Locus Quotes

the more I can keep a relationship free of judgment and evaluation, the more this will permit the other person to reach the point where he recognizes that the locus of evaluation, the center of responsibility, lies within himself.

The doctrine of the sacredness of the soul sounds vaguely uplifting, but in fact is highly malignant. It discounts life on earth as just a temporary phase that people pass through, indeed, an infinitesimal fraction of their existence…the gradual replacement of lives for souls as the locus of moral value was helped along by the ascendency of skepticism and reason

Quis hic locus, quae regio, quae mundi plaga? ubi sum? sub ortu solis, an sub cardine glacialis ursae?" "What place is this, what region, what quarter of the world? Where am I? Under the rising of the sun or beneath the wheeling course of the frozen bear?” Hercules Furens (The Mad Hercules), Act 5, line 1138

Kepler knew what we habitually forget—that the locus of possibility expands when the unimaginable is imagined and then made real through systematic effort.

Conformity begins the moment you ignore how you feel for acceptance.

Take no one’s word for anything, including mine - but trust your experience.

The universe is the primary revelation of the divine, the primary scripture, the primary locus of divine-human communication.

ratio et prudentia curas, Non locus effusi late maris arbiter, aufert. [it is reason and wisdom which take away cares, not places affording wide views over the sea.]

The self-esteem of western women is founded on physical being (body mass index, youth, beauty). This creates a tricky emphasis on image, but the internalized locus of self-worth saves lives. Western men are very different. In externalizing the source of their self-esteem, they surrender all emotional independence. (Conquest requires two parties, after all.) A man cannot feel like a man without a partner, corporation, team. Manhood is a game played on the terrain of opposites. It thus follows that male sense of self disintegrates when the Other is absent.

The locus of the human mystery is perception of this world. From it proceeds every thought, every art.

On the matter of God, I've stood in every square on the board: obedient believer, secretly hopeful, open-but-dubious. I've walked away from the board entirely, only to circle back. Today, all I can say is: I don't know what I think about God...I do know that I love many believers and pulse with gratitude that wants a locus and I wonder about the wonders I see around me and feel inside me. But I'm not sure of anything.

The desert is often the locus of prophecies because it naturally offers to the human gaze the horizons of the infinite.

It is, of course, we who house poems as much as their words, and we ourselves must be the locus of poetry's depth of newness. Still, the permeability seems to travel both ways: a changed self will find new meanings in a good poem, but a good poem also changes the shape of the self. Having read it, we are not who we were the moment before.... Art lives in what it awakens in us... Through a good poem's eyes we see the world liberated from what we would have it do. Existence does not guarantee us destination, nor trust, nor equity, nor one moment beyond this instant's almost weightless duration. It is a triteness to say that the only thing to be counted upon is that what you count on will not be what comes. Utilitarian truths evaporate: we die. Poems allow us not only to bear the tally and toll of our transience, but to perceive, within their continually surprising abundance, a path through the grief of that insult into joy.

The late twentieth century has been the locus of a new lurch on English’s time line in America, where oratorical, poetic, and compositional craft of a rigorously exacting nature has been cast to the margins of the culture.

I wonder what Proust would have made of our present-day locus of collective fantasy, the Internet. I’m guessing he would have seized on its wistful aspect, pointing out gently and with wry humor that much of what beguiles us is the act of reaching for what isn’t there.

Umbrarum hic locus est, somni noctisque soporae; corpora viva nefas Stygia vectare carina.

Then comes the left jab again. A converted southpaw? It has something of the shift of locus which comes from making love to a brunette when she is wearing a blond wig.

When the locus of evaluation is seen as residing in the expert, it would appear that the long-range social implications are in the direction of the social control of the many by the few.

Pornography causes release of adrenaline from an area in the brain called the locus coeruleus, and this makes the heart race in those who view, or even anticipate, viewing pornography. The sexual pleasure of pornography may be partially caused by release of dopamine from the ventral tegmental area, and this stimulates the nucleus accumbens, one of the key pleasure centers of the brain.

As we search for a less extractive and polluting economic order, so that we may fit agriculture into the economy of a sustainable culture, community becomes the locus and metaphor for both agriculture and culture.

[Abusers] blame the world - circumstances, other people - for their defeats, misfortune, misconduct, and failures. The abuser firmly believes that his life is swayed by currents and persons over which he has no influence whatsoever (he has an external locus of control). But there are even subtler variants of this psychological defense mechanism. Not infrequently an abuser will say: "I made a mistake because I am stupid", implying that his deficiencies and inadequacy are things he cannot help having and cannot change. This is also an alloplastic defense because it abrogates responsibility. Many abusers exclaim: "I misbehaved because I completely lost my temper." On the surface, this appears to be an autoplastic defense with the abuser assuming responsibility for his misconduct. But it could be interpreted as an alloplastic defense, depending on whether the abuser believes that he can control his temper.

HIC LOCUS EST UBI MORS GAUDET SUCCURRERE VITAE.

