Logic No Pressure Quotes

Nobody wants to know how you feel, yet, they want you to do what they feel.

When you squeeze an orange, you'll always get orange juice to come out. What comes out is what's inside. The same logic applies to you: when someone squeezes you, puts pressure on you, or says something unflattering or critical, and out of you comes anger, hatred, bitterness, tension, depression, or anxiety, that is what's inside. If love and joy are what you want to give and receive, change your life by changing what's inside.

Some logics get nervous breakdowns. Overloaded phone system behaves like frightened child. Mike did not have upsets, acquired sense of humor instead. Low one. If he were a man, you wouldn't dare stoop over. His idea of thigh-slapper would be to dump you out of bed — or put itch powder in pressure suit.

When the anarchist, as the mouthpiece of the declining levels of society, insists on 'right,' 'justice,' 'equal rights' with such beautiful indignation, he is just acting under the pressure of his lack of culture, which cannot grasp why he really suffers, what he is poor in– in life. A drive to find causes is powerful in him: it must be somebody's fault that he's feeling bad . . . Even his 'beautiful indignation' does him good; all poor devils like to whine--it gives them a little thrill of power. Even complaints, the act of complaining, can give life the charm on account of which one can stand to live it: there is a subtle dose of revenge in every complaint; one blames those who are different for one's own feeling bad, and in certain circumstances even being bad, as if they were guilty of an injustice, a prohibited privilege. 'If I'm a lowlife, you should be one too': on this logic, revolutions are built.– Complaining is never good for anything; it comes from weakness. Whether one ascribes one's feeling bad to others or to oneself–the socialist does the former, the Christian, for example, the latter–makes no real difference. What is common to both and, let us add, what is unworthy, is that it should be someone's fault that one is suffering–in short, that the sufferer prescribes the honey of revenge as a cure for his own suffering.

right nostril is a gas pedal. When you’re inhaling primarily through this channel, circulation speeds up, your body gets hotter, and cortisol levels, blood pressure, and heart rate all increase. This happens because breathing through the right side of the nose activates the sympathetic nervous system, the “fight or flight” mechanism that puts the body in a more elevated state of alertness and readiness. Breathing through the right nostril will also feed more blood to the opposite hemisphere of the brain, specifically to the prefrontal cortex, which has been associated with logical decisions, language, and computing. Inhaling through the left nostril has the opposite effect: it works as a kind of brake system to the right nostril’s accelerator. The left nostril is more deeply connected to the parasympathetic nervous system, the rest-and-relax side that lowers blood pressure, cools the body, and reduces anxiety. Left-nostril breathing shifts blood flow to the opposite side of the prefrontal cortex, to the area that influences creative thought and plays a role in the formation of mental abstractions and the production of negative emotions.

Then, when the entire mass of these dream-thoughts is subject to the pressure of the dream-work, and the pieces are whirled about, broken up, and pushed up against one another, rather like ice-floes surging down a river, the question arises: what has become of the bonds of logic which had previously given the structure its form?

A critical analysis of the present global constellation-one which offers no clear solution, no “practical” advice on what to do, and provides no light at the end of the tunnel, since one is well aware that this light might belong to a train crashing towards us-usually meets with reproach: “Do you mean we should do nothing? Just sit and wait?” One should gather the courage to answer: “YES, precisely that!” There are situations when the only true “practical” thing to do is to resist the temptation to engage immediately and to “wait and see” by means of a patient, critical analysis. Engagement seems to exert its pressure on us from all directions. In a well-known passage from his ‘Existentialism and Humanism’, Sartre deployed the dilemma of a young man in France in 1942, torn between the duty to help his lone, ill mother and the duty to enter the war and fight the Germans; Sartre’s point is, of course, that there is no a priori answer to this dilemma. The young man needs to make a decision grounded only in his own abyssal freedom and assume full responsibility for it. An obscene third way out of this dilemma would have been to advise the young man to tell his mother that he will join the Resistance, and to tell his Resistance friends that he will take care of his mother, while, in reality, withdrawing to a secluded place and studying. There is more than cheap cynicism in this advice. It brings to mind a well-known Soviet joke about Lenin. Under socialism; Lenin’s advice to young people, his answer to what they should do, was “Learn, learn, and learn.” This was evoked all the time and displayed on the school walls. The joke goes: Marx, Engels, and Lenin are asked whether they would prefer to have a wife or a mistress. As expected, Marx, rather conservative in private matters, answers, “A wife!” while Engels, more of a bon vivant, opts for a mistress. To everyone’s surprise, Lenin says, “I’d like to have both!” Why? Is there a hidden stripe of decadent jouisseur behind his austere revolutionary image? No-he explains: “So that I can tell my wife that I am going to my mistress and my mistress that I am going to my wife. . .” “And then, what do you do?” “I go to a solitary place to learn, learn, and learn!” Is this not exactly what Lenin did after the catastrophe in 1914? He withdrew to a lonely place in Switzerland, where he “learned, learned, and learned,” reading Hegel’s logic. And this is what we should do today when we find ourselves bombarded with mediatic images of violence. We need to “learn, learn, and learn” what causes this violence.

The right nostril is a gas pedal. When you’re inhaling primarily through this channel, circulation speeds up, your body gets hotter, and cortisol levels, blood pressure, and heart rate all increase. This happens because breathing through the right side of the nose activates the sympathetic nervous system, the “fight or flight” mechanism that puts the body in a more elevated state of alertness and readiness. Breathing through the right nostril will also feed more blood to the opposite hemisphere of the brain, specifically to the prefrontal cortex, which has been associated with logical decisions, language, and computing. Inhaling through the left nostril has the opposite effect: it works as a kind of brake system to the right nostril’s accelerator. The left nostril is more deeply connected to the parasympathetic nervous system, the rest-and-relax side that lowers blood pressure, cools the body, and reduces anxiety. Left-nostril breathing shifts blood flow to the opposite side of the prefrontal cortex, to the area that influences creative thought and plays a role in the formation of mental abstractions and the production of negative emotions.

We have a tendency, under time pressure, to apply overdoses of established measures.

Henry Kissinger once wrote that “the public life of every political figure is a continual struggle to rescue an element of choice from the pressure of circumstance,

I refuse to leave you here.' Emerie's pained face told Nesta enough: she understood. Saw the logic. Nesta said to Gwyn. 'It is the only way.' Gwyn screamed. 'IT IS NOT THE ONLY WAY!' And then she was sobbing. 'I will not abandon you to them. They will kill you.' 'You need to go,' Nesta said, even as her hands began shaking. 'Now.' 'No,' Gwyn wept. 'No, I won't. I'll face it with you.' Something deep in Nesta's chest cracked. Cracked open completely, and what lay within bloomed, full and bright and pure. She wrapped her arms around Gwyn. Let her friend sob into her chest. 'I'll face it with you,' Gwyn whispered, over and over again. 'Promise me we'll face it together.' Nesta couldn't stop her tears. The chill wind froze them on her cheeks. 'I promise,' she breathed, stroking Gwyn's matted hair. 'I promise.' Gwyn sobbed, and Nesta let herself sob with her, squeezing her tightly. Letting her stroking hand come to rest on Gwyn's neck. A pinch in the right spot, exactly on the pressure point Cassina had shown her, and it was done. Gwyn went down. Unconscious.

The Sick Woman begins to see that life is wilder, more chaotic, harsher and more loving, paradoxical, and downright strange than she was ever taught. She discovers for herself the power of moon and the tides, the shifting of the stars and the seasons, the haze of pollen and shift in air pressure and how they impact her dreams, her moods, her body processes. She learns that she is not an independent automaton but a wild being woven of life and death, a chaos of magic, not a machine of logic. She learns that the outer impacts the inner in myriad ways. And vice versa. She learns that she is simultaneously weaker and yet more powerful than she ever knew. She is dangerous with this knowledge which does not appear in the medical books and bibles except as anomalies. She’s singing from the wrong hymn sheet and messing up the patina of perfection that the patriarchy is aiming for. In a display of a million marching soldiers with polished boots, gleaming medals and straight legs, there is the sick woman, bare breasted, hair loose, scars showing, shameless, dancing to her own tune.

But having the independence of mind and the strength of personality to defend your work in front of the most incisive aeronautical minds in the world—that’s what got you noticed. Being willing to stand up to the pressure of an opinionated, impatient engineer who put his feet up on the desk and waited while you did the work, who wanted his numbers done right and done yesterday, to spot the bug in his logic and tell him in no uncertain terms that he was the one who was wrong—that was a rarer quality.

