Linkages Quotes

What was the opposite of linkage blindness? What described being certain of something without any kind of evidence? ...The term was faith.

Karass: A group of people linked in a cosmically significant manner, even when superficial linkages are not evident

The physical world is entirely abstract and without actuality apart from its linkage to consciousness.

A happy brain is a supple and flexible brain, he believes; depression, anxiety, obsession, and the cravings of addiction are how it feels to have a brain that has become excessively rigid or fixed in its pathways and linkages—a brain with more order than is good for it. On the spectrum he lays out (in his entropic brain article) ranging from excessive order to excessive entropy, depression, addiction, and disorders of obsession all fall on the too-much-order end. (Psychosis is on the entropy end of the spectrum, which is why it probably doesn’t respond to psychedelic therapy.)

Integration is not the same as blending. Integration requires that we maintain elements of our differentiated selves while also promoting our linkage. Becoming a part of a "we: does not mean losing a "me." Integration as a focus of intervention among a range of domains of integration becomes the fundamental basis for how we apply interpersonal neurobiology principles to the nurturing of healthy relationships.

And yet amid that tense godless calm the high bare boughs of all the trees in the yard were moving. They were twitching morbidly and spasmodically, clawing in convulsive and epileptic madness at the moonlit clouds; scratching impotently in the noxious air as if jerked by some allied and bodiless line of linkage with subterrene horrors writhing and struggling below the black roots.

In trying to explain this linkage, I was inspired by a traditional African tool that has three legs and a basin to sit on. To me the three legs represent three critical pillars of just and stable societies. The first leg stands for democratic space, where rights are respected, whether they are human rights, women's rights, children's rights, or environmental rights. The second represents sustainable and equitable management and resources. And the third stands for cultures of peace that are deliberately cultivated within communities and nations. The basin, or seat, represents society and its prospects for development. Unless all three legs are in place, supporting the seat, no society can thrive. Neither can its citizens develop their skills and creativity. When one leg is missing, the seat is unstable; when two legs are missing, it is impossible to keep any state alive; and when no legs are available, the state is as good as a failed state. No development can take place in such a state either. Instead, conflict ensues.

The foundation of changing behavior is linking rewards to performance and making the linkages transparent.

The essence of risk management lies in maximizing the areas where we have some control over the outcome while minimizing the areas where we have absolutely no control over the outcome and the linkage between effect and cause is hidden from us.

The landscape of Turin, the monumental squares, the promenades along the Po river, were bathed in a kind of 'Claude Lorraine' luminosity (Dostoyevsky's golden age), a diaphonousness that removed the weight of things and made them recede into a infinite distance. The stream of light here became a stream of laughter - the laughter from which truth emerges, the laughter in which identities explode, including Nietzsche's. What also exploded is the meaning that things can have or lose for other things, not in terms of limited linkage or narrow context, but in terms of variations of light

Take a nautilus shell; cut it cross section. Gently elevate its swirling, chambered tiers as they approach the tight-bound center, culminating at last in a pinnacle on which we all stood. Note its asymmetrical order, its chaotic repetition, the grace of its linkages. Contemplate the ephemerality of its existence. Such is the beauty that is mortal life.

Although leaders and followers are closely linked, it is the leader who often initiates the relationship, creates the communication linkages, and carries the burden for maintaining the relationship.

The Ashanti, he reminded me, are guided by, and survive through, the forces of kinship and ancestral linkage. "We take care of each other on earth," he said. "If a family member asks for help, I give it. When a family member needs money for school fees or hospital bills, I send it. And my whole extended family loves you as if you are their child. We take care of each other's children. We raise each other's children. My cousins are my brothers and sisters. My aunts are also my mothers. Your aunts are your mothers, especially Auntie Harriet because she is my eldest sister. You will never be alone in this world." "And do you really believe our ancestors are watching over us?" I asked. He smiled. "I believe in the power of remembrance," he said. "And I believe love does not die with the body.

Sturtevant’s rudimentary genetic map would foreshadow the vast and elaborate efforts to map genes along the human genome in the 1990s. By using linkage to establish the relative positions of genes on chromosomes, Sturtevant would also lay the groundwork for the future cloning of genes tied to complex familial diseases, such as breast cancer, schizophrenia, and Alzheimer’s disease. In about twelve hours, in an undergraduate dorm room in New York, he had poured the foundation for the Human Genome Project.

Client-therapist disagreement about the goals and tasks of therapy may impair the therapeutic alliance.† This issue is not restricted to group therapy. Client-therapist discrepancies on therapeutic factors also occur in individual psychotherapy. A large study of psychoanalytically oriented therapy found that clients attributed their successful therapy to relationship factors, whereas their therapists gave precedence to technical skills and techniques.84 In general, analytic therapists value the coming to consciousness of unconscious factors and the subsequent linkage between childhood experiences and present symptoms far more than do their clients, who deny the importance or even the existence of these elements in therapy; instead they emphasize the personal elements of the relationship and the encounter with a new, accepting type of authority figure.

Poverty is the absence of linkages, the absence of connections with others,

There was no ‘linkage’, in other words, between corporate-oriented public investment and the social needs that desperately fought for attention in the rest of the city budget.

Yet for decades Coca-Cola has invested billions of dollars in linking itself to youth, health, and sports—and billions of humans subconsciously believe in this linkage.

If only I’d not have linkage to such creeds, I wouldn’t have lost your friendship and the trust of those whom I loved once.

mental activity such as directing attention, actually shape the structure of the brain?” As we’ve seen, experience means neural firing. When neurons fire together, the genes in their nuclei—their master control centers—become activated and “express” themselves. Gene expression means that certain proteins are produced. These proteins then enable the synaptic linkages to be constructed anew or to be strengthened. Experience also stimulates the production of myelin, the fatty sheath around axons, resulting in as much as a hundredfold increase in the speed of conduction down the neuron’s length. And as we now know, experience can also stimulate neural stem cells to differentiate into wholly new neurons in the brain. This neurogenesis, along with synapse formation and myelin growth, can take place in response to experience throughout our lives. As discussed before, the capacity of the brain to change is called neuroplasticity We are now discovering how the careful focus of attention amplifies neuroplasticity by stimulating the release of neurochemicals that enhance the structural growth of synaptic linkages among the activated neurons.

State integration involves linkage in at least three different dimensions of our lives. The first level of integration is between our different states—the “inter” dimension. We must accept our multiplicity, the fact that we can show up quite differently in our athletic, intellectual, sexual, spiritual—or many other—states. A heterogeneous collection of states is completely normal in us humans. The key to well-being is collaboration across states, not some rigidly homogeneous unity. The notion that we can have a single, totally consistent way of being is both idealistic and unhealthy.

human connections shape neural connections, and each contributes to mind. Relationships and neural linkages together shape the mind. Mind is more than the sum of its parts; this is the essence of emergence.

Although one may direct the future or past through the onerous linkages of temporal cause and effect, riding the breaking waves of the present and never once overstepping it, the better way is to go there and do it yourself.