I ran upstairs, loving, weeping. I will run downstairs, unloving, not weeping.

The Fall is where the nation is. The Fall is the locus of America.

a silent concave of puppet buffoons neither eagles nor jaguars buzzard lawyers locuses wings of ink sawing mindibles ventriloquist coyotes peddlers of shadows beneficent satraps the cacomistle thief of hens the monument to the Rattle and its snake the altar to the mauser and the machete the mausoleum of the epauletted cayman rhetoric sculpted in phrases of cement

If a mathematician wishes to disparage the work of one of his colleagues, say, A, the most effective method he finds for doing this is to ask where the results can be applied. The hard pressed man, with his back against the wall, finally unearths the researches of another mathematician B as the locus of the application of his own results. If next B is plagued with a similar question, he will refer to another mathematician C. After a few steps of this kind we find ourselves referred back to the researches of A, and in this way the chain closes.

Martial (the main character of LOCUS SOLUS) has a very interesting conception of literary beauty: the work must contain nothing real, no observations about the world or the mind, nothing but completely imaginary constructions. These are in themselves ideas from an extrahuman world.

I have always lived in a world in which I'm just a spot in history. My life is not the important point. I'm just part of the continuum, and that continuum, to me, is a marvelous thing. The history of life, and the history of the planet, should go on and on and on and on. I cannot conceive of anything in the universe that has more meaning than that." [Sheri S. Tepper: Speaking to the Universe, Locus Magazine, September 1998]

Childhood is both a chronological stage and a mental construct, an existential fact and a locus of desire, a mythological country continuously mapped by grownups in search of their subjectivity in another time and space.

It is wondrous, Will Henry," breathed the monstrumologist over the maddening hum of the flies. "I feared we might be wrong-that Socotra was not the *locus ex magnificum*. But we have found it, haven't we? And is it not wondrous?" I agreed with him. It was wondrous.

„Rusia răstignită pe picior larg între două continente cu grániță instabilă: Kalașnikov și Karamazov” (locus amoenus)

Locus ab auctoritate est infirmissimus. [The argument from authority is the weakest.]

Blanky. Such an innocuous name for something that had now cemented itself as the locus of my grief and horror and rage.

It is, of course, we who house poems as much as their words, and we ourselves must be the locus of poetry's depth of newness. Still, the permeability seems to travel both ways: a changed self will find new meanings in a good poem, but a good poem also changes the shape of the self.

Taceant Colloquia. Effugiat Risus. Hic Locus Est Ubi Mors Gaudet Succurrere Vitae. [Let idle talk be silenced. Let laughter be banished. Here is the place where Death delights to succour Life.]

Until recently the locus of sexual fantasy was peopled with images actually glimpsed or were sensations actually felt, or private imaginings taken from suggestions in the real world, a dream well where weightless images from it floated, transformed by imagination. It prepared children, with these hints and traces of other people's bodies, to become adults and enter the landscape of adult sexuality and meet the lover face to face. Lucky men and women are able to keep a pathway clear to that dream well, peopling it with scenes and images that meet them as they get older, created with their own bodies mingling with other bodies; they choose a lover because of a smell from a coat, a way of walking, the shape of a lip, belong in their imagined interior and resonate back in time deep into the bones that recall childhood and early adolescent imagination.

—Nam bene consultum consilium surripitur saepissime, si minus cum cura aut cautela locus loquendi lectus est... [con frecuencia se frustra aquella decisión bien tomada cuando se ha elegido con poca cautela el lugar donde hablar].

One of the cruelest crimes of patriarchy has been to teach us to project our thoughts into a future that will never come (getting together our vitae and our five-year-plans) or focusing us back into a past that is only memories of a present, keeping us unaware of the locus of our power in the present moment and effectively imprisoning us in time.

They are approaching now a lengthy brick improvisation, a Victorian paraphrase of what once, long ago, resulted in Gothic cathedrals—but which, in its own time, arose not from any need to climb through the fashioning of suitable confusions toward any apical God, but more in a derangement of aim, a doubt as to the God’s actual locus (or, in some, as to its very existence), out of a cruel network of sensuous moments that could not be transcended and so bent the intentions of the builders not on any zenith, but back to fright, to simple escape, in whatever direction, from what the industrial smoke, street excrement, windowless warrens, shrugging leather forests of drive belts, flowing and patient shadow states of the rats and flies, were saying about the chances for mercy that year.

C. S. Lewis says that if we were able to return to the locus of our nostalgia, the place or person or spot of time in which we experienced joy, we would find only more nostalgia. As far back as we could go—a view from a childhood window, patterned light on a nursery wall—we would find only an unsatisfied desire that is itself more desirable than any other satisfaction. An indication not of the illusion of our existence, but of its ultimate reality elsewhere. A home we once knew but can’t quite remember, to which we will someday return.