The anxiety that has followed me through my life like a bad friend had reappeared with a vengeance and taken a brand-new form. I felt like I was outside my own body, watching myself work. I didn’t care if I succeeded or failed because I wasn’t totally sure I was alive. Between scenes I hid in the bathroom and prayed for the ability to cry, a sure sign I was real. I didn’t know why this was happening. The cruel reality of anxiety is that you never quite do. At the moments it should logically strike, I am fit as a fiddle. On a lazy afternoon, I am seized by a cold dread. In this moment I had plenty to be anxious about: pressure, exposure, a tense argument with a beloved colleague. But I had even more to be thankful for. Yet I couldn’t feel anything.

The freedom to talk with God and of God is being opened by God's joy. It cannot be forced. For true awareness cannot be coercive; it does not come about by either authoritarian pressure or the force of logic. It presupposes liberty. Being aware of God is an art and--if the term may be permitted--a noble game.

She fits her hand over his and presses. Her skin is soft, and the pressure makes his mouth form a smile. He can be furious with her and still be aware that he loves her at the same time. It took years for him to be able to accept the absence of logic in their love. Frustration plus a bad mood plus a particular smile of hers equaled a shot of joy in his belly.

The charge that Anarchism is destructive, rather than constructive, and that, therefore, Anarchism is opposed to organization, is one of the many falsehoods spread by our opponents. They confound our present social institutions with organization; hence they fail to understand how we can oppose the former, and yet favor the latter. The fact, however, is that the two are not identical. “The State is commonly regarded as the highest form of organization. But is it in reality a true organization? Is it not rather an arbitrary institution, cunningly imposed upon the masses? “Industry, too, is called an organization; yet nothing is farther from the truth. Industry is the ceaseless piracy of the rich against the poor. “We are asked to believe that the Army is an organization, but a close investigation will show that it is nothing else than a cruel instrument of blind force. “The Public School! The colleges and other institutions of learning, are they not models of organization, offering the people fine opportunities for instruction? Far from it. The school, more than any other institution, is a veritable barrack, where the human mind is drilled and manipulated into submission to various social and moral spooks, and thus fitted to continue our system of exploitation and oppression. “Organization, as WE understand it, however, is a different thing. It is based, primarily, on freedom. It is a natural and voluntary grouping of energies to secure results beneficial to humanity. “It is the harmony of organic growth which produces variety of color and form, the complete whole we admire in the flower. Analogously will the organized activity of free human beings, imbued with the spirit of solidarity, result in the perfection of social harmony, which we call Anarchism. In fact, Anarchism alone makes non-authoritarian organization of common interests possible, since it abolishes the existing antagonism between individuals and classes. “Under present conditions the antagonism of economic and social interests results in relentless war among the social units, and creates an insurmountable obstacle in the way of a co-operative commonwealth. “There is a mistaken notion that organization does not foster individual freedom; that, on the contrary, it means the decay of individuality. In reality, however, the true function of organization is to aid the development and growth of personality. “Just as the animal cells, by mutual co-operation, express their latent powers in formation of the complete organism, so does the individual, by co-operative effort with other individuals, attain his highest form of development. “An organization, in the true sense, cannot result from the combination of mere nonentities. It must be composed of self-conscious, intelligent individualities. Indeed, the total of the possibilities and activities of an organization is represented in the expression of individual energies. “It therefore logically follows that the greater the number of strong, self-conscious personalities in an organization, the less danger of stagnation, and the more intense its life element. “Anarchism asserts the possibility of an organization without discipline, fear, or punishment, and without the pressure of poverty: a new social organism which will make an end to the terrible struggle for the means of existence,—the savage struggle which undermines the finest qualities in man, and ever widens the social abyss. In short, Anarchism strives towards a social organization which will establish well-being for all. “The germ of such an organization can be found in that form of trades unionism which has done away with centralization, bureaucracy, and discipline, and which favors independent and direct action on the part of its members.

In the realm of sense and reason it seemed logical for something to make sense for no reason (natural order) or not make sense for some reason (the deliberate design of deception) but it seemed perverse to have things make no sense for no reason. What if you colonize your own mind and when you get inside, the furniture is attached to the ceiling? What if you step inside and when you touch the furniture, you realize it’s all just cardboard cutouts and it all collapses beneath the pressure of your finger? What if you get inside and there’s no furniture? What if you get inside and it’s just you in there, sitting in a chair, rolling figs and eggs around in the basket on your lap and humming a little tune? What if you get inside and there’s nothing there, and then the door hatch closes and locks? What is worse: being locked outside of your own mind, or being locked inside of it?

is turning all life into a unified flow experience. If a person sets out to achieve a difficult enough goal, from which all other goals logically follow, and if he or she invests all energy in developing skills to reach that goal, then actions and feelings will be in harmony, and the separate parts of life will fit together—and each activity will “make sense” in the present, as well as in view of the past and of the future. In such a way, it is possible to give meaning to one’s entire life. But isn’t it incredibly naive to expect life to have a coherent overall meaning? After all, at least since Nietzsche concluded that God was dead, philosophers and social scientists have been busy demonstrating that existence has no purpose, that chance and impersonal forces rule our fate, and that all values are relative and hence arbitrary. It is true that life has no meaning, if by that we mean a supreme goal built into the fabric of nature and human experience, a goal that is valid for every individual. But it does not follow that life cannot be given meaning. Much of what we call culture and civilization consists in efforts people have made, generally against overwhelming odds, to create a sense of purpose for themselves and their descendants. It is one thing to recognize that life is, by itself, meaningless. It is another thing entirely to accept this with resignation. The first fact does not entail the second any more than the fact that we lack wings prevents us from flying. From the point of view of an individual, it does not matter what the ultimate goal is—provided it is compelling enough to order a lifetime’s worth of psychic energy. The challenge might involve the desire to have the best beer-bottle collection in the neighborhood, the resolution to find a cure for cancer, or simply the biological imperative to have children who will survive and prosper. As long as it provides clear objectives, clear rules for action, and a way to concentrate and become involved, any goal can serve to give meaning to a person’s life. In the past few years I have come to be quite well acquainted with several Muslim professionals—electronics engineers, pilots, businessmen, and teachers, mostly from Saudi Arabia and from the other Gulf states. In talking to them, I was struck with how relaxed most of them seemed to be even under strong pressure. “There is nothing to it,” those I asked about it told me, in different words, but with the same message: “We don’t get upset because we believe that our life is in God’s hands, and whatever He decides will be fine with us.” Such implicit faith used to be widespread in our culture as well, but it is not easy to find it now. Many of us have to discover a goal that will give meaning to life on our own, without the help of a traditional faith.

Klein studied nurses, intensive care units, firefighters, and other people who make decision under pressure, and one of his conclusions is that when experts make decisions, they don't logically and systematically compare all available options. That is the way people are taught to make decisions, but in real life it is much too slow. Klein's nurses and firefighters would size up a situation almost immediately and act, drawing on experience and intuition and a kind of rough mental simulation. To Van Riper, that seemed to describe much more accurately how people make decisions on the battlefield.

A new social type was being created by the apartment building, a cool, unemotional personality impervious to the psychological pressures of high-rise life, with minimal needs for privacy, who thrived like an advanced species of machine in the neutral atmosphere. This was the sort of resident who was content to do nothing but sit in his over-priced apartment, watch television with the sound turned down, and wait for his neighbours to make a mistake. Perhaps the recent incidents represented a last attempt by Wilder and the airline pilots to rebel against this unfolding logic? Sadly, they had little chance of success, precisely because their opponents were people who were content with their lives in the high-rise, who felt no particular objection to an impersonal steel and concrete landscape, no qualms about the invasion of their privacy by government agencies and data-processing organizations, and if anything welcomed these invisible intrusions, using them for their own purposes. These people were the first to master a new kind of late twentieth-century life. They thrived on the rapid turnover of acquaintances, the lack of involvement with others, and the total self-sufficiency of lives which, needing nothing, were never disappointed. Alternatively,

It is true that ideas are queens by birth: but they only gain favour when they enter the service of interests and instincts. Follow an idea through from its birth to its triumph, and it becomes clear that it came to power only at the price of an astounding degradation of itself. A reasoned structure of arguments, setting in motion a whole stream of logical correspondences between defined terms, does not as such make its way into the social consciousness: rather it has undergone pressures which have destroyed its internal architecture, and left in its place only a confused babel of concepts, the most magical of which wins credit for the others.