What are you about?" said the vehicle as a panel popped open to reveal delicate components. "I am not accustomed to such usage." The little man said nothing, but began to rearrange connections and sever some linkages within the autocab's mechanism. The vehicle lurched and then spiraled down to a meadow bordered by trees. "I will be compelled to summon assist-" said the car, then broke off as Gaskarth made a final adjustment. The autocab dropped the remaining few inches to the grass, and the dwarf twisted the emergency release handle to open the doors. Filidor followed him out of the autocab. "Who am I?" inquired the car. "Have I a function?" "Perhaps you are a type of bird," said Gaskarth. "If so, it is your function to fly." The autocab digested this information briefly, then lifted slightly. "Experimentation tends to support the hypothesis," it said, and flew in widening circles out of their ken.

This is a behavior in which particles, once in contact, remain linked thereafter, no matter how far they are separated. The linkage is astonishingly intimate; a change in one is correlated with a change in the other, instantly, and to the same degree. Some researchers believe that the entangled behaviors of subatomic particles may in some way underlie these distant connections in humans. This possibility is explored at length in the pioneering book Entangled Minds by Dean Radin, chief scientist at California’s Institute of Noetic Sciences. Radin suggests that we “take seriously the possibility that our minds are physically entangled with the universe …”2 Radin reviews hundreds of experiments that compellingly suggest that entanglement is more than a metaphor for how minds are linked at the human level.

It isn't the sort of argument Pointsman relishes either. But he glances sharply at this young anarchist in his red scarf. "Pavlov believed that the ideal, the end we all struggle toward in science, is the true mechanical explanation. He was realistic enough not to expect it in his lifetime. Or in several lifetimes more. But his hope was for a long chain of better and better approximations. His faith ultimately lay in a pure physiological basis for the life of the psyche. No effect without cause, and a clear train of linkages. "It's not my forte, of course," Mexico honestly wishing not to offend the man, but really, "but there's a feeling about that cause-and-effect may have been taken as far as it will go. That for science to carry on at all, it must look for a less narrow, a less . . . sterile set of assumptions. The next great breakthrough may come when we have the courage to junk cause-and-effect entirely, and strike off at some other angle." "No - not 'strike off.' Regress. You're 30 years old, man. There are no 'other angles.' There is only forward - into it – or backward.

The tightness of genetic linkage, in short, was a surrogate for the physical proximity of genes on chromosomes: by measuring how often two features-blond-hairedness and blue-eyedness-were linked or unlinked, you could measure the distance between their genes on the chromosome.

The system of patriarchy is a historic construct; it has a beginning; it will have an end. Its time seems to have nearly run its course—it no longer serves the needs of men or women and in its inextricable linkage to militarism, hierarchy, and racism it threatens the very existence of life on earth.5

I could answer by telling you that such selective sweeps create a valley of genetic diversity around the site under selection, that they leave a deficit of extreme allele frequencies (low or high) at linked sites and an increase in linkage disequilibrium in flanking regions—but that doesn’t tell you much unless you’re a geneticist.

Robin Carhart-Harris’ theory of the entropic brain represents a promising elaboration on this general idea and a first stab at a unified theory of mental illness that helps explain all three of the disorders we’ve examined in these pages. A happy brain is a supple and flexible brain, he believes. Depression, anxiety, obsession and the cravings of addiction are how it feels to have a brain that has become excessively rigid or fixed in its pathways and linkages—a brain with more order than is good for it. On the spectrum he lays out in his entropic brain article, ranging from excessive order to excessive entropy, depression, addiction and disorders of obsession all fall on the too much order end. Psychosis is on the entropy end of the spectrum which is why it probably doesn’t respond to psychedelic therapy. The therapeutic value of psychedelics, in Carhart-Harris’ view, lies in their ability to temporarily elevate entropy in the inflexible brain, jolting the system out of its default patterns. Carhart-Harris uses the metaphor of annealing from metallurgy: psychedelics introduce energy into the system, giving it the flexibility necessary for it to bend and so change.

Ireland, like Ukraine, is a largely rural country which suffers from its proximity to a more powerful industrialised neighbour. Ireland’s contribution to the history of tractors is the genius engineer Harry Ferguson, who was born in 1884, near Belfast. Ferguson was a clever and mischievous man, who also had a passion for aviation. It is said that he was the first man in Great Britain to build and fly his own aircraft in 1909. But he soon came to believe that improving efficiency of food production would be his unique service to mankind. Harry Ferguson’s first two-furrow plough was attached to the chassis of the Ford Model T car converted into a tractor, aptly named Eros. This plough was mounted on the rear of the tractor, and through ingenious use of balance springs it could be raised or lowered by the driver using a lever beside his seat. Ford, meanwhile, was developing its own tractors. The Ferguson design was more advanced, and made use of hydraulic linkage, but Ferguson knew that despite his engineering genius, he could not achieve his dream on his own. He needed a larger company to produce his design. So he made an informal agreement with Henry Ford, sealed only by a handshake. This Ford-Ferguson partnership gave to the world a new type of Fordson tractor far superior to any that had been known before, and the precursor of all modern-type tractors. However, this agreement by a handshake collapsed in 1947 when Henry Ford II took over the empire of his father, and started to produce a new Ford 8N tractor, using the Ferguson system. Ferguson’s open and cheerful nature was no match for the ruthless mentality of the American businessman. The matter was decided in court in 1951. Ferguson claimed $240 million, but was awarded only $9.25 million. Undaunted in spirit, Ferguson had a new idea. He approached the Standard Motor Company at Coventry with a plan, to adapt the Vanguard car for use as tractor. But this design had to be modified, because petrol was still rationed in the post-war period. The biggest challenge for Ferguson was the move from petrol-driven to diesel-driven engines and his success gave rise to the famous TE-20, of which more than half a million were built in the UK. Ferguson will be remembered for bringing together two great engineering stories of our time, the tractor and the family car, agriculture and transport, both of which have contributed so richly to the well-being of mankind.

We're never quite so powerful as we feel, in this free state," she whispered in the rushing wind. "Because our usual bodies are left behind, and our moving mind complexes can draw only upon the chance energies that they happen to grasp from the atoms of the air or other substances we possess, by the linkage of probability. All our power lies in that control of probability, and we must strike where it will serve.

Indeed, no sultan or Muslim ruler in Islamic history ever kneeled to ask forgiveness before a grand mufti in the way that Henry IV was forced to do before the pope in 1077 in Canossa for challenging papal authority on some key secular matters. Henry VIII of England had to break with Rome entirely simply to secure the divorce he sought from his wife. Thus, intimate linkage between religious and state power marked most of Christian history in a way that has had no parallel in Islam.

[The] structural theory is of extreme simplicity. It assumes that the molecule is held together by links between one atom and the next: that every kind of atom can form a definite small number of such links: that these can be single, double or triple: that the groups may take up any position possible by rotation round the line of a single but not round that of a double link: finally that with all the elements of the first short period [of the periodic table], and with many others as well, the angles between the valencies are approximately those formed by joining the centre of a regular tetrahedron to its angular points. No assumption whatever is made as to the mechanism of the linkage. Through the whole development of organic chemistry this theory has always proved capable of providing a different structure for every different compound that can be isolated. Among the hundreds of thousands of known substances, there are never more isomeric forms than the theory permits.