Given that the `common sense' of many contemporary philosophers is shaped and supplemented by ideas from classical physics, the locus of most metaphysical discussions is an image of the world that sits unhappily between the manifest image and an out of date scientific image.11

India has worked not because of ‘unity in diversity’, the presence of a locus of identity beneath differences, as the state is fond of telling us. We have flourished rather because we are ‘diverse in our unities’, each able to imagine the connection with others in his/ her own way.

In His free grace, God is for man in every respect; He surrounds man from all sides. He is man's Lord who is before him, above him, after him, and thence also with him in history, the locus of man's existence. Despite man's insignificance, God is with him as his Creator who intended and made mankind to be very good. Despite man's sin, God is with him, the One who was in Jesus Christ reconciling the world, drawing man unto Himself in merciful judgment. Man's evil past is not merely crossed out because of its irrelevancy. Rather, it is in the good care of God. Despite man's life in the flesh, corrupt and ephemeral, God is with him. The victor in Christ is here and now present through His Spirit, man's strength, companion, and comfort. Despite man's death God is with him, meeting him as redeemer and perfecter at the threshold of the future to show him the totality of existence in the true light in which the eyes of God beheld it from the beginning and will behold it evermore. In what He is for man and does for man, God ushers in the history leading to the ultimate salvation of man.

The 1970s-80s social movement called U.S. third world feminism functioned as a central locus of possibility, an insurgent social movement that shattered the construction of any one ideology as the single most correct site where truth can be represented. Indeed, without making this kind of metamove, any 'liberation' or social movement eventually becomes destined to repeat the oppressive authoritarianism from which it is attempting to free itself, and become trapped inside a drive for truth that ends only in producing its own brand of dominations. What U.S. third world feminism thus demanded was a new subjectivity, a political revision that denied any one ideology as the final answer, while instead positing a tactical subjectivity with the capactiy to de- and recenter, given the forms of power to be moved. These dynamics are what were required in the shift from enacting a hegemonic oppositional theory and practice to engaging in the differential form of social movement, as performed by U.S. feminists of color during the post-World War II period of great social transformation. p. 58-59.

As sexual power is learned by adolescent boys through the social experience of their sex drive, so do girls learn that the locus of sexual power is male. Given the importance placed on the male sex drive in the socialization of girls as well as boys, early adolescence is probably the first significant phase of male identification in a girl's life and development. ... As a young girl becomes aware of her own increasing sexual feelings ... she turns away from her heretofore primary relationships with girlfriends. As they become secondary to her, recede in importance in her life, her own identity also assumes a secondary role and she grows into male identification.

Starting the history from the South does not mean tampering with the chronology of events or the locus of geography in which the events ought to have taken place. It is about understanding the Rain Forest metaphor of Indian pluralism from another end. The pluralism of the Indus Valley civilization, the pluralism espoused in Sangam texts and the plural realities of contemporary India have a connecting thread of continuity. The Idea of India cannot be appreciated without understanding these connections.

ACOAs often develop an external locus of control, believing that something outside of themselves will decrease the emptiness or the pain they feel inside. Thoughts such as “If the house is clean enough, I will be good enough” or “If I win the big one at the casino, I will be somebody important” are attempts to control blocked pain and fear.

The next time you are trying to be creative in a meeting, gently lean forward and pull against the table. When the going gets tough, cross your arms to help perseverance in the face of failure. If that doesn’t work, lie down. If anyone accuses you of being lazy, quietly explain that you are employing your locus coeruleus in the war against rigid thinking.

Whatever circumstances life brings you, you will be more likely to succeed and find happiness if you take responsibility for making your decisions well instead of complaining about things being beyond your control. Psychologists call this having an “internal locus of control,” and studies consistently show that people who have it outperform those who don’t.

The twentieth century was the Science Fiction Century. Science fiction affected everything, and we now live in a science fiction world.

Focus on what you can control. That is always enough.

When you get stronger everything in the world gets easier. Change yourself and you've changed everything.

Ratio et prudentia curas, Non locus effusi late maris arbiter aufert. [Was Sorgen zerstreut, ist Weisheit und Ruhe, nicht schöne Aussicht nach Hügeln und Meeren.]

The locus of Francis’s “mysticism,” his belief that he could have direct contact with God, was in the Mass, not in nature or even in service to the poor.

locus of control.” The more that you believe that you are in control of your life, your actions and your future, the happier and more successful you’ll be. There

He was, and then he wasn't. One moment his body was the locus of his personhood, the next moment our memories had to pick up the slack.

The earth fell away on every side equally in its arcature and by these limits were they circumscribed and of them were they locus.

Fawn types seek safety by merging with the wishes, needs and demands of others. They act as if they unconsciously believe that the price of admission to any relationship is the forfeiture of all their needs, rights, preferences and boundaries. They often begin life like the precocious children described in Alice Miler’s 'The Drama Of The Gifted Child', who learn that a modicum of safety and attachment can be gained by becoming the helpful and compliant servants of their parents. They are usually the children of at least one narcissistic parent who uses contempt to press them into service- scaring and shaming them out of developing a healthy sense of self: an egoic locus of self-protection, self-care and self-compassion.