Power itself is founded largely on disgust. The whole of advertising, the whole of political discourse, is a public insult to the intelligence, to reason - but an insult in which we collaborate, abjectly subscribing to a silent interaction. The day of hidden persuasion is over: those who govern us now resort unapologetically to arm-twisting pure and simple. The prototype here was a banker got up like a vampire, saying, 'I am after you for your money' . A decade has already gone by since this kind of obscenity was introduced, with the government's blessing, into our social mores. At the time we thought the ad feeble because of its aggressive vulgarity. In point of fact it was a prophetic commercial, full of intimations of the future shape of social relationships, because it operated, precisely, in terms of disgust, avidity and rape. The same goes for pornographic and food advertising, which are also powered by shamelessness and lust, by a strategic logic of violation and anxiety. Nowadays you can seduce a woman with the words, 'I am interested in your cunt' . The same kind of crassness has triumphed in the realm of art, whose mounds of trivia may be reduced to a single pronouncement of the type, 'What we want from you is stupidity and bad taste' . And the fact is that we do succumb to this mass extortion, with its subtle infusion of guilt. It is true in a sense that nothing really disgusts us any more. In our eclectic culture, which embraces the debris of all others in a promiscuous confusion, nothing is unacceptable. But for this very reason disgust is nevertheless on the increase - the desire to spew out this promiscuity, this indifference to everything no matter how bad, this viscous adherence of opposites. To the extent that this happens, what is on the increase is disgust over the lack of disgust. An allergic temptation to reject everything en bloc: to refuse all the gentle brainwashing, the soft-sold overfeeding, the tolerance, the pressure to embrace synergy and consensus.

The great danger in the South comes precisely from the fact that the public is not informed. Newspapers shirk notoriously their editorial responsibilities and print what they think their readers want. They lean with the prevailing winds and employ every fallacy of logic in order to editorialize harmoniously with popular prejudices. They also keep a close eye on possible economic reprisals from the Councils and the Klans, plus other superpatriotic groups who bring pressure to bear on the newspapers’ advertisers. In addition, most adhere to the long-standing conspiracy of silence about anything remotely favorable to the Negro. His achievements are carefully excluded or, when they demand attention, are handled with the greatest care to avoid the impression that anything good the individual Negro does is typical of his race.

Come inside with me,” he urged, increasing the pressure on her elbow, “and I’ll begin making it up to you.” Elizabeth let herself be drawn forward a few steps and hesitated. “This is a mistake. Everyone will see us and think we’ve started it all over again-“ “No, they won’t,” he promised. “There’s a rumor spreading like fire in there that I tried to get you in my clutches two years ago, but without a title to tempt you I didn’t have a chance. Since acquiring a title is a holy crusade for most of them, they’ll admire your sense. Now that I have a title, I’m expected to use it to try to succeed where I failed before-as a way of bolstering my wounded male pride.” Reaching up to brush a wisp of hair from her soft cheek, he said, “I’m sorry. It was the best I could do with what I had to work with-we were seen together in compromising circumstances. Since they’d never believe nothing happened, I could only make them think I was in pursuit and you were evading.” She flinched from his touch but didn’t shove his hand away. “You don’t understand. What’s happening to me in there is no less than I deserve. I knew what the rules were, and I broke them when I stayed with you at the cottage. You didn’t force me to stay. I broke the rules, and-“ “Elizabeth,” he interrupted in a voice edge with harsh remorse, “if you won’t do anything else for me, at least stop exonerating me for that weekend. I can’t bear it. I exerted more force on you than you understand.” Longing to kiss her, Ian had to be satisfied instead with trying to convince her his plan would work, because he now needed her help to ensure its success. In a teasing voice he said, “I think you’re underrating my gift for strategy and subtlety. Come and dance with me, and I’ll prove to you how easily most of the male minds in there have been manipulated.” Despite his confidence, moments after they entered the ballroom Ian noticed the increasing coldness of the looks being directed at them, and he knew a moment of real alarm-until he glanced at Elizabeth as he took her in his arms for a waltz and realized the cause of it. “Elizabeth,” he said in a low, urgent voice, gazing down at her bent head, “stop looking meek! Put your nose in the air and cut me dead or flirt with me, but do not on any account look humble, because these people will interpret it as guilt!” Elizabeth, who had been staring at his shoulder, as she'd done with her other dancing partners, tipped her head back and looked at him in confusion. "What?" Ian's heart turned over when the chandeliers overhead revealed the wounded look in her glorious green eyes. Realizing logic and lectures weren't going to help her give the performance he badly needed her to give, he tried the tack that had, in Scotland, made her stop crying and begin to laugh: He tried to tease her. Casting about for a subject, he said quickly, "Belhaven is certainly in fine looks tonight-pink satin pantaloons. I asked him for the name of his tailor so that I could order a pair for myself." Elizabeth looked at him as if he'd taken leave of his senses; then his warning about looking meek hit home, and she began to understand what he wanted her to do. That added to the comic image of Ian's tall, masculine frame in those absurd pink pantaloons enabled her to manage a weak smile. "I have greatly admired those pantaloons myself," she said. "Will you also order a yellow satin coat to complement the look?" He smiled. "I thought-puce." "An unusual combination," she averred softly, "but one that I am sure will make you the envy of all who behold you.

There Is No Freedom of Thought I do not know if it is clear to each one of us that we live in a state of contradiction. We talk about peace, and prepare for war. We talk about nonviolence, and are fundamentally violent. We talk about being good, and we are not. We talk about love, and we are full of ambition, competitiveness, ruthless efficiency. So there is contradiction. The action that springs from that contradiction only brings about frustration and further contradiction…. You see, sirs, all thought is partial, it can never be total. Thought is the response of memory, and memory is always partial because memory is the result of experience, so thought is the reaction of a mind that is conditioned by experience. All thinking, all experience, all knowledge is inevitably partial; therefore, thought cannot solve the many problems that we have. You may try to reason logically, sanely, about these many problems, but if you observe your own mind you will see that your thinking is conditioned by your circumstances, by the culture in which you were born, by the food you eat, by the climate you live in, by the newspapers you read, by the pressures and influences of your daily life…. So we must understand very clearly that our thinking is the response of memory, and memory is mechanistic. Knowledge is ever incomplete, and all thinking born of knowledge is limited, partial, never free. So there is no freedom of thought. But we can begin to discover a freedom which is not a process of thought, and in which the mind is simply aware of all its conflicts and of all the influences impinging upon it.

Creating “Correct” Children in the Classroom One of the most popular discipline programs in American schools is called Assertive Discipline. It teaches teachers to inflict the old “obey or suffer” method of control on students. Here you disguise the threat of punishment by calling it a choice the child is making. As in, “You have a choice, you can either finish your homework or miss the outing this weekend.” Then when the child chooses to try to protect his dignity against this form of terrorism, by refusing to do his homework, you tell him he has chosen his logical, natural consequence of being excluded from the outing. Putting it this way helps the parent or teacher mitigate against the bad feelings and guilt that would otherwise arise to tell the adult that they are operating outside the principles of compassionate relating. This insidious method is even worse than outand-out punishing, where you can at least rebel against your punisher. The use of this mind game teaches the child the false, crazy-making belief that they wanted something bad or painful to happen to them. These programs also have the stated intention of getting the child to be angry with himself for making a poor choice. In this smoke and mirrors game, the children are “causing” everything to happen and the teachers are the puppets of the children’s choices. The only ones who are not taking responsibility for their actions are the adults. Another popular coercive strategy is to use “peer pressure” to create compliance. For instance, a teacher tells her class that if anyone misbehaves then they all won’t get their pizza party. What a great way to turn children against each other. All this is done to help (translation: compel) children to behave themselves. But of course they are not behaving themselves: they are being “behaved” by the adults. Well-meaning teachers and parents try to teach children to be motivated (translation: do boring or aversive stuff without questioning why), responsible (translation: thoughtless conformity to the house rules) people. When surveys are conducted in which fourth-graders are asked what being good means, over 90% answer “being quiet.” And when teachers are asked what happens in a successful classroom, the answer is, “the teacher is able to keep the students on task” (translation: in line, doing what they are told). Consulting firms measuring teacher competence consider this a major criterion of teacher effectiveness. In other words if the students are quietly doing what they were told the teacher is evaluated as good. However my understanding of ‘real learning’ with twenty to forty children is that it is quite naturally a bit noisy and messy. Otherwise children are just playing a nice game of school, based on indoctrination and little integrated retained education. Both punishments and rewards foster a preoccupation with a narrow egocentric self-interest that undermines good values. All little Johnny is thinking about is “How much will you give me if I do X? How can I avoid getting punished if I do Y? What do they want me to do and what happens to me if I don’t do it?” Instead we could teach him to ask, “What kind of person do I want to be and what kind of community do I want to help make?” And Mom is thinking “You didn’t do what I wanted, so now I’m going to make something unpleasant happen to you, for your own good to help you fit into our (dominance/submission based) society.” This contributes to a culture of coercion and prevents a community of compassion. And as we are learning on the global level with our war on terrorism, as you use your energy and resources to punish people you run out of energy and resources to protect people. And even if children look well-behaved, they are not behaving themselves They are being behaved by controlling parents and teachers.