Networking is a fundamental operating principle of the human brain. All knowledge within the brain is based on networking. Thus, any one piece of information can be potentially linked with any other. Indeed, creativity can be thought of as the formation of novel and original linkages. James Burke refers to this as the pinball effect. Rather than training ourselves in narrow specialties, suggests Burke, we should train ourselves “to think in a different way about knowledge and how it should be used.” Philosophers

The establishment of medical studies in the university (as opposed to some other possible institutional home) created a linkage between medicine and other branches of knowledge that profoundly shaped the development of medicine. Specifically, a degree in the faculty of arts came to be a typical (if not quite universal) prerequisite for medical studies; and this meant that medical students came equipped with the logical and philosophical tools that would transform medicine (for better or for worse) into a rigorous, scholastic enterprise.

There is such a furor of concern about the linkage between greenhouse forcing and floods that it causes society to lose focus on the things we already know for certain about floods and how to mitigate and adapt to them. Blaming climate change for flood losses makes flood losses a global issue that appears to be out of the control of regional or national institutions. The scientific community needs to emphasize that the problem of flood losses is mostly about what we do on or to the landscape and that will be the case for decades to come.

But is formalizing a bond really such a significant shift, such an emotional event? This may strike many as a silly question, given that so many couples today live together before marriage. About 41 percent of U.S. couples now cohabit before they wed, compared with only 16 percent in 1980. So how much of a change can there be after an official ceremony? A lot, researchers have found. Living together may fully acquaint you with someone’s everyday habits and likes and dislikes—he drops his dirty laundry on the floor or in the hamper; she wants the right or left side of the bed—but it often stops short of complete emotional linkage. It’s like bouncing on the diving board but not plunging in. Moreover, cohabitation seems to have a hangover effect. Data show that couples that have lived together are more likely to be dissatisfied with marriage and to divorce. Why this is so is unclear, but it may be that couples who live together have more general reservations about marriage, more ambivalence about long-term commitment, and are less religious. Religiosity seems to encourage partners to wed and, when problems occur, to struggle to stay married.

When Jung first advanced this idea, most physicists did not take it seriously (although one eminent physicist of the time, Wolfgang Pauli, felt it was important enough to coauthor a book with Jung on the subject entitled The Interpretation and Nature of the Psyche). But now that the existence of nonlocal connections has been established, some physicists are giving Jung's idea another look. * Physicist Paul Davies states, "These non-local quantum effects are indeed a form of synchronicity in the sense that they establish a connection—more precisely a correlation—between events for which any form of causal linkage is forbidden.

Lignin is a linkage of three aromatic alcohols—coumaryl, coniferyl, and sinapyl—which fill the spaces in cell walls that are not already occupied by other substances, even ousting water molecules to do so. It thus forms a very strong hydrophobic net, cementing all the cell-wall elements in place and providing strength and rigidity to the xylem. It also provides an important barrier to fungal and bacterial infections. When a tree is invaded by disease, it seals off the infected section with a wall of lignin so that the disease cannot spread. Lignin is so tough that getting rid of it is a costly process in pulp-and-paper plants. The acids needed to break down lignin in pulpwood are the chief pollutants such mills contribute to the environment.

Well-known neuropsychiatrist Dan Siegel has emphasized the importance of such integration in healing and has described IFS as a good way to achieve that. He writes, “Health comes from integration. It’s that simple, and that important. A system that is integrated is in a flow of harmony. Just as in a choir, with each singer’s voice both differentiated from the other singers’ voices but also linked, harmony emerges with integration. What is important to note is that this linkage does not remove the differences, as in the notion of blending: instead it maintains these unique contributions as it links them together. Integration is more like a fruit salad than a smoothie.”5 This, again, is one of the basic goals of IFS. Each part is honored for its unique qualities while also working in harmony with all the others.

Another misconception is that we don’t need to worry about the local supply of insects because insects are everywhere all the time. If this is true, where do all those insects come from and what do they eat? Do they just appear out of nowhere? Is Aristotle’s theory of spontaneous generation alive and well in our popular culture? I hope not. The fact is that all insects, every last one of them, are produced directly or indirectly by plants. They either eat some plant part, or they eat another animal that ate some plant part. What follows logically, then, is that when we reduce the amount of plants in any given place, we reduce the diversity and abundance of insects. Alarming headlines from around the world are reminding us of the critical linkage between plants and insects; we have removed more than half of the forests on earth and, not surprisingly, insect populations have declined globally by at least 45% since 1979

In reality, Jones often seemed ill-disposed toward Israel. Though he had trained with the IDF as a young Marine and, as Supreme Allied Commander in Europe, oversaw the U.S.-Israel military alliance, the State Department mission he headed to the West Bank in 2007 left him questioning Israel’s commitment to peace. He returned convinced that resolving the Israeli-Palestinian conflict would end all other Middle East disputes. “Of all the problems the administration faces globally,” he told the J Street conference, “I would recommend to the president…to solve this one. This is the epicenter.” The notion of “linkage”—all Middle Eastern disputes are tied to that between Israel and Palestinians—became doctrine in the Obama administration and Jones’s belief in it bordered on the religious. As he once confessed to an Israeli audience, “If God had appeared in front of the president and said he could do one thing on the planet it would be the two-state solution.

The northern boreal world was unique and unlike any other on earth, still undisturbed, with deep linkages to other sub-artic cultures and its unbroken chain of story-lives going back into the pre-Columbian past. The forests are as yet uncut, the greed of great cities for water and power has, as yet, dammed up only a few of its rivers. It has not been trampled by gold-seekers and ideology-mad politicos and marked by the uncounted deaths that has made Siberia a land of tears and terror and pollution. It is still clean and mostly aboriginal and the call of the wild is a melody arriving from inside us, out of our own distant past. Somewhere in the world there are rock paintings created by the ancestors of each one of us, and there are songs behind the dancing figures, and thoughts behind the songs. It is a past to be reckoned with, replete with action, violence, wars, discord, resolution, and courage, star-legends with episodes following one on the heels of another.

The gene responsible for creating white eyes (called white eyed), for instance, was inescapably linked to maleness: no matter how Morgan crossed his flies, only males were born with white eyes. Similarly, the gene for sable color was linked with the gene that specified the shape of a wing. For Morgan, this genetic linkage could only mean one thing: genes had to be physically linked to each other. In flies, the gene for sable color was never (or rarely) inherited independently from the gene for miniature wings because they were both carried on the same chromosome. If two beads are on the same string, then they are always tied together, no matter how one attempts to mix and match strings. For two genes on the same chromosome, the same principle applied: there was no simple way to separate the forked-bristle gene from the coat-color gene. The inseparability of features had a material basis: the chromosome was a "string" along which certain genes were permanently strung.

warm little pond” where Darwin supposed life began to the bubbling sea vents that are now the most popular candidates for life’s beginnings—but all this overlooks the fact that to turn monomers into polymers (which is to say, to begin to create proteins) involves what is known to biology as “dehydration linkages.” As one leading biology text puts it, with perhaps just a tiny hint of discomfort, “Researchers agree that such reactions would not have been energetically favorable in the primitive sea, or indeed in any aqueous medium, because of the mass action law.” It is a little like putting sugar in a glass of water and having it become a cube. It shouldn’t happen, but somehow in nature it does. The actual chemistry of all this is a little arcane for our purposes here, but it is enough to know that if you make monomers wet they don’t turn into polymers—except when creating life on Earth. How and why it happens then and not otherwise is one of biology’s great unanswered questions.