Whereas cascaded goals are a control mechanism, cascaded meaning is a release mechanism. It brings to life the context within which everyone works, but it leaves the locus of control—for choosing, deciding, prioritizing, goal setting—where it truly resides, and where understanding of the world and the ability to do something about it intersect: with the team member.

I think people should take mythology much more seriously, because it tells us an awful lot about the history of the human race. We tend to dismiss it as 'fairy tales,' when it isn't. Fairy tales in themselves are about fundamentals of human nature. And they keep being reinvented in different ways. Fantasy acknowledges that, whereas a lot of modern literature is trying to distance itself from 'story,' never mind anything else. Which is why a lot of books are read by the critics, then people buy them, put them on their shelves, and don't really read them much, because they're not very interesting!

They(students) accept the shift in the locus of representation but resist shifting ways they think about ideas. That is threatening. That’s why the critique of multiculturalism seeks to shut the classroom down again— to halt this revolution in how we know what we know. It’s as though many people know that the focus on difference has the potential to revolutionize the classroom and they do not want the revolution to take place.

This happened back east of course. I've heard that term a lot since coming to this part of the country. But I never think of the term as a marker of geography. It's a reference to time, a statement about time, about all the densities of being and experience, it's time disguised, it's light-up time, shifting smoky time tricked out as some locus of stable arrangement. When people use that term they're talking about the way things used to be before they moved out here, the way the world used to be, not just New Jersey or South Philly, or before their parents moved, or grandparents, and about the way things still exist in some private relativity theory, some smoky shifting mind dimension, or before the other men and women came this way, the ones in Conestoga wagons, a term we learned in grade school, a back-east term, stemming from the place where the wagons were made.

In appearance, this locus is a simple one; a matter of pure reciprocity: we read a text in which the writer is in turn reading to us. But it isn’t a text, it’s a mirrror. It offers us at last that enchantment of the double.

You sometimes hear people say, with a certain pride in their clerical resistance to the myth, that the nineteenth century really ended not in 1900 but in 1914. But there are different ways of measuring an epoch. 1914 has obvious qualifications; but if you wanted to defend the neater, more mythical date, you could do very well. In 1900 Nietzsche died; Freud published The Interpretation of Dreams; 1900 was the date of Husserl Logic, and of Russell's Critical Exposition of the Philosophy of Leibniz. With an exquisite sense of timing Planck published his quantum hypothesis in the very last days of the century, December 1900. Thus, within a few months, were published works which transformed or transvalued spirituality, the relation of language to knowing, and the very locus of human uncertainty, henceforth to be thought of not as an imperfection of the human apparatus but part of the nature of things, a condition of what we may know. 1900, like 1400 and 1600 and 1000, has the look of a year that ends a saeculum. The mood of fin de siècle is confronted by a harsh historical finis saeculi. There is something satisfying about it, some confirmation of the rightness of the patterns we impose. But as Focillon observed, the anxiety reflected by the fin de siècle is perpetual, and people don't wait for centuries to end before they express it. Any date can be justified on some calculation or other. And of course we have it now, the sense of an ending. It has not diminished, and is as endemic to what we call modernism as apocalyptic utopianism is to political revolution. When we live in the mood of end-dominated crisis, certain now-familiar patterns of assumption become evident. Yeats will help me to illustrate them. For Yeats, an age would end in 1927; the year passed without apocalypse, as end-years do; but this is hardly material. 'When I was writing A Vision,' he said, 'I had constantly the word "terror" impressed upon me, and once the old Stoic prophecy of earthquake, fire and flood at the end of an age, but this I did not take literally.' Yeats is certainly an apocalyptic poet, but he does not take it literally, and this, I think, is characteristic of the attitude not only of modern poets but of the modern literary public to the apocalyptic elements. All the same, like us, he believed them in some fashion, and associated apocalypse with war. At the turning point of time he filled his poems with images of decadence, and praised war because he saw in it, ignorantly we may think, the means of renewal. 'The danger is that there will be no war.... Love war because of its horror, that belief may be changed, civilization renewed.' He saw his time as a time of transition, the last moment before a new annunciation, a new gyre. There was horror to come: 'thunder of feet, tumult of images.' But out of a desolate reality would come renewal. In short, we can find in Yeats all the elements of the apocalyptic paradigm that concern us.

By the waters of baptism, the active European was entirely absorbed within the contemplation of the Indian. The faith that Europe imposed in the sixteenth century was, by virtue of the Guadalupe, embraced by the Indian. Catholicism has become an Indian religion. By the twenty-first century, the locus of the Catholic Church, by virtue of numbers, will be Latin America, by which time Catholicism itself will have assumed the aspect of the Virgin of Guadalupe. Brown skin.