Loth as one is to agree with CP Snow about almost anything, there are two cultures; and this is rather a problem. (Looking at who pass for public men in these days, one suspects there are now three cultures, in fact, as the professional politician appears to possess neither humane learning nor scientific training. They couldn’t possibly commit the manifold and manifest sins against logic that are their stock in trade, were they possessed of either quality.) … Bereft of a liberal education – ‘liberal’ in the true sense: befitting free men and training men to freedom – our Ever So Eminent Scientists nowadays are most of ’em simply technicians. Very skilled ones, commonly, yet technicians nonetheless. And technicians do get things wrong sometimes: a point that need hardly be laboured in the centenary year of the loss of RMS Titanic. Worse far is what the century of totalitarianism just past makes evident: technicians are fatefully and fatally easily led to totalitarian mindsets and totalitarian collaboration. … Aristotle was only the first of many to observe that men do not become dictators to keep warm: that there is a level at which power, influence, is interchangeable with money. Have enough of the one and you don’t want the other; indeed, you will find that you have the other. And of course, in a world of Eminent Scientists who are mere Technicians at heart, pig-ignorant of liberal (in the Classical sense) ideas, ideals, and even instincts, there is exerted upon them a forceful temptation towards totalitarianism – for the good of the rest of us, poor benighted, unwashed laymen as we are. The fact is that, just as original sin, as GKC noted, is the one Christian doctrine that can be confirmed as true by looking at any newspaper, the shading of one’s conclusions to fit one’s pay-packet, grants, politics, and peer pressure is precisely what anyone familiar with public choice economics should expect. And, as [James] Delingpole exhaustively demonstrates, is precisely what has occurred in the ‘Green’ movement and its scientific – or scientistic – auxiliary. They are watermelons: Green without and Red within. (A similar point was made of the SA by Willi Münzenberg, who referred to that shower as beefsteaks, Red within and Brown without.)

The philosophers who in their treatises of ethics assigned supreme value to justice and applied the yardstick of justice to ali social institutions were not guilty of such deceit. They did not support selfish group concerns by declaring them alone just, fair, and good, and smear ali dissenters by depicting them as the apologists of unfair causes. They were Platonists who believed that a perennial idea of absolute justice exists and that it is the duty of man to organize ali human institutions in conformity with this ideal. Cognition of justice is imparted to man by an inner voice, i.e., by intuition. The champions of this doctrine did not ask what the consequences of realizing the schemes they called just would be. They silently assumed either that these consequences will be beneficiai or that mankind is bound to put up even with very painful consequences of justice. Still less did these teachers of morality pay attention to the fact that people can and really do disagree with regard to the interpretation of the inner voice and that no method of peacefully settling such disagreements can be found. Ali these ethical doctrines have failed to comprehend that there is, outside of social bonds and preceding, temporally or logically, the existence of society, nothing to which the epithet "just" can be given. A hypothetical isolated individual must under the pressure of biological competition look upon ali other people as deadly foes. His only concern is to preserve his own life and health; he does not need to heed the consequences which his own survival has for other men; he has no use for justice. His only solicitudes are hygiene and defense. But in social cooperation with other men the individual is forced to abstain from conduct incompatible with life in society. Only then does the distinction between what is just and what is unjust emerge. It invariably refers to interhuman social relations. What is beneficiai to the individual without affecting his fellows, such as the observance of certain rules in the use of some drugs, remains hygiene. The ultimate yardstick of justice is conduciveness to the preservation of social cooperation. Conduct suited to preserve social cooperation is just, conduct detrimental to the preservation of society is unjust. There cannot be any question of organizing society according to the postulates of an arbitrary preconceived idea of justice. The problem is to organize society for the best possible realization of those ends which men want to attain by social cooperation. Social utility is the only standard of justice. It is the sole guide of legislation. Thus there are no irreconcilable conflicts between selfíshness and altruism, between economics and ethics, between the concerns of the individual and those of society. Utilitarian philosophy and its finest product, economics, reduced these apparent antagonisms to the opposition of shortrun and longrun interests. Society could not have come into existence or been preserved without a harmony of the rightly understood interests of ali its members.

Instead of 'I'm the king of the world if I win, and a failure if I lose,' and the crushing pressure that entails, the spiritually rewired athlete's internal logic is this: I'm a child of God; that's my primary identity. God loves me regardless of what happens in this competition. God has given me these talents, these amazing gifts, and it's my responsibility to use them as best I can, to perform and succeed to the utmost of my ability. But it's not for personal glory, or to feed my towering ego. Rather, every burst of speed and power is a testament to higher power whose love transcends any kind of earthly success. The competitive results are not part of that higher reality. But the effort is.

A mature man does not lament aging, engage in adoration of the self through cosmetic treatments, and partake of drug therapy to prolong his virility. An independent thinker does not capitulate to societal pressures or other forms of coercion. I look forward to developing the bark of a rough man, the weathered, tough-skinned covertures that men take on only when they stand straight into the wind. I shall guard against disappointment, rebuff domination by cruel men, and repudiate the easy. I must steadfastly decline capitulating to the demands of power mongers by curing their favor at the cost of surrendering my inbreed essence. I resolve to battle any wicked person whom attempts to intimate me, maintain personal convictions, and honor my heritage. I need to summon the audacity to go against the grain, eschew shortcuts, and to work from intuition of a person who knows that logic is only half of the equation for true success. In order to live life through both the heart and the mind, I resolve to accept my unusual nature and embrace living spontaneously without shame, remorse, or regret.

In combat as in life, the outcome is never certain, the picture never clear. There are no guarantees of success. But in order to succeed, leaders must be comfortable under pressure, and act on logic, not emotion. This is a critical component to victory.

A CHANGING SOCIETY What does today’s high incidence of social anxiety tell us about modern society? As we’ve seen, social anxiety is connected to a person’s drive for self-preservation and a feeling of safety. It is natural to withdraw from situations that we expect will lead to pain. Avoidance—while not necessarily healthy—is logical. Because the negative social experience of a growing number of people has caused them emotional pain and suffering, the number of individuals who choose to avoid socializing is increasing at an alarming rate. The sometimes wide distance among family members these days only adds to isolation. And the anonymity of large cities creates a vacuum in which many lonely people co-exist, often leading solitary lives in which they pursue their interests and activities alone. We live in a society in which social fears are perhaps not unjustified. As cities become denser, isolation seems to be the best way to counter urban decay. Consider the dangers of the outside world: Crime rates are soaring. Caution—and its companion, fear—are in the air. As the twentieth century draws to a close, we find ourselves in a society where meeting people can be difficult. These larger forces can combine to create a further sense of distance among people. Particularly significant is the change that has taken place as the social organization of the smaller-scale community gives way to that of the larger, increasingly fragmented city. In a “hometown” setting, the character of daily life is largely composed of face-to-face relations with friends, neighbors, co-workers, and family members. But in the hustle and bustle of today’s cities, whose urban sprawls extend to what author Joel Garreau has called Edge Cities—creating light industrial suburbs even larger than the cities they surround—the individual can get lost. It is common in these areas for people to focus solely on themselves, seldom getting to know their neighbors, and rarely living close to family. We may call these places home, but they are a far cry from the destination of that word as we knew it when we were children. Today’s cities are hotbeds of competition on all levels, from the professional to the social. It often seems as if only the most sophisticated “win.” To be ready for this constant challenge, you have to be able to manage in a stressful environment, relying on a whole repertoire of social skills just to stay afloat. This competitive environment can be terrifying for the socially anxious person. The 1980s were a consumer decade in which picture-perfect images on television and in magazines caused many of us to cast our lots with either the haves or the have-nots. Pressure to succeed grew to an all-time high. For those who felt they could not measure up, the challenge seemed daunting. I think the escalating crime rate in today’s urban centers—drugs, burglary, rape, and murder—ties into this trend and society’s response to the pressure. In looking at the forces that influence the social context of modern life, it is clear that feelings of frustration at not “making it” socially and financially are a component in many people’s choosing a life of crime. Interactive ability determines success in establishing a rewarding career, in experiencing relationships. Without these prospects, crime can appear to be a quick fix for a lifelong problem.

