be an expert any field of study with consistent effort and consistent learning.

learn from the experts—those who have already done what you want to do. Don’t reinvent the wheel. The fastest way to achieve everything you want is to model successful people who have already achieved it.

traumatized people chronically feel unsafe inside their bodies: The past is alive in the form of gnawing interior discomfort. Their bodies are constantly bombarded by visceral warning signs, and, in an attempt to control these processes, they often become expert at ignoring their gut feelings and in numbing awareness of what is played out inside. They learn to hide from their selves.

If you have a willingness to carve out time to work on a skill every day, you’ll slowly make that transition from novice to expert!

Women partners of men with Asperger's Syndrome have mentioned qualities such as quiet, kind, strong, and attentive as what attracted them to their partners. The man may be perceived as a "silent stranger" due to lack of social and conversational skills, but there is the possibility that his social naivete and immaturity can be changed by a partner who is a natural expert on empathy, socializing, and conversation.

I think it’s time to go ahead and start, don’t you? We don’t want them to have enough time to make a trip back to shore with her.” Galen swims to within an inch of my face. His lazy grin sends a thousand butterflies whipping up a tornado in my stomach. “Start what? The rescue, or the rest of our lives together?” Just the words make my heart jump, let alone the look he gives me when he says it. We haven’t had much time to talk about what all this means for us, but at least I know we can be together. On our own terms, in our own time. Finally. “Both,” I breathe. “This is not the time to be all mushy,” Rayna calls from below us. “I swear you two are expert time wasters. So inconsiderate.” Galen winks at me and dives to his sister. “Wait,” I call to him. He stops. “I just wanted to say, I like your big fin. I think it’s sexy.” Which is the truth. Now t’s more than double the size of any other Syrena. I know he’s self-conscious about it; he thinks it makes him stand out more. What Galen doesn’t realize is that he already stood out. He was already special. This new fin doesn’t change anything. Well, except for making me hotter for him than I already was. “Really?” Galen says. I nod and blow him a kiss. By his confused expression, he has no idea what I’m doing. My Syrena human ambassador still has a lot to learn about the intimate details of the human world. And I’ll be happy to assist him with that.

Our textbooks were ridiculous propaganda. The first English sentence we learned was "Long live Chairman Mao!" But no one dared to explain the sentence grammatically. In Chinese the term for the optative mood, expressing a wish or desire, means 'something unreal." In 1966 a lecturer at Sichuan University had been beaten up for 'having the audacity to suggest that "Long live Chairman Mao!" was unreal!" One chapter was about a model youth hero who had drowned after jumping into a flood to save an electricity pole because the pole would be used to carry the word of Mao. With great difficulty, I managed to borrow some English language textbooks published before the Cultural Revolution from lecturers in my department and from Jin-ming, who sent me books from his university by post. These contained extracts from writers like Jane Austen, Charles Dickens, and Oscar Wilde, and stories from European and American history. They were a joy to read, but much of my energy went toward finding them and then trying to keep them. Whenever someone approached, I would quickly cover the books with a newspaper. This was only partly because of their 'bourgeois' content. It was also important not to appear to be studying too conscientiously, and not to arouse my fellow students' jealousy by reading something far beyond them. Although we were studying English, and were paid par fly for our propaganda value by the government to do this, we must not be seen to be too devoted to our subject: that was considered being 'white and expert." In the mad logic of the day, being good at one's profession ('expert') was automatically equated with being politically unreliable ('white').

the invention of deep learning means that we are moving from the age of expertise to the age of data. Training successful deep-learning algorithms requires computing power, technical talent, and lots of data. But of those three, it is the volume of data that will be the most important going forward. That’s because once technical talent reaches a certain threshold, it begins to show diminishing returns. Beyond that point, data makes all the difference. Algorithms tuned by an average engineer can outperform those built by the world’s leading experts if the average engineer has access to far more data.

Yokoi was the first to admit it. “I don’t have any particular specialist skills,” he once said. “I have a sort of vague knowledge of everything.” He advised young employees not just to play with technology for its own sake, but to play with ideas. Do not be an engineer, he said, be a producer. “The producer knows that there’s such a thing as a semiconductor, but doesn’t need to know its inner workings. . . . That can be left to the experts.” He argued, “Everyone takes the approach of learning detailed, complex skills. If no one did this then there wouldn’t be people who shine as engineers. . . . Looking at me, from the engineer’s perspective, it’s like, ‘Look at this idiot,’ but once you’ve got a couple hit products under your belt, this word ‘idiot’ seems to slip away somewhere.

most marital arguments cannot be resolved. Couples spend year after year trying to change each other’s mind—but it can’t be done. This is because most of their disagreements are rooted in fundamental differences of lifestyle, personality, or values. By fighting over these differences, all they succeed in doing is wasting their time and harming their marriage. Instead, they need to understand the bottom-line difference that is causing the conflict—and to learn how to live with it by honoring and respecting each other.