In 1517, few western Christians worried that Muslims might have a more convincing message to offer than Christianity or that Christian youth might start converting to Islam. The Turks were at the gate, it's true, but they weren't in the living room, and they certainly weren't in the bedroom. The Turks posed a threat to the physical health of Christians, but not to the spiritual health of Christianity. Muslims were in a different boat. Almost from the start, as I've discussed, Islam had offered its political and military successes as an argument for its doctrines and a proof of its revelations. The process began with those iconic early battles at Badr and Uhud, when the outcome of battle was shown to have theological meaning. The miracle of expansion and the linkage of victory with truth continued for hundreds of years. Then came the Mongol holocaust, which forced Muslim theologians to reexamine their assumptions. That process spawned such reforms as Ibn Taymiyah. Vis-a-vis the Mongols, however, the weakness of Muslims was concrete and easy to understand. The Mongols had greater killing power, but they came without an ideology. When the bloodshed wound down and the human hunger for meaning bubbled up, as it always does, they had nothing to offer. In fact, they themselves converted. Islam won in the end, absorbing the Mongols as it has absorbed the Turks before them and the Persians before that. ... The same could not be said of the new overlords. The Europeans came wrapped in certainty about their way of life and peddling their own ideas of ultimate truth. They didn't challenge Islam so much as ignore it, unless they were missionaries, in which case they simply tried to convert the Muslims. If they noticed Islam, they didn't bother to debate it (missionaries are not in the debating business) but only smiled at it as one would at the toys of a child or the quaint relics of a more primitive people. How maddening for the Muslim cognoscenti! And yet, what could Muslims do about it?

Any military man will tell you that the way to pull a divided group together is to give them a common enemy. This is what Hitler did, when he came to power in 1933 as chancellor. He threaded this philosophy through the Nazi Party, directing his diatribes against those who leaned left politically. Yet the Nazis pointed out the linkage between Jews and the left; Jews and crime; Jews and unpatriotic behavior. If people hated Jews already for religious reasons or economic reasons, giving them another reason to hate them was not really going to be difficult. So when Hitler said that the biggest threat to the German state was an attack on the purity of the German people, and so her uniqueness must be guarded at all costs—well, it gave us something to be proud of again. The threat of Jews was in the mathematics. They would mingle with ethnic Germans in order to raise their own status and in doing so, would bring down Germany’s dominance. We Germans needed Lebensraum—living space—to be a great nation. Without room to expand, there was little choice: you went to war to conquer territory and you got rid of the people who were a threat to Germany, or who weren’t ethnic Germans like you.

Developing a cost-modeling tool kit becomes critical for alliance deal negotiations because understanding the underlying costs can help to identify opportunities for outcome improvements. This concept is sometimes confusing to our clients because they think the sole objective of cost modeling is to reduce costs, and they do not understand the linkage between cost and the improvement of outcome or service.

The scorecard is composed of three parts: the job’s mission, outcomes, and competencies. Together, these three pieces describe A performance in the role—what a person must accomplish, and how. They provide a clear linkage between the people you hire and your strategy.

The Security Function of the Blockchain The Merkle tree structure and cryptographic linkage of blocks are what give the blockchain its reliable security function.  People put their trust in the blockchain because every new block can be followed back through the chain, verified by recalculating hash functions, all the way back to the Genesis block.

As nervous systems developed, they acquired an elaborate network of peripheral probes—the peripheral nerves that are distributed to every parcel of the body’s interior and to its entire surface, as well as to specialized sensory devices that enable seeing, hearing, touching, smelling, and tasting. Nervous systems also acquired an elaborate collection of aggregated central processors in the central nervous system, conventionally called the brain.10 The latter includes (1) the spinal cord; (2) the brain stem and the closely related hypothalamus; (3) the cerebellum; (4) a number of large nuclei located above brain-stem level—in the thalamus, basal ganglia, and basal forebrain; and (5) the cerebral cortex, the most modern and sophisticated component of the system. These central processors manage learning and memory storage of signals of every possible sort and also manage the integration of these signals; they coordinate the execution of complex responses to inner states and incoming stimuli—a critical operation that includes drives, motivations, and emotions proper; and they manage the process of image manipulation that we otherwise know as thinking, imagining, reasoning, and decision making. Last, they manage the conversion of images and of their sequences into symbols and eventually into languages—coded sounds and gestures whose combinations can signify any object, quality, or action, and whose linkage is governed by a set of rules called grammar. Equipped with language, organisms can generate continuous translations of nonverbal to verbal items and build dual-track narratives of such items.

Think of the G3 as the central brain trust of a talent-first organization. (You might want to keep the general counsel or chief risk officer close on big decisions if that suits your business, but it’s the ongoing CEO-CFO-CHRO linkage that’s crucial.) Effectively deployed, the G3 is the mechanism that will create the future of your organization. It can be the multiplier of your capacity, time, and capability, as illustrated in the following example.

Dramatically and effectively, the Times article established symbolic and social linkages between blacks and poor whites and assigned responsibility for the disease to both.

The sensory axon that ends in the anulospiral receptor reaches out from its cell body located in the spinal cord. This cell body synapses with its own spinal sensory tracts which carry the spindles’ sensory information up each segment of the spinal column and finally to the brain, much like the orderly, parallel spinal tracts for the skin receptors, the joint receptors, and so on. But in addition to joining together in its own sensory stream like all other sensory nerves headed for the brain, the cell bodies of the anulospiral receptors make another interesting connection within the spinal column. They synapse directly to the body of a motor nerve as well, and to precisely the motor nerve which stimulates the skeletal muscle cells that surround the corresponding spindle. This means that the terminal motor nerve, the one which directly excites the muscle cells of the skeletal motor unit, can be excited not only by motor commands from the brain, but can also be excited by a sensory signal from the muscle spindle surrounded by the muscle cells of the same skeletal motor unit. 7-7: A simple spindle reflex arc. A single afferent nerve forms the anulospiral receptor at one end and synapses directly to a motor nerve at the other end, in the spinal column. This motor nerve in turn synapses to muscle cells in the immediate vicinity of the spindle, creating a very sensitive local feedback loop. This sensory-to-motor synapse in the spinal cord forms a reflex arc, the most direct linkage we have between local sensory events and local motor response. Activity in specific muscle cells creates a local sensory impulse which directly effects the subsequent activity of the same muscle cells. Thus the reflex arc constitutes a feedback loop which both keeps my muscles themselves constantly informed as to what they are up to, and constantly modifies their efforts. And most of this feedback takes place in the spinal cord, far below my levels of conscious awareness, and far more rapidly than I could consciously command it.