Why shall we talk? To follow the logical method in handling the problems and the other family members’ points of views, with quitting the pressure style, verbal violence, and actual violence towards family members.

You articulate logical answer under pressure, Mem Leonowens," Monkut pronounced without looking at her. "That is very kind of—," panted Anna. "—but irritating superior attitude King find most unbeautiful. However, it will serve you well given decision I now make.

Shared information becomes more categorical than it is when originally presented in the individual mind. It occurs because of the greatly reduced channels of information flow between two or more separate minds, compared to the representational capacities of the individual mind, combined with the string pressure to minimize information loss.

Making decisions was for him an adaptive reflex, a coping mechanism that pressure only honed and energized, and he’d reacted to the news from Brazil as he would to any emergency, gathering whatever information was available, then digesting as much of it as circumstances allowed before settling upon a logical and systematic plan of action.

The right nostril is a gas pedal. When you’re inhaling primarily through this channel, circulation speeds up, your body gets hotter, and cortisol levels, blood pressure, and heart rate all increase. This happens because breathing through the right side of the nose activates the sympathetic nervous system, the “fight or flight” mechanism that puts the body in a more elevated state of alertness and readiness. Breathing through the right nostril will also feed more blood to the opposite hemisphere of the brain, specifically to the prefrontal cortex, which has been associated with logical decisions, language, and computing. Inhaling through the left nostril has the opposite effect: it works as a kind of brake system to the right nostril’s accelerator. The left nostril is more deeply connected to the parasympathetic nervous system, the rest-and-relax side that lowers blood pressure, cools the body, and reduces anxiety. Left-nostril breathing shifts blood flow to the opposite side of the prefrontal cortex, to the area that influences creative thought and plays a role in the formation of mental abstractions and the production of negative emotions. In 2015, researchers at the University of California, San Diego, recorded the breathing patterns of a schizophrenic woman over the course of three consecutive years and found that she had a “significantly greater” left-nostril dominance. This breathing habit, they hypothesized, was likely overstimulating the right-side “creative part” of her brain, and as a result prodding her imagination to run amok. Over several sessions, the researchers taught her to breathe through her opposite, “logical” nostril, and she experienced far fewer hallucinations.

Most people choose to be stupid or to do stupid things these days, because being stupid or doing stupid things makes them popular . That is why most people are gullible, easy to control, manipulate , influence or fool. They lack logic and intelligent, because they choose not to acquire knowledge or information. Choosing to be a fool will make you personally suffer no matter how rich you become , because actions have consequences.

It was as if the rage had swallowed all other emotion, all logic, like a pressure that had been building for so long and could no longer be contained, and the only way to relieve some of it was to destroy something, so why not myself?

When it comes to antidepressants in particular, there’s one more rumple: the American attitude about happiness. In this country, happiness is another ideal that carries nearly the weight of a moral imperative; as Elliott observes, there is an unspoken expectation in America that people should feel and act happy most of the time. Travelers to the United States often remark that in America, more than other places, cheerfulness is viewed as a default state, and that there’s considerable pressure to present oneself as upbeat. There’s also a peculiarly American belief that authenticity and happiness stand in a causal relationship to each other—that really being oneself will lead to happiness every time. Elliott thinks that this belief evolved from a loose interpretation of Freud, who taught that unhappiness was caused by repressions of various kinds: by that logic, the least repressed, most fully realized self would be the most happy. Americans possess, says Elliott, a naive trust that achieving perfect personal authenticity, a feat summed up in the popular phrase “self-actualization,” will result in the deepest possible contentment. So: Americans are supposed to be authentic, and we’re supposed to be happy. When happiness comes easily, this is not a problem. But for people who aren’t feeling happy and are contemplating antidepressants, it can make for tough choices. Is it better to take antidepressants and be happy (but maybe inauthentic, if you believe that antidepressants can temper the self)? Or is it better to press on, authentic but not happy? Either way, you’ll be failing to fulfill the script that American lore has laid out for you: be who you are, and happiness will surely and naturally follow. There’s only one way out of this bind, and it’s to believe that antidepressants make you more, not less, authentic. As it happens, this is precisely the claim that Elliott finds people make about a wide variety of enhancement technologies: people use a technique to alter a certain thing about themselves, and then speak about the alteration as something that makes them into, or expresses, who they really were inside all along. (For example, recipients of sex-change operations often describe them as a way to bring the physical body in line with a deeper reality. I always felt like a woman, and now I am one.) In short, people who use personal enhancements often speak like Tess did when she told Peter Kramer that, off Prozac, “I am not myself.

As the UFO continues to blast away at the Bandi city, Picard tells them to grab Zorn and beam him up to the Enterprise, because that dude totally knows something about the mystery of Farpoint Station. (He totally stole the file off the teacher’s desk when Q wasn’t looking.)Then he tells Tasha to lock phasers onto the UFO, just in case. You know, he’s actually doing a good job handling these things, making logical and difficult decisions while under a not insignificant amount of pressure… and then Q shows up to pee all over everything.

Evolutionary pressures shaped Homo sapiens to have an average life expectancy of roughly thirty years. The logic is easily understood. “Natural selection favors the genes of those with the most descendants,” explains MIT’s Marvin Minsky. “Those numbers tend to grow exponentially with the number of generations, and so natural selection prefers the genes of those who reproduce at earlier ages.

All I know was that Dirva stayed with Liro in the days immediately after, and that it was Liro who slowly coaxed him back from the jaws of grief. Dirva had Liro, he had no one else, and it was then that I began to understand that the things we need from others make their own kind of sense, have their own logic, create their own legitimacy regardless of what we've been taught. If he hadn't had Liro, I am not sure Dirva would have been able to patch himself back together. I am grateful for this, but in the years since, I cannot help but wonder at the sacrifice it required of Liro. It is not easy to hold someone through their grief. It is hard to see someone you love in pain, in irreparable pain. It takes an extraordinary type of kindness, a rare patience, to let the loss run its course. We always want to help, but there are times when there is no help, and the pressure to take help only makes things harder on the ones trapped in mourning. I don't know what transpired between them. I don't. But I do know that Dirva left him without explanation, reappeared without warning, and that there was nothing for Liro to do but offer himself up. I never knew Liro well, but he seemed to me a very bright man. Like anyone who scraped a childhood by on the street and survived to adulthood, he had a watchfulness about him and an uncannily honed feel for other people. Liro knew the moment Dirva set foot in the City what he would need, and what he would take, and Liro let him take it anyway.

The sensors measured everything that Clark could think to measure, including the pressure on the engine. They passed these measurements up to the programmable logic controllers. The

Writing when perched along a ledge of conscious awareness while simultaneously giving voice to the unconscious voice tumbling within allows a writer to tap into the external world of the known while also exploring the unconscious world of the unknown and the unknowable. For as long as I can stand the mounting pressure, I dance along this tremulous thin line separating sanity and insanity, mediating the conflicts between a lucid intellect and an impulsive, instinctual nature. Captivated in this submerged psyche space, disengaged from conscious tether of personal identity, and free from the jaundiced constraints and dictatorial commands of rational logic, I operate unencumbered by preconceived limitations.

The logic of this pressure solution is the opposite. Since high-pressure situations are inevitable, you might as well get used to the feelings of pressure, so that you are able to perform at a high level in spite of pressure.

the philosopher Karl Popper and his ally Ernst Gombrich, wrote many critiques of the zeitgeist and argued that although there is no such thing as historical inevitability, there most certainly is a ‘logic of the situation and climate of opinion’, and morality consists in resisting those pressures when they are socially negative. In architecture this syndrome became the alliance of mass production with mass urban renewal, cheap housing and overcrowding.

It is true, if you lose your ego, you also lose that consistent story that you call your self. But people cannot live long without a narrative. That is because the narrative is the means by which you transcend the logical system (or systematic logic) that surrounds and limits you; it is the key to sharing time and experience with others, a pressure valve. Of course, a narrative is a “story,” and “stories” are neither logic nor ethics. It is a dream you continue to have. You might, in fact, not even be aware of it. But, just like breathing, you continue incessantly to see this dream. In this dream you are just an existence with two faces. You are at once corporeal and shadow. You are the “maker” of the narrator, and at the same time you are the “player” who experiences the narrative.28

In early 2014, the Department of Justice and Education issued guidelines pressuring public school districts to adopt racial quotas when disciplining children. The basis for this guidance was studies showing that black children were over three times more likely to face serious punishment--suspension or expulsion--for misbehaving at school. The government concluded that school districts were engaging in massive illegal discrimination against black students. In fact, however, the government had no basis for its conclusion. The Supreme Court has explicitly stated that racial disparities in punishment do not by themselves prove discrimination, as they may just be consistent with the underlying rates of misbehavior by each group. There are no valid statistics (and the government hasn't cited any) from which one can infer that black students and white students would be expected to engage in serious misbehavior in school at the same rate. Unless there is some reason to expect kids to behave completely differently at school than outside of it, the school discipline figures are in line with what one would expect. African-American minors are arrested outside of school for violent crime at a rate approximately 3.5 times their share of the population. Moreover, as former Department of Education attorney Hans Bader notes, the government's own statistics show that white boys were over two times as likely to be suspended as their peers of Asian descent. By the government's logic, this means, absurdly, that school districts must be discriminating against white students and in favor of Asians. As of this writing, Minneapolis education authorities have announced their intention to end the black/white gap in suspensions and expulsions, a plan that struck many observers as announcing the imposition of quotas on school discipline.