The Adult Whose Needs Were Mostly Met in Childhood… • Is satisfied with reasonable dividends of need-fulfillment in relationships. • Knows how to love unconditionally and yet tolerates no abuse or stuckness in relationships. • Changes the locus of trust from others to himself so that he receives loyalty when others show it and handles disappointment when others betray. The Adult Whose Needs Were Mostly Not Met in Childhood… • Exaggerates the needs so that they become insatiable or addictive. • Creates situations that reenact the original hurts and rejections, seek relationships that stimulate and maintain self-defeating beliefs rather than relationships that confront and dispel them, • Refuses to notice how abused or unhappy she is and uses the pretext of hoping for change or of coping with what is unchanging. • Lets her feelings go underground. “If the only safe thing for me was to let my feelings disappear, how can I now permit the self-exposure and vulnerability it takes to be loved?” • Repeats the childhood error of equating negative attention with love or neurotic anxiousness with solicitude. • Is afraid to receive the true love, self-disclosure, or generosity of others. In effect: cannot receive now what was not received originally.

Even if we don’t go as far as Descartes’s belief in an immaterial soul that somehow interacts with our body, it’s tempting to visualize a dictatorial “self” inside our brain that is the locus of our self-awareness. Philosopher Daniel Dennett coined the term “Cartesian theater” to describe the supposed mental control room containing a tiny homunculus who gathers all of the input from our sensory organs, accesses our memories, and sends out instructions to the various parts of our bodies. Consciousness

If you can link something hard to a choice you care about, it makes the task easier, Quintanilla's drill instructors had told him. That's why they asked each other questions starting with "why." Make a chore into a meaningful decision, and self-motivation will emerge.

But there is a critical point about differences between individuals that exerts arguably more influence on worker productivity than any other. The factor is locus of control, a fancy name for how people view their autonomy and agency in the world. People with an internal locus of control believe that they are responsible for (or at least can influence) their own fates and life outcomes. They may or may not feel they are leaders, but they feel that they are essentially in charge of their lives. Those with an external locus of control see themselves as relatively powerless pawns in some game played by others; they believe that other people, environmental forces, the weather, malevolent gods, the alignment of celestial bodies-- basically any and all external events-- exert the most influence on their lives.

If the body becomes a special focus for women's struggle for freedom then what is ingested is a logical initial locus for announcing one's independence. Refusing the male order in food, women practiced the theory of feminism thorugh their bodies and their choice of vegetarianism.

All arguments between the traditional scientific view of man as organism, a locus of needs and drives, and a Christian view of man as a spiritual being not only unresolvable at the present level of discourse but are also profoundly boring...From the scientific view at least, a new model of man is needed, something other than man conceived as a locus of bio-psycho-sociological needs and drives. Such an anthropological model might be provided by semiotics, that is, the study of man as the sign-using creature and, specifically, the study of the self and consciousness as derivatives of the sign-function.

Those who experience persistent feelings of indignation, which they view as righteous, tend to shield themselves from personal responsibility for their actions. They hold a pre-identified scapegoat responsible for all of their pain, traumas, and hurts; that scapegoat is ultimately accountable for their misdeeds.

I felt a little dizzy, as though I were standing on the edge of a cliff. But I wasn’t afraid. The vanishing point of the mind’s eye, the locus of the gyre, was whispering to me across imagined waves. It would have been, at that moment, effortless to step onto the breath of the wind and be borne away like a falcon.

Conscious content now is known in the context of a consistent locus or point of view that can integrate that knowledge. Infantile amnesia begins to drop away. Events are held in memory in a verbal temporal order. A conscious person shows up—not as the object of reflection but as a perspective from which knowing can occur.

Orientarea pe locus intern de control lucrează direct cu încrederea intrapersonală a clientului și cu convingerile limitative ale acestuia. În același timp, fiecare sesiune de coaching în sine este, pentru client, un exercițiu de încredere interpersonală, adică un exercițiu de poziționare față de locusul extern de control.

The desire to categorize humans along racial lines, and the impulse to superpose attributes such as intelligence (or criminality, creativity, or violence) on those lines, illustrates a general theme concerning genetics and categorization. Like the English novel, or the face, say, the human genome can be lumped and split in a million different ways. But whether to split or lump, to categorize or synthesize, is a choice. ... The narrower the definition of the heritable feature or the trait, the more likely we will find a genetic locus for that trait, and the more likely we will find that the trait will segregate within some human sub-population.

Stigmatizing the millions of Italians as ‘consenting victims’ of Berlusconi, denouncing the stupidity of the masses and wrapping oneself in the flag of the divine Left and its democratic arrogance – this is the pose of the enlightened intellectual, who is prepared to leave his country as a punishment (though he does not do so). All this comes from a short-sighted, conventional analysis of political Reason. The ‘blind’ masses, for their part, have a more subtle – perhaps transpolitical(?) – vision, to the effect that the locus of power is empty, corrupt and hopeless and that, logically, one has to fill it with a man who has the same profile – an empty, comical, histrionic, phoney individual who embodies the situation ideally: Berlusconi.(...) But it is just as undeniable that we cannot bear either Berlusconi or the current state of affairs. We have, therefore, to take into account both the obvious fact that we have the system we deserve and the equally nonnegligible fact that we cannot bear it.