Nonsense! Nonsense!” snorted Tasbrough. “That couldn’t happen here in America, not possibly! We’re a country of freemen.” “The answer to that,” suggested Doremus Jessup, “if Mr. Falck will forgive me, is ‘the hell it can’t!’ Why, there’s no country in the world that can get more hysterical—yes, or more obsequious!—than America. Look how Huey Long became absolute monarch over Louisiana, and how the Right Honorable Mr. Senator Berzelius Windrip owns his State. Listen to Bishop Prang and Father Coughlin on the radio—divine oracles, to millions. Remember how casually most Americans have accepted Tammany grafting and Chicago gangs and the crookedness of so many of President Harding’s appointees? Could Hitler’s bunch, or Windrip’s, be worse? Remember the Kuklux Klan? Remember our war hysteria, when we called sauerkraut ‘Liberty cabbage’ and somebody actually proposed calling German measles ‘Liberty measles’? And wartime censorship of honest papers? Bad as Russia! Remember our kissing the—well, the feet of Billy Sunday, the million-dollar evangelist, and of Aimée McPherson, who swam from the Pacific Ocean clear into the Arizona desert and got away with it? Remember Voliva and Mother Eddy?. . .Remember our Red scares and our Catholic scares, when all well-informed people knew that the O.G.P.U. were hiding out in Oskaloosa, and the Republicans campaigning against Al Smith told the Carolina mountaineers that if Al won the Pope would illegitimatize their children? Remember Tom Heflin and Tom Dixon? Remember when the hick legislators in certain states, in obedience to William Jennings Bryan, who learned his biology from his pious old grandma, set up shop as scientific experts and made the whole world laugh itself sick by forbidding the teaching of evolution?. . .Remember the Kentucky night-riders? Remember how trainloads of people have gone to enjoy lynchings? Not happen here? Prohibition—shooting down people just because they might be transporting liquor—no, that couldn’t happen in America! Why, where in all history has there ever been a people so ripe for a dictatorship as ours! We’re ready to start on a Children’s Crusade—only of adults—right now, and the Right Reverend Abbots Windrip and Prang are all ready to lead it!” “Well, what if they are?

Start with the basics, by adopting the following three precepts when it comes to your kids: “You are the expert on you.” “You have a brain in your head.” “You want your life to work.” When you buy into these three things, it’s much easier to tell your kid, “It’s your call. I have confidence in your ability to make informed decisions about your own life and to learn from your mistakes.

If you have a comfortable connection with your inner sensations—if you can trust them to give you accurate information—you will feel in charge of your body, your feelings, and your self. However, traumatized people chronically feel unsafe inside their bodies: The past is alive in the form of gnawing interior discomfort. Their bodies are constantly bombarded by visceral warning signs, and, in an attempt to control these processes, they often become expert at ignoring their gut feelings and in numbing awareness of what is played out inside. They learn to hide from their selves.

in the Bhagavad Gita. One stanza reads: “Offering the inhaling breath into the exhaling breath and offering the exhaling breath into the inhaling breath, the yogi neutralizes both breaths; thus he releases prana from the heart and brings life force under his control.”2 The interpretation is: “The yogi arrests decay in the body by securing an additional supply of prana (life force) through quieting the action of the lungs and heart; he also arrests mutations of growth in the body by control of apana (eliminating current). Thus neutralizing decay and growth, the yogi learns life-force control.” Another Gita stanza states: “That meditation-expert (muni) becomes eternally free who, seeking the Supreme Goal, is able to withdraw from external phenomena by fixing his gaze within the mid-spot of the eyebrows and by neutralizing the even currents of prana and apana [that flow] within the nostrils and lungs; and to control his sensory mind and intellect; and to banish desire, fear, and anger.”3

I screwed up so bad. Do you want to just fire me?” Meijer asked, resigned. “Fire you? You have fifteen years in this work. If I hire a twenty-something greenie to replace you, I get to watch him make all the stupid mistakes you’ve made over those years. You’ve moved on to learning from really colossal screw-ups. Surely you are within a decade or two of being a genuine expert who has made every mistake possible known to the trade.