Movements are not merely an aggregation of individuals, but rather the outcome of a complex process of negotiation between individual and collective identities, contradictory pressures, as well as changing environments. They signal a transformation in the logic and processes that guide society, give shape to an emerging force, and challenge the legitimacy of power.

Aesthetic perception involves changing frames of reference in order to see the hidden logic and orderliness behind what at first may seem random and strange. One of the selective pressures behind the development of the arts may be as a mechanism for developing mental agility; a way of rehearsing the capacity to change a mindset in the face of novelty and surprise. This leads directly to the mental shake-up which occurs whenever we are faced with fairly radical departures from the norm in terms of art and architecture: ‘the shock of the new’. It is this protean factor which enables us to adjust our mental models to accommodate such new evocations of art and architecture. As such it is an essential component of the fabric of aesthetic perception.

Simply stated, methamphetamines make you feel good—really good. However, that feeling can often be followed by severe manic-depression, paranoid delusions of hypergrandiosity, schizophrenic dissociative behavior, and at its worst, a complete breakdown of logical perception. Methamphetamine can also cause a rise in the user’s blood pressure, an increased heart rate, and even a heart attack. And this is not to mention that methamphetamine is also highly addictive. Methamphetamine was first synthesized by a Japanese scientist in 1919 and used by the Germans as well as the British in World War II. During the 1920s it was widely considered a wonder drug and was used to treat everything from asthma to nasal congestion. While amphetamines had been first approved to be sold in tablet form by the American Medical Association in 1937, methamphetamine had been first marketed over the counter as an inhaler known as Benzedrine by the drug manufacturer Smith, Kline, and French beginning in 1932.

He was lying on his side, and the water pressed against his face forced him to turn his head and try to raise himself a couple of inches without losing track of where he was cutting the suit. His new position was too awkward to allow him to work efficiently, so he took a deep breath and lay flat again, torquing the blade around his calf, to keep cutting away the trapped suit mate rial. His lungs screamed for air, but he ignored his body's needs, working with preternatural calm despite the danger. He tried yanking himself free, but the tough plastic cloth wouldn't tear. He tried again with the same results. Now he had to breathe, so he heaved himself upright to clear his helmet of water, but there was too much pressure. The helmet wouldn't drain. Cabrillo's lungs convulsed, allowing a trickle of bubbles to es cape his lips. It was like suppressing a cough, and the correspond ing pain in his chest was an unnecessary reminder that his brain was starving for oxygen. He was already becoming light-headed. He pulled savagely at the suit and felt it tear slightly, but it wouldn't give completely. Juan tried to force himself to calm down, but survival instincts were overwhelming any sense of logic.

Morality is a very real and extremely potent human postulate projected onto the world. It includes broadly shared common denominators, evolutionarily engraved in human nature by the logic and adaptive pressures of social life and social cooperation. It consists of a bundle of attitudes and precepts that serve this logic, which takes different and sometimes incommensurable forms between people and between different cultural traditions.

The right nostril is a gas pedal. When you’re inhaling primarily through this channel, circulation speeds up, your body gets hotter, and cortisol levels, blood pressure, and heart rate all increase. This happens because breathing through the right side of the nose activates the sympathetic nervous system, the “fight or flight” mechanism that puts the body in a more elevated state of alertness and readiness. Breathing through the right nostril will also feed more blood to the opposite hemisphere of the brain, specifically to the prefrontal cortex, which has been associated with logical decisions, language, and computing.13

The question of the teaching authority of the bishops in general was followed by that of Vatican II in particular, upon which the judgment of Fr. Pierre Marie, editor of the French Traditional Dominicans' quarterly magazine, Le Sol de la Torre, was quite severe. Proceeding in logical order, he examined first whether the Council documents come under the Church's extraordinary or ordinary infallibility - not under extraordinary infallibility, he argued, because both Pope John XXIII and Paul VI explicitly said the Council was making no definitive declarations; nor under ordinary infallibility, both because (see above) the Church's bishops were no longer scattered at Vatican II, but gathered together in such a group as to expose them to group pressures which could and did falsify their judgments; and because the bishops of Vatican II presented none of their doctrines as requiring defectively to be believed. Nor, Fr. Pierre Marie went on to argue, are these doctrines even part of the Church's authentic (i.e. ordinary, non-universal) teaching, because the bishops expressed no intention to hand down the Deposit of the Faith, on the contrary their spokesmen (e.g. Paul VI) expressed their intention to come to terms with the modern world and its values, long condemned by true Catholic churchmen as being intrinsically uncatholic. Therefore, concluded Fr. Pierre Marie, the documents of Vatican II have only a Conciliar authority, the authority of that Council, but no Catholic authority at all, and no Catholic need take seriously anything Vatican II said, unless it was already Church doctrine beforehand. Letter #148 March 1996

The picture I have in my mind when I design a logic circuit is of hydraulic valves. A hydraulic valve is like a switch that controls and is controlled by the flow of water. Each valve has three connections: the input, the output, and the control. Pressure on the control connection pushes on a piston that turns off the water flow from input to output.

This is the fundamental difference between digital and analog: A digital valve is either on or off; an analog valve, like your kitchen faucet, can be anything in between. In the hydraulic computer, all that is required of the input signal is that it be strong enough to move the valve. In this case, the difference that makes a difference is the difference in water pressure sufficient to switch the valve on. And since a weakened signal entering an input will still produce a full-strength output, we can connect thousands of layers of logic, the output of one layer controlling the next, without worrying about a gradual decrease in pressure. The output of each gate will always be at full pressure.

This type of design is called restoring logic, and the example in hydraulic technology is particularly interesting, because it corresponds almost exactly to the logic used in modern electronic computers. The water pressure in the pipes is analogous to the voltage on the wires, and the hydraulic valve is analogous to the metal-oxide transistor. The control, input, and output connections on the valve correspond closely to the three connections (called gate, source, and drain) on a transistor.

Matt is one of the people I most try to emulate. He is exceptionally calm and logical under pressure. I’ve seen him face multiple data-center collapses with near-indifference, calmly sipping beer before another billiards shot. What should I tell a hugely influential journalist asking about it? “Tell him we’re on it.” Then he sunk another ball. He’s the epitome of “getting upset won’t help things.” I frequently ask myself “What would Matt do?” or “What would Matt say to me?

People are confounded when a football player puts Bible verses in his eye black or kneels to pray in the end zone. To non-believers, it seems like a kind of spiritual flamboyance or pushy proselytizing when athletes publicly acknowledge God as the central pillar of their game plan. What these spectators rarely consider is why this spiritual orientation is so effective, on and off the field—why it works, and feeds on itself. Instead of “I’m the king of the world if I win, and a failure if I lose,” and the crushing pressure that entails, the spiritually rewired athlete’s internal logic is this: I’m a child of God; that’s my primary identity. God loves me regardless of what happens in this competition. God has given me these talents, these amazing gifts, and it’s my responsibility to use them as best I can, to perform and succeed to the utmost of my ability. But it’s not for personal glory, or to feed my towering ego. Rather, every burst of speed and power is a testament to a higher power whose love transcends any kind of earthly success. The competitive results are not part of that higher reality. But the effort is. The leap toward perfection of effort, a kinetic hymn, is a connection to God. It’s sacred, the way prayer is sacred. And at the same time it is exquisitely concrete. It has mass, speed, position, trajectory, in the now of a throw or a catch or a weight that needs to be lifted. It’s where physics meets the soul. This transcendent frame of reference doesn’t take away competitive pressure. But it takes away the emotional pressure that degrades performance and locks an athlete up. Faith eliminates a lot of psychic gear grinding and inefficiency. For a well-prepared, well-trained athlete, it’s a winning formula. And it was a winning formula for Rich Froning in July 2011.