Aligning oneself with a powerful aspect of reality, or deity, is one of the greatest acts to undergo in claiming innate power. Connecting with and honoring the gods is a way to unite with your Higher Self and the Divine.

As we are their children, our evolution is akin to the evolution of the gods. Our continued recognition and homage of these energies or forces, provides a means of tapping into our power and the powers of the Source for guidance, support, and veneration.

There are a couple of ways to find the deity( s) that will work the best with you. First, a person can be “chosen” by the deity. Literally, a deity may come into a dream, a vision, or actually manifest in the physical to initiate the connection.

The connection, creates a relationship, which becomes a partnership of the energies.

The very strongest linkage develops when a leader with a collaborative mind-set spontaneously recognizes the connections between his or her group and the rest of the organization and acts to bring people together to tighten these bonds. In many ways the organization’s cultural values determine how much linking happens naturally and informally. An enterprise with a network of leaders who habitually reach out to each other to coordinate and collaborate may not need many formal linking mechanisms.

Before embarking on a restructuring effort, stop and evaluate the existing ways that you foster shared focus. If they are deficient, consider throwing your efforts into enhancing linkages instead.

I believe the human self-model was successful because it installed your social group as an ideal observer in your mind, and to a much stronger degree than was the case in any other primate brain. This created a dense causal linkage between global group-control and global self-control—a new kind of ownership, as it were. Investigators of these

I define Harvard envy as the emotional tug that exerts itself on college leaders—presidents, trustees, administrators, and faculty—and forces them to manage their institution toward gaining more prestige, oftentimes without specific linkage to actual student learning.

Sexuality without energetic linkage, or intimacy, is ultimately unsatisfying...Linkage carries the juice of the relationship and when it disappears, there is always something missing in the sexual connection.

One thing her trip taught, and that is apparent to scientists studying the pronghorn, is the vital importance of “connectivity.” It is a lesson being learned, and preached, by innovative environmental thinkers all over the West, and it applies to many of the region’s threatened species. It comes down to a simple point: wild animals need to roam. It’s true that putting land aside for our national parks may be, to paraphrase Stegner paraphrasing Lord Bryce, the best idea our country ever had, and it’s also true that at this point we have put aside more than 100 million acres of land, a tremendous accomplishment that we should be proud of. But what we are now learning is that parks are not enough. By themselves they are islands—particularly isolated and small islands—the sort of islands where many conservation biologists say species go to die. That would change if the parks were connected, and connecting the parks, and other wild lands, is the mission of an old friend of Ed Abbey’s, Dave Foreman. Foreman, one of the founders of Earth First!, eventually soured on the politics of the organization he helped create. In recent years he has focused his energy on his Wildlands Project, whose mission is the creation of a great wilderness corridor from Canada to Mexico, a corridor that takes into account the wider ranges of our larger predators. Parks alone can strand animals, and leave species vulnerable, unless connected by what Foreman calls “linkages.” He believes that if we can connect the remaining wild scraps of land, we can return the West to being the home of a true wilderness. He calls the process “rewilding.” Why go to all this effort? Because dozens of so-called protected species, stranded on their eco-islands, are dying out. And because when they are gone they will not return. A few more shopping malls, another highway or gas patch, and there is no more path for the pronghorn. But there is an even more profound reason for trying to return wildness to the West. “We finally learned that wilderness is the arena of evolution,” writes Foreman. Wilderness is where change happens.

Reflecting a long-standing schism within the profession, which persists into the twenty-first century, RASSW argued that “a dichotomy exists within NASW between” social activists and clinical practitioners, which is exacerbated by the promotion of licensing. When all social services are threatened by the conservative political and ideological climate, a focus on licensing undermines the profession’s efforts to fight for “the survival and well-being of millions” (RASSW, February 1,1976, p. 3). Citing the opposition to licensing by such groups as the National Association of Black Social Workers (NABSW), RASSW asserted that efforts by NASW to promote licensing contradict its stated intent to fight racism within the social service field and were destructive of professional unity. Promoting licensing, in lieu of uniting around this struggle “is to fiddle while Rome burns” (p. 3). The paper also disputed the linkage between licensing and service quality. It added an interesting twist to the growing debate over professionalization by arguing that “under current political conditions licensure may actually decrease the accountability of social workers to their clients” (RASSW, February 1,1976, p. 5). The paper concluded that licensure neither protected nor improved service quality; rather, it divided workers and undermined their job security, as the recent attack on public education in New York City had demonstrated. Instead of fighting for licensure, RASSW proposed an alternative strategy that focused on building worker-client-labor-community coalitions and combating racism in social service agencies and other institutions.

There is no such thing as chance, Tolstóy thinks, because each event, small or large, is linked by a thousand subtle chains to all other events. We, who cannot see the linkage, cry Chance. Thus to the fallible eye of man Luck rather than Destiny seems at moments to operate.

Our understanding of the sociology of knowledge leads to the conclusion that the sociologies of language and religion cannot be considered peripheral specialties of little interest to sociological theory as such, but have essential contributions to make to it. This insight is not new. Durkheim and his school had it, but it was lost for a variety of theoretically irrelevant reasons. We hope we have made it clear that the sociology of knowledge presupposes a sociology of language, and that a sociology of knowledge without a sociology of religion is impossible (and vice versa). Furthermore, we believe that we have shown how the theoretical positions of Weber and Durkheim can be combined in a comprehensive theory of social action that does not lose the inner logic of either. Finally, we would contend that the linkage we have been led to make here between the sociology of knowledge and the theoretical core of the thought of Mead and his school suggests an interesting possibility for what might be called a sociological psychology, that is, a psychology that derives its fundamental perspectives from a sociological understanding of the human condition. The observations made here point to a program that seems to carry theoretical promise. More generally, we would contend that the analysis of the role of knowledge in the dialectic of individual and society, of personal identity and social structure, provides a crucial complementary perspective for all areas of sociology. This is certainly not to deny that purely structural analyses of social phenomena are fully adequate for wide areas of sociological inquiry, ranging from the study of small groups to that of large institutional complexes, such as the economy or politics. Nothing is further from our intentions than the suggestion that a sociology-of-knowledge “angle” ought somehow to be injected into all such analyses. In many cases this would be unnecessary for the cognitive goal at which these studies aim. We are suggesting, however, that the integration of the findings of such analyses into the body of sociological theory requires more than the casual obeisance that might be paid to the “human factor” behind the uncovered structural data. Such integration requires a systematic accounting of the dialectical relation between the structural realities and the human enterprise of constructing reality—in history. We

My experience says that there is hardly any linkage between being highly educated and having successful entrepreneurship ventures. It is found that entrepreneurial success rate is high with college drop-outs or people with drive. It is also found that fully qualified people look for stability in career life as compared to confronting uncertainty or seeking sales role. Of course, few exceptions always exist.…see more

Perhaps theological attempts to explain the destruction of churches or of “Christian nations” are asking the wrong question, if they judge success and failure by the standards of the secular world. When, for instance, a Christian community loses political or cultural hegemony, historians might conventionally think of it as having failed, as if the faith must of necessity be allied to political power, and even military victory. Although such a linkage to worldly success was commonplace in earlier times, it has fewer adherents today. Instead of seeking explanations for the loss of divine favor, Christians should rather stress the deep suspicion about the secular order that runs through the New Testament, where the faithful are repeatedly warned that they will live in a hostile world, and a transient one. Nowhere in that scripture are Christians offered any assurance that they will hold political power, or indeed that salvation is promised to descendants or to later members of a particular community. Perhaps the real mystery of Christianity is not in explaining failure or eclipse at particular times, but rather in accounting for the successes elsewhere.