In 90% of cases, you can start with one of the two most effective ways to open a speech: ask a question or start with a story. Our brain doesn’t remember what we hear. It remembers only what we “see” or imagine while we listen. You can remember stories. Everything else is quickly forgotten. Smell is the most powerful sense out of 4 to immerse audience members into a scene. Every sentence either helps to drive your point home, or it detracts from clarity. There is no middle point. If you don’t have a foundational phrase in your speech, it means that your message is not clear enough to you, and if it’s not clear to you, there is no way it will be clear to your audience. Share your failures first. Show your audience members that you are not any better, smarter or more talented than they are. You are not an actor, you are a speaker. The main skill of an actor is to play a role; to be someone else. Your main skill as a speaker is to be yourself. People will forgive you for anything except for being boring. Speaking without passion is boring. If you are not excited about what you are talking about, how can you expect your audience to be excited? Never hide behind a lectern or a table. Your audience needs to see 100% of your body. Speak slowly and people will consider you to be a thoughtful and clever person. Leaders don’t talk much, but each word holds a lot of meaning and value. You always speak to only one person. Have a conversation directly with one person, look him or her in the eye. After you have logically completed one idea, which usually is 10-20 seconds, scan the audience and then stop your eyes on another person. Repeat this process again. Cover the entire room with eye contact. When you scan the audience and pick people for eye contact, pick positive people more often. When you pause, your audience thinks about your message and reflects. Pausing builds an audiences’ confidence. If you don’t pause, your audience doesn’t have time to digest what you've told them and hence, they will not remember a word of what you've said. Pause before and after you make an important point and stand still. During this pause, people think about your words and your message sinks in. After you make an important point and stand still. During this pause, people think about your words and your message sinks in. Speakers use filler words when they don’t know what to say, but they feel uncomfortable with silence. Have you ever seen a speaker who went on stage with a piece of paper and notes? Have you ever been one of these speakers? When people see you with paper in your hands, they instantly think, “This speaker is not sincere. He has a script and will talk according to the script.” The best speeches are not written, they are rewritten. Bad speakers create a 10 minutes speech and deliver it in 7 minutes. Great speakers create a 5 minute speech and deliver it in 7 minutes. Explain your ideas in a simple manner, so that the average 12-year-old child can understand the concept. Good speakers and experts can always explain the most complex ideas with very simple words. Stories evoke emotions. Factual information conveys logic. Emotions are far more important in a speech than logic. If you're considering whether to use statistics or a story, use a story. PowerPoint is for pictures not for words. Use as few words on the slide as possible. Never learn your speech word for word. Just rehearse it enough times to internalize the flow. If you watch a video of your speech, you can triple the pace of your development as a speaker. Make videos a habit. Meaningless words and clichés neither convey value nor information. Avoid them. Never apologize on stage. If people need to put in a lot of effort to understand you they simply won’t listen. On the other hand if you use very simple language you will connect with the audience and your speech will be remembered.

However, traumatized people chronically feel unsafe inside their bodies: The past is alive in the form of gnawing interior discomfort. Their bodies are constantly bombarded by visceral warning signs, and, in an attempt to control these processes, they often become expert at ignoring their gut feelings and in numbing awareness of what is played out inside. They learn to hide from their selves. The more people try to push away and ignore internal warning signs, the more likely they are to take over and leave them bewildered, confused, and ashamed. People who cannot comfortably notice what is going on inside become vulnerable to respond to any sensory shift either by shutting down or by going into a panic — they develop a fear of fear itself.

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

No institution of learning of Ingersoll's day had courage enough to confer upon him an honorary degree; not only for his own intellectual accomplishments, but also for his influence upon the minds of the learned men and women of his time and generation. Robert G. Ingersoll never received a prize for literature. The same prejudice and bigotry which prevented his getting an honorary college degree, militated against his being recognized as 'the greatest writer of the English language on the face of the earth,' as Henry Ward Beecher characterized him. Aye, in all the history of literature, Robert G. Ingersoll has never been excelled -- except by only one man, and that man was -- William Shakespeare. And yet there are times when Ingersoll even surpassed the immortal Bard. Yes, there are times when Ingersoll excelled even Shakespeare, in expressing human emotions, and in the use of language to express a thought, or to paint a picture. I say this fully conscious of my own admiration for that 'intellectual ocean, whose waves touched all the shores of thought.' Ingersoll was perfection himself. Every word was properly used. Every sentence was perfectly formed. Every noun, every verb and every object was in its proper place. Every punctuation mark, every comma, every semicolon, and every period was expertly placed to separate and balance each sentence. To read Ingersoll, it seems that every idea came properly clothed from his brain. Something rare indeed in the history of man's use of language in the expression of his thoughts. Every thought came from his brain with all the beauty and perfection of the full blown rose, with the velvety petals delicately touching each other. Thoughts of diamonds and pearls, rubies and sapphires rolled off his tongue as if from an inexhaustible mine of precious stones. Just as the cut of the diamond reveals the splendor of its brilliance, so the words and construction of the sentences gave a charm and beauty and eloquence to Ingersoll's thoughts. Ingersoll had everything: The song of the skylark; the tenderness of the dove; the hiss of the snake; the bite of the tiger; the strength of the lion; and perhaps more significant was the fact that he used each of these qualities and attributes, in their proper place, and at their proper time. He knew when to embrace with the tenderness of affection, and to resist and denounce wickedness and tyranny with that power of denunciation which he, and he alone, knew how to express.