The state built up by the Bolsheviks reflects not only the thought and will of Bolshevism, but also the cultural level of the country, social composition of the population, the pressure of a barbaric past, and no less barbaric world imperialism. To represent the process of degeneration of the Soviet state as the evolution of pure Bolshevism is to ignore the social reality in the name of only one of its elements, isolated by pure logic. One has only to call this elementary mistake by its real name to do away with every trace of it

When the matter at hand is eternal salvation or damnation, the “unsettled soul” suspicious of ritual and tradition looks for evidence of her spiritual condition as close to the knowing self as possible, not in the objective mathematical language to which the Royal Society aspired but in objective experiences of spontaneous, passionate speech: in the substance of the inmost, most immediate thoughts and feelings, evinced by spontaneous, fervent prayer, which it takes both scientifically and economically as proofs and tokens of grace. If the Restoration witnessed the rise of what Robert Markley has called the ideology of objectivity, it also saw the coalescence of a related ideology of spontaneity. Concerned with the science of the soul and informed by emerging market and commercial logic, the cardinal points of this ideology were authentic and immediate sincerity (as opposed to performance or artifice), pure desire (as opposed to coldness, hypocrisy or a bifurcation between doctrinal knowledge and feeling), freedom (as opposed to form), and novelty and currency (as opposed to the repetitive, the boring, and the out-of-date). In the consolidation of the discourse and practice of free prayer, we see the culmination of Renaissance crises of representation and the fruition of the dramatic Reformation attacks on ritual, when under increasing pressures toward certainty and ever more entrenched economic logics, spontaneity becomes policy: not an option, but, for growing numbers of Protestants, paradoxically an obligation and the sine qua non of valid prayer and a saved subjectivity.

I refuse to leave you here.' Emerie's pained face told Nesta enough: she understood. Saw the logic. Nesta said to Gwyn. 'It is the only way.' Gwyn screamed. 'IT IS NOT THE ONLY WAY!' And then she was sobbing. 'I will not abandon you to them. They will kill you.' 'You need to go,' Nesta said, even as her hands began shaking. 'Now.' 'No,' Gwyn wept. 'No, I won't. I'll face it with you.' Something deep in Nesta's chest cracked. Cracked open completely, and what lay within bloomed, full and bright and pure. She wrapped her arms around Gwyn. Let her friend sob into her chest. 'I'll face it with you,' Gwyn whispered, over and over again. 'Promise me we'll face it together.' Nesta couldn't stop her tears. The chill wind froze them on her cheeks. 'I promise,' she breathed, stroking Gwyn's matted hair. 'I promise.' Gwyn sobbed, and Nesta let herself sob with her, squeezing her tightly. Letting her stroking hand come to rest on Gwyn's neck. A pinch in the right spot, exactly on the pressure point Cassian had shown her, and it was done. Gwyn went down. Unconscious.

As Hippocrates would have predicted, scores of other studies on the effects of physical activity on morbidity and mortality yield similar results.61 That doesn’t mean, however, that physical activity is a surefire Fountain of Youth, and remember it doesn’t delay mortality by preventing aging per se. Instead, physical activity triggers a suite of mechanisms that increase the chances of staying healthy with age by retarding senescence and preventing many chronic diseases that contribute over time to mortality. This logic raises three vitally important insights that help explain the Donald Trumps of the world who don’t die young in spite of being sedentary and overweight. First, and most fundamentally, the mortality and morbidity statistics I have been citing are probabilities. Eating sensibly and exercising don’t guarantee long life and good health; they just decrease the risk of getting sick. By the same token, smokers have a higher risk of getting lung cancer, and individuals who are unfit or obese are more likely to get heart disease or become diabetic, but plenty don’t. Second, advances in medical care are shifting the relationship between morbidity and mortality.62 Conditions like diabetes, heart disease, and some cancers are no longer imminent death sentences but instead can be treated or held at bay for years with drugs that maintain blood sugar levels, decrease harmful cholesterol levels, lower blood pressure, and combat mutant cells. In Donald Trump’s case, for example, his reportedly normal blood pressure and cholesterol levels likely reflect the medications he takes to lower these risk factors.63

The logical thing to do during our short lives is to save the world we find ourselves in. Make it at least livable. Spend our finite energy pressuring governments to focus on the environment. But the world is large.

In practical terms, this means that the brain's emotional centers, which are housed in the primitive limbic system, are fully upgraded before the brain's perspective-maintaining systems, which are located in the highly evolved prefrontal cortex. When a teenager feels calm, her capacity for logical reasoning can equal or outstrip any adult's. When a teenager becomes upset, her supercharged emotions can hijack the whole neurological system, unleashing a blinding glitter storm and turning your otherwise rational daughter into a sobbing puddle on your kitchen floor.

Hillary had always seen Biden as a serious threat to run. From the moment Barack Obama won reelection in 2012, the news media focused on her, and Biden was, at best, an afterthought. This disinterest allowed him to operate under the radar and without the pressure of being a candidate-in-waiting. But Hillary knew that Biden still harbored presidential ambitions. After all, he had run twice before and certainly saw himself as the person with the most logical claim to Obama’s mantle.

The right nostril is a gas pedal. When you’re inhaling primarily through this channel, circulation speeds up, your body gets hotter, and cortisol levels, blood pressure, and heart rate all increase. This happens because breathing through the right side of the nose activates the sympathetic nervous system, the “fight or flight” mechanism that puts the body in a more elevated state of alertness and readiness. Breathing through the right nostril will also feed more blood to the opposite hemisphere of the brain, specifically to the prefrontal cortex, which has been associated with logical decisions, language, and computing.

The transformation of Hollywood into a foreign-first business has also made sequels, spinoffs, and cinematic universes the smartest bet in the movie business. Newly minted middle-class customers in developing nations like China love prestige Western brands like Apple, Louis Vuitton, and Gucci. The same logic applies in cinemas. American cineastes may reach for the Advil when offered the choice between the latest superhero, dinosaur, or talking robot spinoff, but to many foreign moviegoers, that response is somewhere between condescending and confounding—the equivalent of complaining that there aren’t enough modern art installations at Disneyland. One more trend fundamentally changed the movie business this decade: the golden age of television. As TV has gotten better, the pressure on major movie studios is not to keep up with Breaking Bad, Orange Is the New Black, and Fargo (a property that was perfect for the movie business of the 1990s and for the TV business of today), but rather to stand out by offering something different. Most people, particularly middle-aged adults, simply don’t go to the movies for sophisticated character dramas anymore. Why would they, when there are so many on their DVR and Netflix and Amazon queues at home?

The heyday of conspiracy theories had been the reaction to the French Revolution. Like a virus, they would come to life every time that society was led into a state of anxiety and fears. But in the Modern Era they turned into a true secular religion. The surge of these theories in the Modern Era reflected the need to explain the collapse of a seemingly unshakeable ancien régime. This collapse was so unexpected, the break with medieval civilization so inevitable, and the upheaval so profound and so fraught with far-reaching economic, social, and political consequences that it needed an explanation. But the level of a patriarchal society's political culture changed too little, and the earlier one remained the explanatory matrix. Hence Divine Providence did not disappear, but a new fetish came to replace God: humans will and reason. In this respect, conspiracy is a sort of replacement of Revelation for an ill-defined, immature patriarchal consciousness disintegrating under the pressure of the Enlightenment, already having lost the integrity of faith but not yet having gained a basis in reason. Conspiracy gives the masses who have been cast out of the traditional matrices of thought explanations of the world missing outside of religion. Hence it contains elements of both religion (a parallel reality fitted to a ready-made picture of the world, teleologism) and rationalism (total logicalization, the search for cause-and-effect links and the hidden reasons for a phenomena lying within the interests of agents, and fitting the world into a logically interconnected system). This drama that burst onto Europe after the French Revolution finally arrived in Russia, with a century's delay.