The single most important factor for cultivating your relationship with deities is to simply give energy in the form of offerings and prayers (words spoken during offerings; not religious). It is about consistency. The more you put in, the more you will get out of the relationship.

how to set up an altar, give offerings and prayers, and what to place on altars. Choosing deities is one thing, connecting and putting in work is another. Combine the two, selecting and connecting, and you have a powerful kinship.

The idea is to have something that represents the deity on your altar. It is about the energy of the item more so than the item itself. The item is a representation of the energy of the gods or goddesses.

There is something about repetition that triggers change in our reality. This mindset can take your altar game to another level.

Giving thanks is usually the result of receiving something. Asking or begging is an energy that comes from not having (lack). With prayers said in this way, the Universe aligns so that you receive abundantly that for which you are thankful.

As the gods are everywhere and nowhere at the same time, they can interact on many levels. This information is critical. As humans, we tend to place limitations on people, places, and things. Deities, in many respects, are not bound by laws of limitation and lack. That would be like comparing an ant to a human being.

We must consider the way that neo-subjects, far from being left to their own devices, are governed in the performance/pleasure apparatus. To perceive nothing but unhindered enjoyment in present social conditions, identified sometimes with the 'internalization of market values' and sometimes with the unlimited expansion of democracy', is to forget the dark side of neo-liberal normativity: the increasingly heavy surveillance of public and private space; the increasingly precise traceability of individuals' movements in networks; the increasingly punctilious and petty evaluation of individuals activity; the increasingly significant impact of fused information and advertising systems; and, perhaps above all, the increasingly insidious forms of self-control by subjects themselves. In short, it is to forget the overall character of the government of neo-subjects which, in and through the diversity of its vectors, combines the obscene display of pleasure, the entrepreneurial injunction of performance, and the cross-linkage of generalized surveillance.

The central tenets include the elimination (or preferably the privatization) of government services of all kinds, an all-out assault on the ability of labor to organize, the massive deregulation of every segment of the economy, and the absolute faith in market-based principles to adjudicate all elements of social, political, cultural, and economic life. The results have been staggering levels of wealth and income inequality, the disappearance or significant shredding of even the most grudging social safety net provisions, the loss of the “commons” in virtually all sectors, and the truncation (ideally to zero) of public expectations for anything that might be provided by something called “society.” These then are three broad categories of consequences that we take up below: militarism (and threats of war and “terrorism”), environmental catastrophe, and the seemingly more mundane suite of neoliberal effects. But these phenomena produce reactions. Once these effects are out in the world, we need to think about the way in which social movements cohere around them, and demands for progressive change are asserted. But at the same time, we want to think about the ways in which elites (who are advantaged by maintaining or reinforcing the status quo) respond to those reactions. These are the matters that we take up in chapter six. Over the past several years (as in the many decades before), we have seen an enormous panoply of social movements for social, political, and economic justice: anti-austerity movements, environmental activism, human rights promotion (including expansions of the definition of “human” and the list of rights themselves), criminal justice reform, poverty elimination/reduction, and many others. One disheartening continuity has been the successful ability of elites to keep these movements separated from, and often, in fact, antagonistic to each other. One of our key objectives here is to demonstrate the fundamental linkages among these seemingly disparate issues, in order to provide the rationale and impetus for coalition and unity.

Reconstructing family life amid the chaos of the cotton revolution was no easy matter. Under the best of circumstances, the slave family on the frontier was extraordinarily unstable because the frontier plantation was extraordinarily unstable. For every aspiring master who climbed into the planter class, dozens failed because of undercapitalization, unproductive land, insect infestation, bad weather, or sheer incompetence. Others, discouraged by low prices and disdainful of the primitive conditions, simply gave up and returned home. Those who succeeded often did so only after they had failed numerous times. Each failure or near-failure caused slaves to be sold, shattering families and scattering husbands and wives, parents and children. Success, moreover, was no guarantee of security for slaves. Disease and violence struck down some of the most successful planters. Not even longevity assured stability, as many successful planters looked west for still greater challenges. Whatever the source, the chronic volatility of the plantation took its toll on the domestic life of slaves. Despite these difficulties, the family became the center of slave life in the interior, as it was on the seaboard. From the slaves' perspective, the most important role they played was not that of field hand or mechanic but husband or wife, son or daughter - the precise opposite of their owners' calculation. As in Virginia and the Carolinas, the family became the locus of socialization, education, governance, and vocational training. Slave families guided courting patterns, marriage rituals, child-rearing practices, and the division of domestic labor in Alabama, Mississippi, and beyond. Sally Anne Chambers, who grew up in Louisiana, recalled how slaves turned to the business of family on Saturdays and Sundays. 'De women do dey own washing den. De menfolks tend to de gardens round dey own house. Dey raise some cotton and sell it to massa and git li'l money dat way.' As Sally Anne Chambers's memories reveal, the reconstructed slave family was more than a source of affection. It was a demanding institution that defined responsibilities and enforced obligations, even as it provided a source of succor. Parents taught their children that a careless word in the presence of the master or mistress could spell disaster. Children and the elderly, not yet or no longer laboring in the masters' fields, often worked in the slaves' gardens and grounds, as did new arrivals who might be placed in the household of an established family. Charles Ball, sold south from Maryland, was accepted into his new family but only when he agreed to contribute all of his overwork 'earnings into the family stock.' The 'family stock' reveals how the slaves' economy undergirded the slave family in the southern interior, just as it had on the seaboard. As slaves gained access to gardens and grounds, overwork, or the sale of handicraft, they began trading independently and accumulating property. The material linkages of sellers and buyers - the bartering of goods and labor among themselves - began to knit slaves together into working groups that were often based on familial connections. Before long, systems of ownership and inheritance emerged, joining men and women together on a foundation of need as well as affection.