are experts at taking care of everybody around us, do we doubt our ability to take care of ourselves? What is it about us? Many of us learned these things because when we were children, someone very important to us was unable to give us the love, approval, and emotional security we needed. So we’ve gone about our lives the best way we could, still looking vaguely or desperately for something we never got. Some of us are still beating our heads against the cement trying to get this love from people who, like Mother or Father, are unable to give what we need. The cycle repeats itself until it is interrupted and stopped. It’s called unfinished business.

Experts in diagnostic errors provided an answer to the puzzle that had been nagging me: How was it possible for missed diagnoses to be so common and yet not perceived by doctors as a major problem? The problem is that physicians, while generally aware that mistakes happen, greatly underestimate how often they make them. In his talks to doctors on the topic, Graber often asks how many have made a diagnostic error in the past year; typically, only about 1 percent of the hands go up. 'The concept that they, personally, could err at a significant rate is inconceivable to most physicians,' he writes. In short, they think it's the other guy. This overconfidence is not necessarily their fault: doctors simply do not get the feedback needed to gain an accurate sense of their batting average. They assume their diagnoses are correct until they hear otherwise. Since there are few, if any, health care organizations that systematically measure diagnostic error rates, they typically learn of their mistakes only from the patients themselves.

With new friendships had come visits to the philosophers and teachers of rhetoric; and, presently, the chance to learn from experts the art of war. He had longed for home and had returned with gladness; but by then he had been received into the mystery of Hellas, forever her initiate. Athens was her altar, almost her self. All he asked of Athens was to restore her glories; her present leaders seemed to him like the Phokians at Delphi, unworthy men who had seized a holy shrine. Deep in his mind moved a knowledge that for Athenians freedom and glory went together; but he was like a man in love, who thinks the strongest trait of the loved one’s nature will be easily changed, as soon as they are married.

What is the purpose of education? Is it to impart knowledge and facts or is it to nurture curiosity, effortful problem solving, and the capacity for lifelong learning? Educational historians have repeatedly shown that today’s schools were designed during the first half of the twentieth century to meet the demands of the industrial era, not an innovative knowledge economy. “Very few schools teach students how to create knowledge,” says Professor Keith Sawyer of Washington University, a leading education and innovation researcher. “Instead, students are taught that knowledge is static and complete, and they become experts at consuming knowledge rather than producing knowledge.” This is unacceptable. Change

I advise you to look for a chance to break away, to find a subject you can make your own. That is where the quickest advances are likely to occur, as measured by discoveries per investigator per year. Therein you have the best chance to become a leader and, as time passes, to gain growing freedom to set your own course. If a subject is already receiving a great deal of attention, if it has a glamorous aura, if its practitioners are prizewinners who receive large grants, stay away from that subject. Listen to the news coming from the hubbub, learn how and why the subject became prominent, but in making your own long-term plans be aware it is already crowded with talented people. You would be a newcomer, a private amid bemedaled first sergeants and generals. Take a subject instead that interests you and looks promising, and where established experts are not yet conspicuously competing with one another, where few if any prizes and academy memberships have been given, and where the annals of research are not yet layered with superfluous data and mathematical models.

If you're anything like me, you don't make up your mind about important issues by doing original research, pounding over primary sources and coming to your own conclusions; you listen to people who claim to know what they're talking about - "experts" - and try to determine which of them is more credible. You do your best to gauge who's authentically well-informed and unbiased, who has an agenda and what it is - who's a corporate flack, a partisan hack, or a wacko. I believe that global warming is real and anthropogenic not because I've personally studied Antarctic ice core samples or run my own computer climate models, but because all the people who support the theory are climatologists with no evident investment in the issue, and all the people who dismiss it as alarmist claptrap are shills of the petro-chemical industry or just seem to like debunking things, from the Holocaust to the moon landing. We put our trust - our votes, our money, sometimes our lives - in someone else's authority. In other words, most of us decide not what to believe but whom to believe. And I say believe because for most people, such decisions are matters of faith rather than reason.

You don’t have to have studied the description-experience gap to understand, if you’re truly expert at something, that you need experience to balance out the descriptions. Otherwise, you’re left with the illusion of knowledge—knowledge without substance. You’re an armchair philosopher who thinks that just because she read an article about something she is a sudden expert. (David Dunning, a psychologist at the University of Michigan most famous for being one half of the Dunning-Kruger effect—the more incompetent you are, the less you’re aware of your incompetence—has found that people go quickly from being circumspect beginners, who are perfectly aware of their limitations, to “unconscious incompetents,” people who no longer realize how much they don’t know and instead fancy themselves quite proficient.)