Something scary is happening; you don’t want reason getting in the way of survival. The second is that the locus coeruleus is flooding the brain with noradrenaline, compromising the ability to override instincts and impulses. The PFC is the part of the kid’s brain that puts the brakes on impulses and helps him or her make smarter decisions. Telling a kid to sit still, concentrate, and ignore stimuli that are flooding his brain with the need to act is a lot to ask. This down-regulation of the PFC can have different consequences for different people. For some, it results in an inability to concentrate and solve problems, but in others it manifests as impulsive behavior and aggression.

This theory suggests how we can help ourselves and others strengthen our internal locus of control. We should reward initiative, congratulate people for self-motivation, celebrate when an infant wants to feed herself. We should applaud a child who shows defiant, self-righteous stubbornness and reward a student who finds a way to get things done by working around the rules.

Today, all I can say is: I don’t know what I think about God, either the one who was presented to me from behind the marble altar during my childhood or the many God-like ideas that have been offered to me since. I do know that I love many believers and I pulse with gratitude that wants a locus and I wonder about the wonders I see around me and feel inside me. But I’m not sure of anything.

The researchers discovered that there was a dramatic shift from an internal to an external locus of control in children of all ages, from elementary school to college. To give you an idea of how great a shift it was, young people in 1960 were 80 percent more likely to claim that they had control over their lives than children in 2002, who were more prone to say they lacked such personal control.

In Galapagos, as elsewhere, things of the mind, including intellectual ramifications from evolutionary theory, and things of the spirit, like the feeling one gets from a Queen Anne’s lace of stars in the moonless Galapagean sky, struggle toward accommodation with an elementary desire for material comfort…because so many regard this archipelago as preeminently a terrain of the mind and spirit, a locus of biological thought and psychological rejuvenation. The sheer strength of Darwin’s insight into the development of biological life gently urges a visitor to be more than usually observant here- to notice, say, that while the thirteen Galapagean finches are all roughly the same hue, it is possible to separate them according to marked differences in the shapes of their bills and feeding habits.

Men, bonding together, invented culture as a defense against female nature. Sky-cult was the most sophisticated step in this process, for its switch of the creative locus from earth to sky is a shift from belly-magic to head-magic. And from this defensive head-magic has come the spectacular glory of male civilization, which has lifted woman with it. The very language and logic modern woman uses to assail patriarchal culture were the invention of men.

...the "third eye"... "our sacred Cyclops"... our "good" eye, the only one that can see beyond our conditioned ways of seeing. It is, of course, a knowing eye, not a seeing one. It is the eye through which we look within to experience the universe unfolding. It is the single eye that concentrates duality into the One: the eye of insight, the locus of the point of remembrance on the ascent to death, as well as the point of forgetfulness on the descent into birth.

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

Trying to eliminate antipathy, dislike, ridicule, and insult from the human heart and mind is a task to make that of Sisyphus seem like an afternoon stroll: precisely the type of task that authoritarian governments love, for it gives them the locus standi to interfere ever more intimately with the lives of their subjects. Hatred is hydra-headed, the task is never done, it grows with its very elimination, or rather the attempts by government at its elimination. Failure is the greatest success, since it requires ever more of the same, namely control over society.

I will here simply introduce two key themes that I believe should characterize our theological reflection and guide our practice in the locus imperium. The first is repentance, which for us implies not only a conversion of heart, but a concrete process of turning away from empire, its distractions and seductions, its hubris and iniquity. The second is resistance, which involves shaking off the powerful sedation of a society that rewards ignorance and trivializes everything political, in order to discern and take concrete stands in our historical moment, and to find meaningful ways to “impede imperial progress.

A number of scholars, many of them seeking to explain the appeal of the monstrous in pop culture, have seen the monster primarily as part of an inner horror show, the personal nightmares of the ego torn between a reptilian id and the moralistic superego. This interpretation understands the monster as a metaphor of human development, the demons that guard the gates of adulthood and emotional maturity. Monsters, according to this view, are primarily inner monsters. Our desire for them emerges from our desire to embrace our own darkness. This approach often makes the self, especially the adolescent self, the locus of understanding the horrific.

We have local churches where we meet together as believers. We no longer go to Mount Sinai to meet God. Why not? Because the place of the tabernacle and the temple is now replaced by the body—your body and mine—in which God meets with us and God dwells with us, and where we have communion with Him. When we come to the church now, we don’t come to the sanctuary; we bring our sanctuaries with us. This individual entity is the locus of appointment between God and me. There He meets. There He dwells. Will the God who went to such pains to physically decorate the tabernacle and the temple not also take great care in physically designing the human body?