Extended kinship groups - sometimes located on one plantation, more commonly extended over several - became the central units of slave life, ordering society, articulating values, and delineating identity by defining the boundaries of trust. They also became the nexus for incorporating the never-ending stream of arrivals from the seaboard states into the new society, cushioning the horror of the Second Middle Passage, and socializing the deportees to the realities of life on the plantation frontier. Playing the role of midwives, the earlier arrivals transformed strangers into brothers and sisters, melding the polyglot immigrants into one. In defining obligations and responsibilities, the family became the centerpole of slave life. The arrival of the first child provided transplanted slaves with the opportunity to link the world they had lost to the world that had been forced upon them. In naming their children for some loved one left behind, pioneer slaves restored the generational linkages for themselves and connected their children with grandparents they would never know. Some pioneer slaves reached back beyond their parents' generation, suggesting how slavery's long history on mainland North America could be collapsed by a single act. Along the same mental pathways that joined the charter and migration generations flowed other knowledge. Rituals carried from Africa might be as simple as the way a mother held a child to her breast or as complex as a cure for warts. Songs for celebrating marriage, ceremonies for breaking bread, and last rites for an honored elder survived in the minds of those forced from their seaboard homes, along with the unfulfilled promise of the Age of Revolution and evangelical awakenings. Still, the new order never quite duplicated the old. Even as transplanted slaves strained their memories to reconstruct what they had once known, slavery itself was being recast. The lush thicket of kin that deportees like Hawkins Wilson remembered had been obliterated by the Second Middle Passage. Although pioneer slaves worked assiduously to knit together a new family fabric, elevating elderly slaves into parents and deputizing friends as kin, of necessity they had to look beyond blood and marriage. Kin emerged as well from a new religious sensibility, as young men and women whose families had been ravaged by the Second Middle Passage embraced one another as brothers and sisters in Christ. A cadre of black evangelicals, many of who had been converted in the revivals of the late eighteenth century, became chief agents of the expansion of African-American Christianity. James Williams, a black driver who had been transferred from Virginia to the Alabama blackbelt, was just one of many believers who was 'torn away from the care and discipline of their respective churches.' Swept westward by the tide of the domestic slave trade, they 'retained their love for the exercises of religion.

Perhaps nowhere in life do the experiences of childhood seem more removed from the issues of adult health than in a hospital coronary care unit. Yet, one can see and hear there the linkages patients themselves make as they reveal bodies and hearts that are living repositories of pained memories from the distant past—pained memories etched in their hearts and never forgotten.

Once our reasons to be together—our parents, our childhood years—had been removed, not much linkage between us remained (181).

While there can thus be nothing in our mind which is not the result of past linkages (even though, perhaps, acquired not by the individual but by the species), the experience that the classification based on past linkages does not always work, i.e., does not always lead to valid predictions, forces us to revise the classification.

The simultaneous excitation of two ganglion cells in the brain forges a permanent connection between the two cells, so that future excitation of one cell also stimulates the other cell. . . . Keeping in mind that organisms are never bombarded by just a single stimulus but always by a large number of stimuli, and that on these occasions linkages are always created between ganglion cells, we realize that during an individual’s entire life span each of these cells nearly continuously acquires new linkages, that old linkages are re inforced as well. . . . Each ganglion cell thus has a large number of unique linkages, so that a whole network of linkages will spread between the cells, whose ordering will reflect the relative strength or weakness of the linkages.

The linkages between emotion and behavior can be more subtle, though. For instance, a secondary effect of being angry, which was recently discovered by researchers, is that we become more certain of our judgments. When we’re angry, we know we’re right, as anyone who has been in a relationship can attest.

The silence of the biblical writings about the Edomite deity provides circumstantial evidence for its identification with Yahweh. Further indications strengthen this claim. First, Edom is qualified as 'the land of wisdom' in Jer. 49.7 and Obadiah 8. In a monotheistic context, it is difficult to assume that wisdom would have a source other than Yahweh. Furthermore, it seems that the book of Job, the main 'wisdom book' of the Bible, has an Edomite origin, thus strengthening the linkage between Edom and Yahweh. Second, the worship of Yahweh in Edom is explicitly mentioned in Isa. 21.11 ('One is calling to me [Yahweh] from Seir'), and the duty of Yahweh in regard to his Edomite worshippers is stressed by Jer. 49.11 ('Leave [Edom] your orphans, I [Yahweh] will keep them alive; and let your widows trust in me'). Third, according to the book of Exodus, Esau-Edom and not Jacob-Israel had to inherit Yahweh's benediction from Isaac (Exod. 27.2-4). This suggests that, before emergence of the Israelites alliance, Esau was the 'legitimate trustee' of the Yahwistic traditions. [Fourth]: The Israelite nazirim (the men self-consecrated to Yahweh in Israel) are compared by Jeremiah to the Edomites: 'For thus says the LORD: If those [the Israelite nazirim] who do not deserve to drink the cup still have to drink it, shall you [Edom] be the one to go unpunished? You shall not go unpunished; you must drink it.' Such a parallel between the elite of the Israelite worshippers (nazirim) and the Edomite people as a whole also suggests that Edom was the first 'land of Yahweh'. [Fifth]: The primacy of Edom did not disappear quickly from the Israelite collective memory. This point is clearly stressed by Amos (9.11-12): 'On that day I will raise up the booth of David that is fallen, and repair its breaches and raise up its ruins, and rebuild it as in the days of old; in order that they may possess the remnant of Edom...' Together, these five points suggest the conclusion that Yahweh was truly the main (if not the only) deity worshipped in Edom. In this case, it is likely that (1) the name of Yahweh was not used publicly in Edom, and (2) 'Qos' was an Edomite epithet for Yahweh rather than an autonomous deity. (pp. 391-392) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404

Two of the three events that must take place before the fall of the Daughter of Babylon, i.e.: 1.) the persecution of God’s people and 2.) the betrayal of Israel, may be linked. God may well expect that His American Believers will take Him at his Word, believe His Word, and conclude that His people have an obligation to: 1.) bless Israel (Genesis 12:3); 2.) pray for the peace of Jerusalem (Psalm 122:6)  insure that their nation keep its sworn covenant treaty obligation to come to Israel’s defense if Israel is attacked (Romans 1:31). The failure of His people to do these things may be tied to their own persecution and martyrdom. What has His church in America, with very limited exceptions, done to help, defend, pray for, and bless Israel? God is a God of linkage.

We now have our answer to the key question of how novel technologies arise. The mechanism is certainly not Darwinian; novel species in technology do not arise from the accumulation of small changes. They arise from a process, a human and often lengthy one, of linking a need with a principle (some generic use of an effect) that will satisfy it. This linkage stretches from the need itself to the base phenomenon that will be harnessed to meet it, through supporting solutions and subsolutions. And making it defines a recursive process. The process repeats until each subproblem resolves itself into one that can be physically dealt with. In the end the problem must be solved with pieces-components-that already exist (or pieces that can be created from ones that already exist). To invent something is to find it in what previously exists. We can now understand why invention varies so much. A particular case can be need-driven or phenomenon-driven; it can have a lone originator or many; its principle may be difficult to conceive of, or may have emerged naturally; translating that principle into physical components may be straightforward or may proceed in steps as crucial subproblems are resolved. But whatever their particular histories, at bottom all inventions share the same mechanism: all link a purpose with a principle that will fulfill it, and all must translate that principle into working parts.