In this age, which believes that there is a short cut to everything, the greatest lesson to be learned is that the most difficult way is, in the long run, the easiest. All that is set forth in books, all that seems so terribly vital and significant, is but an iota of that from which it stems and which it is within everyone’s power to tap. Our whole theory of education is based on the absurd notion that we must learn to swim on land before tackling the water. It applies to the pursuit of the arts as well as to the pursuit of knowledge. Men are still being taught to create by studying other men’s works or by making plans and sketches never intended to materialize. The art of writing is taught in the classroom instead of in the thick of life. Students are still being handed models which are supposed to fit all temperaments, all kinds of intelligence. No wonder we produce better engineers than writers, better industrial experts than painters. My encounters with books I regard very much as my encounters with other phenomena of life or thought. All encounters are configurate, not isolate. In this sense, and in this sense only, books are as much a part of life as trees, stars or dung. I have no reverence for them per se. Nor do I put authors in any special, privileged category. They are like other men, no better, no worse. They exploit the powers given them, just as any other order of human being. If I defend them now and then — as a class — it is because I believe that, in our society at least, they have never achieved the status and the consideration they merit. The great ones, especially, have almost always been treated as scapegoats.

An expert from The Second Himalayan Expedition, by the Scottish mountaineer W.H.Murray Until one is committed there is hesitancy, the chance to draw back, always ineffectiveness. Concerning all acts of initiative (and creation), there is one elementary truth, the ignorance of which kills countless ideas and splendid plans: that the moment one definately commits oneself, then Providence moves too. All sorts of things occur to help one that would never otherwise have occurred. A whole stream of events issues from the decision, raising in one's favour all manner of unforeseen incidents and meetings and material assistance, which no man could have dreamt would have come his way. I have learned a great respect for one of Goethe's couples: "Whatever you can do or dream you can, begin it. Boldness has genius, power and magic in it!" A whole stream of events ... which no man could have dreamt would have come by his way

When I feel comfortable enough that he is not going to trip me, I manage to look down, and see that his feet are gliding gracefully on the floor in his bloack loafers. He's even doing this very hot rhythmitic figure eight with his hips. Maybe it's the music that's growing on me, or it's that I'm giddy from not having had anything to eat except half a miniquiche, but after a moment or so, I start to move my hips, too. And suddenly, I'm breathless again, but in a good way. Once Pip gets into the groove, he stops looking at the instructor and his eyes fasten on me. So close like this, they're shocking in their brilliance, so light blue as to be almost white. Like silver medallions moving back and forth on a chain, they're hypnotizing. Where did they come from? I swear they weren't so beautiful a day ago, when we were sitting in the food court, talking about ewl and popping stag mints. " Where did you learn to do this?" I whisper in his ear, still unable to break from his gaze. " Faries love to dance. This is similar to one of theirs," he explains as he slows to near a stop. His eyes focous on Fit Lady again, and before I can ask what he's doing, he expertly glides his leg out from underneath his body, dragging his foot on the ground. " Yours should follow him," Fit Lady says, watching my legs. ...then I feel her hand on my leg, pulling it up into the air. I toddle about on one leg like a top that's about to fall, so Pip steadies me, and I hold on so tight to his arms with my sweaty hands as to cut off his circualtion. But he doesn't seem to mind. I watch as she grips my leg at the knee and pulls it, higher, higher … almost to Pip's hip level, then force me to extend and curve it around him. Ow, I am not a pretzel. " What are you doing?" " Gancho," she says. " Just take your leg up and wrap it around his body." " Wait. Wh- wh-at?" He's still staring at me with those amazing eyes as I push him away, falling back onto my elbows with a deafening crack.

I’d gone to an outdoor store in Minneapolis called REI about a dozen times over the previous months to purchase a good portion of these items. Seldom was this a straightforward affair. To buy even a water bottle without first thoroughly considering the latest water bottle technology was folly, I quickly learned. There were the pros and cons of various materials to take into account, not to mention the research that had been done regarding design. And this was only the smallest, least complex of the purchases I had to make. The rest of the gear I would need was ever more complex, I realized after consulting with the men and women of REI, who inquired hopefully if they could help me whenever they spotted me before displays of ultralight stoves or strolling among the tents. These employees ranged in age and manner and area of wilderness adventure proclivity, but what they had in common was that every last one of them could talk about gear, with interest and nuance, for a length of time that was so dumbfounding that I was ultimately bedazzled by it. They cared if my sleeping bag had snag-free zipper guards and a face muff that allowed the hood to be cinched snug without obstructing my breathing. They took pleasure in the fact that my water purifier had a pleated glass-fiber element for increased surface area. And their knowledge had a way of rubbing off on me. By the time I made the decision about which backpack to purchase—a top-of-the-line Gregory hybrid external frame that claimed to have the balance and agility of an internal—I felt as if I’d become a backpacking expert.