What I expected of my wife was an internal locus of control. I did not for one single second control or want to control one single thing that she did or didn't do. I hoped she would do these things because SHE wanted to do them, because they were the choices that she made in HER life ON HER OWN. I believed with all my heart that she was free, that we were free, to do as we pleased when we pleased to do it. We make our decisions and we roll with the consequences. If she didn't want to be a mother or didn't want to be a wife than I expected her to be honest about it, to say it, so that we could take steps and bring reality into line with our mutual desire.

The amygdala: the brain’s fear center Prefrontal cortex: the front part of the brain that regulates cognitive and executive function, including judgment and mood and emotions Hypothalamic-pituitary-adrenal (HPA) axis: initiates the production of cortisol (longer-acting stress hormone) by the adrenal glands Sympatho-adrenomedullary (SAM) axis: initiates the production of adrenaline and noradrenaline (short-acting stress hormones) by the adrenal glands and brain Hippocampus: processes emotional information, critical for consolidating memories Noradrenergic nucleus in the locus coeruleus: the within-the-brain stress-response system that regulates mood, irritability, locomotion, arousal, attention, and the startle response

Because incentives trigger a primitive, engrained response, they produce a number of unintended consequences. First, they strongly reinforce self-aggrandizement, so much so that people can dedicate highly creative energy toward the counterproductive purpose of gaming the system. Second, they focus people’s attention on the incentive, rather than on customers. Third, they reduce the sense of agency and locus of control in workers, placing it instead in the hands of those who are creating the incentives and providing the rewards. This not only undermines the ability to be self-managing, it also infantilizes people. Thus it is small wonder, given the ubiquity of this practice, that Americans struggle to see themselves as engaged, empowered participants in their own democratic institutions.

People always talk about unreli­able narrators and, to tell you the truth, I think that’s a redundant term. I think ‘narrator’ inheres unreliability, because even if we don’t mean to lie, we’re still selecting this event instead of that event to talk about, and that’s a form of omission. Anyone who narrates a story, or narrates anything, is always giving you their version, and their version always has a slant to it.

She looked down instead. Long enough to notice that the duke wore a signet ring, and that his hand was long and elegant and scrupulously groomed but sported emphatic veins, as though he'd used his hands to do difficult masculine things his entire life. Dark, crisp hair curled on his wrist, and that hair seemed almost embarrassingly intimate, because if she wanted to right now she could touch it. His finger looked very brown against her own white hand, which she normally took such care to keep from the sun. His hand could cover hers completely if he wanted, shelter it, vanquish it, comfort her or render her terrifyingly defenseless. Funny how the spot where the duke's finger touched her was suddenly the locus of the universe for three people. "Your hand is unconscionably soft, Miss Eversea," he murmured. 'Oh.' And then he took his fingers away. Her eyes widened. She couldn't lift her head just yet. The shock of the stealthy compliment spread slowly through her, the way sherry did when bolted quickly.

Patočka used to say that the most interesting thing about responsibility is that we carry it with us everywhere. That means that responsibility is ours, that we must accept it and grasp it here, now, in this place in time and space where the Lord has set us down, and that we cannot lie our way out of it by moving somewhere else, whether it be to an Indian ashram or to a parallel polis. If Western young people so often discover that retreat to an Indian monastery fails them as an individual or group solution, then this is obviously because, and only because, it lacks that element of universality, since not everyone can retire to an ashram. Christianity is an example of an opposite way out: it is a point of departure for me here and now-but only because anyone, anywhere, at any time, may avail themselves of it. In other words, the parallel polis points beyond itself and makes sense only as an act of deepening one's responsibility to and for the whole, as a way of discovering the most appropriate locus for this responsibility, not as an escape from it.

Each scenario is about fifteen million years into the future, and each assumes that the Pacific Plate will continue to move northwest at about 2.0 inches per year relative to the interior of North America. In scenario 1, the San Andreas fault is the sole locus of motion. Baja California and coastal California shear away from the rest of the continent to form a long, skinny island. A short ferry ride across the San Andreas Strait connects LA to San Francisco. In scenario 2, all of California west of the Sierra Nevada, together with Baja California, shears away to the northwest. The Gulf of California becomes the Reno Sea, which divides California from Nevada. The scene is reminiscent of how the Arabian Peninsula split from Africa to open the Red Sea some 5 million years ago. In scenario 3, central Nevada splits open through the middle of the Basin and Range province. The widening Gulf of Nevada divides the continent form a large island composed of Washington, Oregon, California, Baja California, and western Nevada. The scene is akin to Madagascar’s origin when it split form eastern Africa to open the Mozambique Channel.

The history revealed by even a cursory examination of the press, memoirs, and similar sources generated by Palestinians flies in the face of the popular mythology of the conflict, which is premised on their nonexistence or lack of a collective consciousness. In fact, Palestinian identity and nationalism are all too often seen to be no more than recent expressions of an unreasoning (if not fanatical) opposition to Jewish national self-determination. But Palestinian identity, much like Zionism, emerged in response to many stimuli, and at almost exactly the same time as did modern political Zionism. The threat of Zionism was only one of these stimuli, just as anti-Semitism was only one of the factors fueling Zionism. As newspapers like Filastin and al-Karmil reveal, this identity included love of country, a desire to improve society, religious attachment to Palestine, and opposition to European control. After the war, the focus on Palestine as a central locus of identity drew strength from widespread frustration at the blocking of Arab aspirations in Syria and elsewhere as the Middle East became suffocatingly dominated by the European colonial powers. This identity is thus comparable to the other Arab nation-state identities that emerged around the same time in Syria, Lebanon, and Iraq.