There is nothing wrong with someone who receives less than a majority of the vote being elected a representative. This is almost by definition the result in a system of proportional representation that elects multiple representatives from the same geographical unit and adopts voting rules that allow numerical minorities without the voting clout ever to win a race in a single-member district to elect a favorite in a multimember district. The designof multi-member institutions, like legislatures, offers many possibilities for creativity if one’s desire is to maximize the number of people who feel some sense of genuine linkage with their putative “representatives.

One implication of the limbic area is that it is an interface between the more impulsive and “primitive” brainstem and the higher, often more rational cortex. Integration in the brain would therefore honor the differences in these regions and promote their linkage* through collaboration, not internal warfare. An interpersonal neurobiology* approach enables the activity stemming from these regions to be known and then linked with other areas.

Religious identity in India has not invariably had a fixed ‘all or nothing’ exclusivity attached to it and there can be identified consistently throughout South Asian history a commonality of religious culture which has operated across what are ostensibly sectarian divides. So, for a Jain lay-person to worship occasionally or regularly a markedly Hindu deity such as Hanumān or Bhairuṇjī does not betoken abandonment of Jainism and consequent adherence to Hinduism, but rather an easy participation within and desire to confirm linkage to a South Asian religious world richly populated with figures redolent of power, prosperity and transcendence who are accessible to all.

Instead of more consumerism – the buying of experiences, the accumulation of things, of eating the ‘other’ – perhaps writers should name their own environment. What is the shape of your watershed? How is your electricity produced? Where is your water treated? Where is your food produced and by whom and how does it travel to your local market? What are the names of the rocks under your feet and around you? What formed those geological features? Who were the first humans here? What flora and fauna live upon it and what are their habits and interfaces? What stars whirl above you and what names have they been given, what lore? How can one trace the relations, find the slippages between histories, the linkages, to find the complexities in naming and of the named? Travel as one’s carbon footprint; travel as a footstep, travel as a naming in a landscape in all its complexity. Homing as a way to place oneself in a constellation of process and being.

3rdEyeActivation.com,

There are other problems more closely related to the question of culture. The poor fit between large scale and Korea’s familistic tendencies has probably been a net drag on efficiency. The culture has slowed the introduction of professional managers in situations where, in contrast to small-scale Chinese businesses, they are desperately needed. Further, the relatively low-trust character of Korean culture does not allow Korean chaebol to exploit the same economies of scale and scope in their network organization as do the Japanese keiretsu. That is, the chaebol resembles a traditional American conglomerate more than a keiretsu network: it is burdened with a headquarters staff and a centralized decision-making apparatus for the chaebol as a whole. In the early days of Korean industrialization, there may have been some economic rationale to horizontal expansion of the chaebol into unfamiliar lines of business, since this was a means of bringing modern management techniques to a traditional economy. But as the economy matured, the logic behind linking companies in unrelated businesses with no obvious synergies became increasingly questionable. The chaebol’s scale may have given them certain advantages in raising capital and in cross-subsidizing businesses, but one would have to ask whether this represented a net advantage to the Korean economy once the agency and other costs of a centralized organization were deducted from the balance. (In any event, the bulk of chaebol financing has come from the government at administered interest rates.) Chaebol linkages may actually serve to hold back the more competitive member companies by embroiling them in the affairs of slow-growing partners. For example, of all the varied members of the Samsung conglomerate, only Samsung Electronics is a truly powerful global player. Yet that company has been caught up for several years in the group-wide management reorganization that began with the passing of the conglomerate’s leadership from Samsung’s founder to his son in the late 1980s.72 A different class of problems lies in the political and social realms. Wealth is considerably more concentrated in Korea than in Taiwan, and the tensions caused by disparities in wealth are evident in the uneasy history of Korean labor relations. While aggregate growth in the two countries has been similar over the past four decades, the average Taiwanese worker has a higher standard of living than his Korean counterpart. Government officials were not oblivious to the Taiwanese example, and beginning in about 1981 they began to reverse somewhat their previous emphasis on large-scale companies by reducing their subsidies and redirecting them to small- and medium-sized businesses. By this time, however, large corporations had become so entrenched in their market sectors that they became very difficult to dislodge. The culture itself, which might have preferred small family businesses if left to its own devices, had begun to change in subtle ways; as in Japan, a glamour now attached to working in the large business sector, guaranteed it a continuing inflow of Korea’s best and brightest young people.73

As we now know, of course, there was absolutely no connection between Osama bin Laden and Saddam Hussein. In spite of that fact, President Bush actually said to the nation at a time of greatly enhanced vulnerability to the fear of attack, “You can’t distinguish between al-Qaeda and Saddam.” History will surely judge America’s decision to invade and occupy a fragile and unstable nation that did not attack us and posed no threat to us as a decision that was not only tragic but absurd. Saddam Hussein was a brutal dictator, to be sure, but not one who posed an imminent danger to us. It is a decision that could have been made only at a moment in time when reason was playing a sharply diminished role in our national deliberations. Thomas Jefferson would have recognized the linkage between absurd tragedy and the absence of reason. As he wrote to James Smith in 1822, “Man, once surrendering his reason, has no remaining guard against absurdities the most monstrous, and like a ship without rudder, is the sport of every wind.” I spoke at the Iowa Democratic Convention in the fall of 2001. Earlier in August, I had prepared a very different kind of speech. But in the aftermath of this tragedy, I proudly, with complete and total sincerity, stood before the Democrats of Iowa and said, “George W. Bush is my president, and I will follow him, as will we all, in this time of crisis.” I was one of millions who felt that same sentiment and gave the president my total trust, asking him to lead us wisely and well. But he redirected the focus of America’s revenge onto Iraq, a nation that had nothing whatsoever to do with September 11.

Let's not forget that in the throughput world the linkages are as important as the links. Which means that if we decided to do something in one link, we have to examine the ramifications on the other links.

The linkage of passion to dominance/subordination is the prototype of the heterosexual image of male-female relationships, one which justifies pornography. Women are supposed to love being brutalized. This is also the prototypical justification of all relationships of oppression—that the subordinate one who is “different” enjoys the inferior position.

Citadel graduate, Congressman Steve Buyer, cites the institution’s mission as, “to prepare citizen-soldiers, a concept that dates back to Cincinnatus.” These direct linkages to modern-day Cincinnatus images conjure the timeless citizen-warrior ideal of the patriot who rises up in defense of the nation in times of duress and then returns home once duty is served.

because of our dominant racial position. We do not see our lives impacted by racism, and therefore we are usually less sensitive. By and large, however, people of color see these injustices, recognize their linkage to a long history of maltreatment, abuse, and neglect, and are justifiably angered. Several years ago, I sat with Dr. Shirley Better and invited her to participate in my investigation of cross-race friendships. We talked at length about what I wanted to do and my approach.

The nineteenth century was naive (February 23) because it did not know the end of the story. It did not know what happens when dedicated idealists come to power; it did not know the intimate linkage between idealists and policemen, between being your brother’s keeper and being his jailkeeper. It is disconcerting that present-day young who did not know Stalin and Hitler are displaying the old naïveté. After all that has happened they still do not know that you cannot build utopia without terror, and that before long terror is all that’s left.