We all have the opportunity to radically reinvent and reimagine the process of aging for ourselves. And I don’t mean merely doing more or doing differently. I don’t use “reinvention” in the way that many experts do—from the outside in. That’s the topic of most books about aging. Rather, my emphasis is on the internal, less familiar terrain of soul—those subtle yearnings that appear in images and fantasies, the ways we respond or fear to respond to those messengers, and the symbolic meanings we glean from them. As we learn the psychological and spiritual practices in this book, we discover how to orient to our inner worlds, deepen our self-knowledge, and reimagine age for ourselves, eventually shifting from denial to awareness, from self-rejection to self-acceptance, from obligation to flow, from holding on to letting go, from distraction to presence. Even from role to soul. The result: a newfound freedom from the constraints of past roles and identities, an emerging sense of becoming who you were always meant to be, and a profound gratitude for the way that your life unfolded.

Specialisation, accompanied by exchange, is the source of economic prosperity. Here, in my own words, is what a modern version of Smithism claims. First, the spontaneous and voluntary exchange of goods and services leads to a division of labour in which people specialise in what they are good at doing. Second, this in turn leads to gains from trade for each party to a transaction, because everybody is doing what he is most productive at and has the chance to learn, practise and even mechanise his chosen task. Individuals can thus use and improve their own tacit and local knowledge in a way that no expert or ruler could. Third, gains from trade encourage more specialisation, which encourages more trade, in a virtuous circle. The greater the specialisation among producers, the greater is the diversification of consumption: in moving away from self-sufficiency people get to produce fewer things, but to consume more. Fourth, specialisation inevitably incentivises innovation, which is also a collaborative process driven by the exchange and combination of ideas. Indeed, most innovation comes about through the recombination of existing ideas for how to make or organise things. The more people trade and the more they divide labour, the more they are working for each other. The more they work for each other, the higher their living standards. The consequence of the division of labour is an immense web of cooperation among strangers: it turns potential enemies into honorary friends. A woollen coat, worn by a day labourer, was (said Smith) ‘the produce of a great multitude of workmen. The shepherd, the sorter of the wool, the wool-comber or carder, the dyer, the scribbler, the spinner, the weaver, the fuller, the dresser . . .’ In parting with money to buy a coat, the labourer was not reducing his wealth. Gains from trade are mutual; if they were not, people would not voluntarily engage in trade. The more open and free the market, the less opportunity there is for exploitation and predation, because the easier it is for consumers to boycott the predators and for competitors to whittle away their excess profits. In its ideal form, therefore, the free market is a device for creating networks of collaboration among people to raise each other’s living standards, a device for coordinating production and a device for communicating information about needs through the price mechanism. Also a device for encouraging innovation. It is the very opposite of the rampant and selfish individualism that so many churchmen and others seem to think it is. The market is a system of mass cooperation. You compete with rival producers, sure, but you cooperate with your customers, your suppliers and your colleagues. Commerce both needs and breeds trust.

A man on his deathbed left instructions For dividing up his goods among his three sons. He had devoted his entire spirit to those sons. They stood like cypress trees around him, Quiet and strong. He told the town judge, 'Whichever of my sons is laziest, Give him all the inheritance.' Then he died, and the judge turned to the three, 'Each of you must give some account of your laziness, so I can understand just how you are lazy.' Mystics are experts in laziness. They rely on it, Because they continuously see God working all around them. The harvest keeps coming in, yet they Never even did the plowing! 'Come on. Say something about the ways you are lazy.' Every spoken word is a covering for the inner self. A little curtain-flick no wider than a slice Of roast meat can reveal hundreds of exploding suns. Even if what is being said is trivial and wrong, The listener hears the source. One breeze comes From across a garden. Another from across the ash-heap. Think how different the voices of the fox And the lion, and what they tell you! Hearing someone is lifting the lid off the cooking pot. You learn what's for supper. Though some people Can know just by the smell, a sweet stew From a sour soup cooked with vinegar. A man taps a clay pot before he buys it To know by the sound if it has a crack. The eldest of the three brothers told the judge, 'I can know a man by his voice, and if he won't speak, I wait three days, and then I know him intuitively.' The second brother, 'I know him when he speaks, And if he won't talk, I strike up a conversation.' 'But what if he knows that trick?' asked the judge. Which reminds me of the mother who tells her child 'When you're walking through the graveyard at night and you see a boogeyman, run at it, and it will go away.' 'But what,' replies the child, 'if the boogeyman's Mother has told it to do the same thing? Boogeymen have mothers too.' The second brother had no answer. 'I sit in front of him in silence, And set up a ladder made of patience, And if in his presence a language from beyond joy And beyond grief begins to pour from my chest, I know that his soul is as deep and bright As the star Canopus rising over Yemen. And so when I start speaking a powerful right arm Of words sweeping down, I know him from what I say, And how I say it, because there's a window open Between us, mixing the night air of our beings.' The youngest was, obviously, The laziest. He won.