His dismissal shouldn’t hurt. I’m only pretend-dating his son. I don’t even want to like Blake, and I will never meet this man again. Still, to be judged unworthy in so short a space of time really pisses me off. I at least deserve a shot. Blake vanishes into the bathroom. As I’m marshaling the nerve to try and start a polite conversation, Mr. Reynolds looks off into the distance, hoists his water glass, and lets out a sigh. “Fifty thousand dollars.” My first thought is that Blake must have told him about our deal after all. I sit in place, waiting for him to give some explanation, to make some sort of demand. But he takes a long swallow of water and doesn’t say anything more. I fold my hands in my lap. “Well?” he asks after a few interminable seconds. “I can’t wait forever.” He’s not even going to pretend to be polite, and I suspect that everything he says from here on out will only get worse. Fine. If he wants to play that way, I can come along for the ride. “No,” I say with my most charming smile. “You probably can’t. Five minutes of your time is worth a fortune. But my time is worth basically nothing. So if we want to keep staring at each other, I’ll win. Eventually.” He leans against the booth, letting his arm trail along the back. He has Blake’s wiry build, but there’s an edginess to him that Blake lacks, as if he has a low-voltage current running through him at all times. He drums his fingers against the table as if to dispel a constant case of jitters. His glare intensifies. “Cut the innocent act. If you’re smart enough to hold Blake’s interest, you’re smart enough to know what I’m talking about. My son is obviously emotionally invested in you, and I’d rather he not be hurt any more than necessary. If all you want is money, I’ll give you fifty thousand dollars to walk away right now.” I pause, considering this. On the one hand, fifty thousand dollars to walk away from a nonexistent relationship is a lot of money. On the other hand, technically, at this point, Blake has offered me more. Besides, I doubt Mr. Reynolds would ever actually pay me. He’d just spill everything to Blake, assuming that revealing my money-grubbing status would end this relationship. In other words, true to form, he’s being a dick. Surprise, surprise. “I see you’re thinking about it,” he says. “Chances are this thing, whatever it is, won’t last. We’ve established that you don’t really care about Blake. The only thing left to do is haggle over the price.” “That’s not what I’m thinking.” I pick up my own water glass and take a sip. “I think we need to make the stakes even. I’ll accept sixty-six billion dollars. I take cash, check, and nonliquid assets.” His knowing smirk fades. “Now you’re just being ridiculous.” I set my glass down. “No. I’m simply establishing that you don’t love your son, either.” He almost growls. “What the fuck kind of logic is that? Sixty-six billion dollars is materially different than fifty thousand.” The bathroom door opens behind us, and Blake starts toward us. Mr. Reynolds looks away from me in annoyance. Blake approaches the table and slides in next to me. He sits so close I can feel the warm pressure of his thigh against mine. He looks from me to his father and back. “What’s going on?” The fact that I’m not actually dating Blake, and don’t care about the state of his relationship with his terrible father, makes this extremely easy. “Your father and I,” I tell him sweetly, “are arguing over how much he’ll pay me to dump you. Stay out of this; we’re not finished yet.” “Oh.” A curiously amused look crosses Blake’s face. “He offered fifty thousand bucks,” I say. “I countered with sixty-six billion.” Blake’s smile widens. “She’s not negotiating in good faith,” Mr. Reynolds growls. “What the fuck kind of girlfriend did you bring?” “Don’t mind me.” Blake crosses his arms and leans back. “Pretend I’m not here. Carry on.

We observe old people and see them age, so we associate aging with their loss of muscle mass, bone weakness, loss of mental function, taste for Frank Sinatra music, and similar degenerative effects. But these failures to self-repair come largely from maladjustment—either too few stressors or too little time for recovery between them—and maladjustment for this author is the mismatch between one’s design and the structure of the randomness of the environment (what I call more technically its “distributional or statistical properties”). What we observe in “aging” is a combination of maladjustment and senescence, and it appears that the two are separable—senescence might not be avoidable, and should not be avoided (it would contradict the logic of life, as we will see in the next chapter); maladjustment is avoidable. Much of aging comes from a misunderstanding of the effect of comfort—a disease of civilization: make life longer and longer, while people are more and more sick. In a natural environment, people die without aging—or after a very short period of aging. For instance, some markers, such as blood pressure, that tend to worsen over time for moderns do not change over the life of hunter-gatherers until the very end. And this artificial aging comes from stifling internal antifragility.

What Wittgenstein points the way toward here is the possibility of appreciating how (what we, under the pressure of certain philosophical assumptions, are prone to conceive of as) our 'merely' animal capacities are not merely animal. Even those capacities that we are inclined to view as beloning to our 'merely' animal being - capacities such as walking, eating, drinking, and playing - come to be transformed through and through in the lives of the sorts of creatures we are: ones who speak.

The Primary Act. As they entered the cinema, Dr Nathan confided to Captain Webster, ‘Talbert has accepted in absolute terms the logic of the sexual union. For him all junctions, whether of our own soft biologies or the hard geometries of these walls and ceilings, are equivalent to one another. What Talbert is searching for is the primary act of intercourse, the first apposition of the dimensions of time and space. In the multiplied body of the film actress - one of the few valid landscapes of our age - he finds what seems to be a neutral ground. For the most part the phenomenology of the world is a nightmarish excrescence. Our bodies, for example, are for him monstrous extensions of puffy tissue he can barely tolerate. The inventory of the young woman is in reality a death kit.’ Webster watched the images of the young woman on the screen, sections of her body intercut with pieces of modern architecture. All these buildings. What did Talbert want to do - sodomize the Festival Hall? Pressure Points. Koester ran towards the road as the helicopter roared overhead, its fans churning up a storm of pine needles and cigarette cartons. He shouted at Catherine Austin, who was squatting on the nylon blanket, steering her body stocking around her waist. Two hundred yards beyond the pines was the perimeter fence. She followed Koester along the verge, the pressure of his hands and loins still marking her body. These zones formed an inventory as sterile as the items in Talbert’s kit. With a smile she watched Koester trip clumsily over a discarded tyre. This unattractive and obsessed young man - why had she made love to him? Perhaps, like Koester, she was merely a vector in Talbert’s dreams. Central Casting. Dr Nathan edged unsteadily along the catwalk, waiting until Webster had reached the next section. He looked down at the huge geometric structure that occupied the central lot of the studio, now serving as the labyrinth in an elegant film version of The Minotaur . In a sequel to Faustus and The Shrew , the film actress and her husband would play Ariadne and Theseus. In a remarkable way the structure resembled her body, an exact formalization of each curve and cleavage. Indeed, the technicians had already christened it ‘Elizabeth’. He steadied himself on the wooden rail as the helicopter appeared above the pines and sped towards them. So the Daedalus in this neural drama had at last arrived. An Unpleasant Orifice. Shielding his eyes, Webster pushed through the camera crew. He stared up at the young woman standing on the roof of the maze, helplessly trying to hide her naked body behind her slim hands. Eyeing her pleasantly, Webster debated whether to climb on to the structure, but the chances of breaking a leg and falling into some unpleasant orifice seemed too great. He stood back as a bearded young man with a tight mouth and eyes ran forwards. Meanwhile Talbert strolled in the centre of the maze, oblivious of the crowd below, calmly waiting to see if the young woman could break the code of this immense body. All too clearly there had been a serious piece of miscasting. ‘Alternate’ Death. The helicopter was burning briskly. As the fuel tank exploded, Dr Nathan stumbled across the cables. The aircraft had fallen on to the edge of the maze, crushing one of the cameras. A cascade of foam poured over the heads of the retreating technicians, boiling on the hot concrete around the helicopter. The body of the young woman lay beside the controls like a figure in a tableau sculpture, the foam forming a white fleece around her naked shoulders.

Beijing’s logic for subnational influence is straightforward. First, friendly relations at this level can help smooth the way for investment in strategic assets—ports, regional airports (including pilot training schools), satellite dishes (as in New Zealand), developments adjacent to military bases, certain agricultural developments and the like. Second, Beijing knows that some subnational leaders will graduate to national parliaments, where the friendship can pay even higher dividends. Finally, they understand that local leaders can exert political pressure on the centre.

In fact, you will find, Mr. West, as you come to know us, that there is far less interference of any sort with personal liberty nowadays than you were accustomed to. We require, indeed, by law that every man shall serve the nation for a fixed period, instead of leaving him his choice, as you did, between working, stealing, or starving. With the exception of this fundamental law, which is, indeed, merely a codification of the law of nature—the edict of Eden*—by which it is made equal in its pressure on men, our system depends in no particular upon legislation, but is entirely voluntary, the logical outcome of the operation of human nature under rational conditions.

In a strict sense, it wasn't just a French rebellion. France was at a confluence of historical forces. The industrial revolution had begun, which put pressure on the class structure. Reason displaced the dictated doctrine of the Church or whoever was king. The logic of science produced verifiable truths, and the value of reason rose. Reason became the source of authority and legitimacy. It replaced religious dogma.

If high pressure alone had caused the damage, all the missiles would have been uniformly crushed in the tubes, but the missile components would have remained intact. An explosion beginning in one of the missile tubes, before the submarine’s final dive, was the only logical explanation for the type of damage to the missiles and the conning tower described by those who studied the photographs.