The period before fifty thousand years ago was a busy time in Eurasia, with multiple human populations arriving from Africa beginning at least 1.8 million years ago. These populations split into sister groups, diverged, and mixed again with each other and with new arrivals. Most of those groups have since gone extinct, at least in their “pure” forms. We have known for a while, from skeletons and archaeology, that there was some impressive human diversity prior to the migration of modern humans out of Africa. However, we did not know before ancient DNA was extracted and studied that Eurasia was a locus of human evolution that rivaled Africa. Against this background, the fierce debates about whether modern humans and Neanderthals interbred when they met in western Eurasia—which have been definitively resolved in favor of interbreeding events that made a contribution to billions of people living today—seem merely anticipatory. Europe is a peninsula, a modest-sized tip of Eurasia. Given the wide diversity of Denisovans and Neanderthals—already represented in DNA sequences from at least three populations separated from each other by hundreds of thousands of years, namely Siberian Denisovans, Australo-Denisovans, and Neanderthals—the right way to view these populations is as members of a loosely related family of highly evolved archaic humans who inhabited a vast region of Eurasia.

The good news is that positive construal can be taught. “We can make ourselves more or less vulnerable by how we think about things,” Bonanno said. In research at Columbia, the neuroscientist Kevin Ochsner has shown that teaching people to think of stimuli in different ways—to reframe them in positive terms when the initial response is negative, or in a less emotional way when the initial response is emotionally “hot”—changes how they experience and react to the stimulus. You can train people to better regulate their emotions, and the training seems to have lasting effects. Training people to change their explanatory styles from internal to external (“Bad events aren’t my fault”), from global to specific (“This is one narrow thing rather than a massive indication that something is wrong with my life”), and from permanent to impermanent (“I can change the situation, rather than assuming it’s fixed”) made them more psychologically successful and less prone to depression. The same goes for locus of control: not only is a more internal locus tied to perceiving less stress and performing better but changing your locus from external to internal leads to positive changes in both psychological well-being and objective work performance. The cognitive skills that underpin resilience, then, seem like they can indeed be learned over time, creating resilience where there was none. Unfortunately, the opposite may also be true. “We can become less resilient, or less likely to be resilient,” Bonanno says. “We can create or exaggerate stressors very easily in our own minds. That’s the danger of the human condition.” Human beings are capable of worry and rumination: we can take a minor thing, blow it up in our heads, run through it over and over, and drive ourselves crazy until we feel like that minor thing is the biggest thing that ever happened. In a sense, it’s a self-fulfilling prophecy. Frame adversity as a challenge, and you become more flexible and able to deal with it, move on, learn from it, and grow. Focus on it, frame it as a threat, and a potentially traumatic event becomes an enduring problem; you become more inflexible, and more likely to be negatively affected.

Liberal anticulture rests on three pillars: first, the wholesale conquest of nature, which consequently makes nature into an independent object requiring salvation by the notional elimination of humanity; second, a new experience of time as a pastless present in which the future is a foreign land; and third, an order that renders place fungible and bereft of definitional meaning. These three cornerstones of human experience—nature, time and place—form the basis of culture, and liberalism’s success is premised upon their uprooting and replacement with facsimiles that bear the same names. The advance of this anticulture takes two primary forms. Anticulture is the consequence of a regime of standardizing law replacing widely observed informal norms that come to be discarded as forms of oppression; and it is the simultaneous consequence of a universal and homogenous market, resulting in a monoculture that, like its agricultural analogue, colonizes and destroys actual cultures rooted in experience, history, and place. These two visages of the liberal anticulture thus free us from other specific people and embedded relationships, replacing custom with abstract and depersonalized law, liberating us from personal obligations and debts, replacing what have come to be perceived as burdens on our individual autonomous freedom with pervasive legal threat and generalized financial indebtedness. In the effort to secure the radical autonomy of individuals, liberal law and the liberal market replace actual culture with an encompassing anticulture. This anticulture is the arena of our liberty—yet increasingly, it is rightly perceived as the locus of our bondage and even a threat to our continued existence. The simultaneous heady joy and gnawing anxieties of a liberated humanity, shorn of the compass of tradition and inheritance that were the hallmarks of embedded culture, are indicators of liberalism’s waxing success and accumulating failure. The paradox is our growing belief that we are thralls to the very sources of our liberation—pervasive legal surveillance and control of people alongside technological control of nature. As the empire of liberty grows, the reality of liberty recedes. The anticulture of liberalism—supposedly the source of our liberation—accelerates liberalism’s success and demise.