Remember how casually most Americans have accepted Tammany grafting and Chicago gangs and the crookedness of so many of President Harding’s appointees? Could Hitler’s bunch, or Windrip’s, be worse? Remember the Kuklux Klan? Remember our war hysteria, when we called sauerkraut ‘Liberty cabbage’ and somebody actually proposed calling German measles ‘Liberty measles’? And wartime censorship of honest papers? Bad as Russia! Remember our kissing the—well, the feet of Billy Sunday, the million-dollar evangelist, and of Aimée McPherson, who swam from the Pacific Ocean clear into the Arizona desert and got away with it? Remember Voliva and Mother Eddy? … Remember our Red scares and our Catholic scares, when all well-informed people knew that the O.G.P.U. were hiding out in Oskaloosa, and the Republicans campaigning against Al Smith told the Carolina mountaineers that if Al won the Pope would illegitimatize their children? Remember Tom Heflin and Tom Dixon? Remember when the hick legislators in certain states, in obedience to William Jennings Bryan, who learned his biology from his pious old grandma, set up shop as scientific experts and made the whole world laugh itself sick by forbidding the teaching of evolution? … Remember the Kentucky night-riders? Remember how trainloads of people have gone to enjoy lynchings? Not happen here? Prohibition—shooting down people just because they might be transporting liquor—no, that couldn’t happen in America! Why, where in all history has there ever been a people so ripe for a dictatorship as ours! We’re ready to start on a Children’s Crusade—only of adults—right now, and the Right Reverend Abbots Windrip and Prang are all ready to lead it!

When we speak of the human animal's spontaneous interchange with the animate landscape, we acknowledge a felt relation to the mysterious that was active long before any formal or priestly religions. The instinctive rapport with an enigmatic cosmos at once both nourishing and dangerous lies at the ancient heart of all we have come to call "the sacred". Temporarily forgotten, paved over yet never eradicated, this old reciprocity with the breathing earth was here long before all our formal religions, and it will likely outlast all our formal religions. For it has always been operative underneath our various religions, nourishing them from below like a subterranean river. There is no disdain for religion in such a statement. We can honor the awesome eloquence of each religion while acknowledging the precarious nature of church-based faiths in today's crowded and crisis-ridden world, where people of divergent scriptures must somehow learn to get along. Our greatest hope for the future rests not in the triumph of any single set of beliefs, but in the acknowledgment of a felt mystery that underlies all our doctrines. It rests in the remembering of that corporeal faith that flows underneath all mere beliefs: the human body's implicit faith in the steady sustenance of the air and the renewal of light every dawn, its faith in mountains and rivers and the enduring support of the ground, in the silent germination of seeds and the cyclical return of the salmon. There are no priests needed in such a faith, no intermediaries or experts necessary to effect our contact with the sacred, since - carnally immersed as we are in the thick of this breathing planet - we each have our own intimate access to the big mystery.

Finally, the tern 'asceticism' is also susceptible to being misunderstood by those who view Buddhism from the outside. Evola reminds his readers that the original meaning of the term asceticism is "practical exercise," or 'discipline' — one could even say 'learning.' It certainly does not mean, as some are inclined to think, a willingness to mortify the body that derives from the idea of penance, and even leads to the practice of self-flagellation, since it is believed that one must suffer in order to expiate one's sins. Asceticism is rather a school of the will, a pure heroism (that is, it is disinterested) that Evola, a real expert in this subject, compares to the efforts of a mountain climber. To the layman, mountain climbing may be a pointless effort, but to the climber it is a challenge in which the test of courage, perseverance, and hero-ism is its only purpose. In this we recognize an attitude that Brahmanism knew under certain forms of yoga and Tantrism. In the spiritual domain, the procedure is the same. Buddha, as we know, was tempted early in his life by a form of asceticism that was similar to that of a hermit living in the desert. This approach involved prolonged fasts and techniques aimed at breaking the body's resistance. Siddhartha, however, realized himself and achieved the Awakening only when he understood this type of asceticism to be a dead end. Turning away from the indignant protests of his early companions, he stopped mortifying his body, ate to placate his hunger, and returned to the world of human beings. But it was then that his detachment started to develop: the world no longer had a grasp on him, since he had become a 'hero,' or like the ancient Greeks would have said, a 'god.

Having a TV—which gives you the ability to receive information—fails to establish any capacity for sending information in the opposite direction. And the odd one-way nature of the primary connection Americans now have to our national conversation has a profound impact on their basic attitude toward democracy itself. If you can receive but not send, what does that do to your basic feelings about the nature of your connection to American self-government? “Attachment theory” is an interesting new branch of developmental psychology that sheds light on the importance of consistent, appropriate, and responsive two-way communication—and why it is essential for an individual’s feeling empowered. First developed by John Bowlby, a British psychiatrist, in 1958, attachment theory was further developed by his protégée Mary Ainsworth and other experts studying the psychological development of infants. Although it applies to individuals, attachment theory is, in my view, a metaphor that illuminates the significance of authentic free-flowing communication in any relationship that requires trust. By using this new approach, psychologists were able to discover that every infant learns a crucial and existential lesson during the first year of life about his or her fundamental relationship to the rest of the world. An infant develops an attachment pathway based on different patterns of care and, according to this theory, learns to adopt one of three basic postures toward the universe: In the best case, the infant learns that he or she has the inherent ability to exert a powerful influence on the world and evoke consistent, appropriate responses by communicating signals of hunger or discomfort, happiness or distress. If the caregiver—more often than not the mother—responds to most signals from the infant consistently and appropriately, the infant begins to assume that he or she has inherent power to affect the world. If the primary caregiver responds inappropriately and/or inconsistently, the infant learns to assume that he or she is powerless to affect the larger world and that his or her signals have no intrinsic significance where the universe is concerned. A child who receives really erratic and inconsistent responses from a primary caregiver, even if those responses are occasionally warm and sensitive, develops “anxious resistant attachment.” This pathway creates children who feature anxiety, dependence, and easy victimization. They are easily manipulated and exploited later in life. In the worst case, infants who receive no emotional response from the person or persons responsible for them are at high risk of learning a deep existential rage that makes them prone to violence and antisocial behavior as they grow up. Chronic unresponsiveness leads to what is called “anxious avoidance attachment,” a life pattern that features unquenchable anger, frustration, and aggressive, violent behavior.

The men in grey were powerless to meet this challenge head-on. Unable to detach the children from Momo by bringing them under their direct control, they had to find some roundabout means of achieving the same end, and for this they enlisted the children's elders. Not all grown-ups made suitable accomplices, of course, but plenty did. [....] 'Something must be done,' they said. 'More and more kids are being left on their own and neglected. You can't blame us - parents just don't have the time these days - so it's up to the authorities.' Others joined in the chorus. 'We can't have all these youngsters loafing around, ' declared some. 'They obstruct the traffic. Road accidents caused by children are on the increase, and road accidents cost money that could be put to better use.' 'Unsupervised children run wild, declared others.'They become morally depraved and take to crime. The authorities must take steps to round them up. They must build centers where the youngsters can be molded into useful and efficient members of society.' 'Children,' declared still others, 'are the raw material for the future. A world dependent on computers and nuclear energy will need an army of experts and technicians to run it. Far from preparing children from tomorrow's world, we still allow too many of them to squander years of their precious time on childish tomfoolery. It's a blot on our civilization and a crime against future generations.' The timesavers were all in favor of such a policy, naturally, and there were so many of them in the city by this time that they soon convinced the authorities of the need to take prompt action. Before long, big buildings known as 'child depots' sprang up in every neighborhood. Children whose parents were too busy to look after them had to be deposited there and could be collected when convenient. They were strictly forbidden to play in the streets or parks or anywhere else. Any child caught doing so was immediately carted off to the nearest depot, and its parents were heavily fined. None of Momo's friends escaped the new regulation. They were split up according to districts they came from and consigned to various child depots. Once there, they were naturally forbidden to play games of their own devising. All games were selected for them by supervisors and had to have some useful, educational purpose. The children learned these new games but unlearned something else in the process: they forgot how to be happy, how to take pleasure in the little things, and last but not least, how to dream. Weeks passed, and the children began to look like timesavers in miniature. Sullen, bored and resentful, they did as they were told. Even when left to their own devices, they no longer knew what to do with themselves. All they could still do was make a noise, but it was an angry, ill-tempered noise, not the happy hullabaloo of former times. The men in grey made no direct approach to them - there was no need. The net they had woven over the city was so close-meshed as to seem inpenetrable. Not even the brightest and most ingenious children managed to slip through its toils. The amphitheater remained silent and deserted.

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