Machinery Knowledge Quotes

I'm sorry, but I don't want to be an emperor. That's not my business. I don't want to rule or conquer anyone. I should like to help everyone if possible; Jew, Gentile, black man, white. We all want to help one another. Human beings are like that. We want to live by each other's happiness, not by each other's misery. We don't want to hate and despise one another. In this world there is room for everyone, and the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way. Greed has poisoned men's souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical; our cleverness, hard and unkind. We think too much and feel too little. More than machinery, we need humanity. More than cleverness, we need kindness and gentleness. Without these qualities, life will be violent and all will be lost. The airplane and the radio have brought us closer together. The very nature of these inventions cries out for the goodness in men; cries out for universal brotherhood; for the unity of us all. Even now my voice is reaching millions throughout the world, millions of despairing men, women, and little children, victims of a system that makes men torture and imprison innocent people. To those who can hear me, I say, do not despair. The misery that is now upon us is but the passing of greed, the bitterness of men who fear the way of human progress. The hate of men will pass, and dictators die, and the power they took from the people will return to the people. And so long as men die, liberty will never perish. Soldiers! Don't give yourselves to brutes, men who despise you, enslave you; who regiment your lives, tell you what to do, what to think and what to feel! Who drill you, diet you, treat you like cattle, use you as cannon fodder. Don't give yourselves to these unnatural men - machine men with machine minds and machine hearts! You are not machines, you are not cattle, you are men! You have the love of humanity in your hearts! You don't hate! Only the unloved hate; the unloved and the unnatural. Soldiers! Don't fight for slavery! Fight for liberty! In the seventeenth chapter of St. Luke, it is written that the kingdom of God is within man, not one man nor a group of men, but in all men! In you! You, the people, have the power, the power to create machines, the power to create happiness! You, the people, have the power to make this life free and beautiful, to make this life a wonderful adventure. Then in the name of democracy, let us use that power. Let us all unite. Let us fight for a new world, a decent world that will give men a chance to work, that will give youth a future and old age a security. By the promise of these things, brutes have risen to power. But they lie! They do not fulfill that promise. They never will! Dictators free themselves but they enslave the people. Now let us fight to fulfill that promise. Let us fight to free the world! To do away with national barriers! To do away with greed, with hate and intolerance! Let us fight for a world of reason, a world where science and progress will lead to all men's happiness. Soldiers, in the name of democracy, let us all unite!

In the councils of government, we must guard against the acquisition of unwarranted influence, whether sought or unsought, by the military industrial complex. The potential for the disastrous rise of misplaced power exists and will persist. We must never let the weight of this combination endanger our liberties or democratic processes. We should take nothing for granted. Only an alert and knowledgeable citizenry can compel the proper meshing of the huge industrial and military machinery of defense with our peaceful methods and goals, so that security and liberty may prosper together.

If we dump all the machinery and take the knowledge we have in the ocean within six months humanity will die. If we dump all the politician all around the world in the ocean everything will go along very nicely.

...The way of life can be free and beautiful. But we have lost the way. Greed has poisoned men's souls, has barricaded the world with hate; has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in; machinery that gives abundance has left us in want. Our knowledge has made us cynical, our cleverness hard and unkind. We think too much and feel too little. More than machinery we need humanity, more than cleverness we need kindness and gentleness. Without these qualities life will be violent and all will be lost.

The chief need was skill rather than machinery. It was impossible to fly without both knowledge and skill—of this Wilbur was already certain—and skill came only from experience—experience in the air.

When I started reading the literature of molecular biology, I was stunned by certain descriptions. Admittedly, I was on the lookout for anything unusual, as my investigation had led me to consider that DNA and its cellular machinery truly were an extremely sophisticated technology of cosmic origin. But as I pored over thousands of pages of biological texts, I discovered a world of science fiction that seemed to confirm my hypothesis. Proteins and enzymes were described as 'miniature robots,' ribosomes were 'molecular computers,' cells were 'factories,' DNA itself was a 'text,' a 'program,' a 'language,' or 'data.' One only had to do a literal reading of contemporary biology to reach shattering conclusions; yet most authors display a total lack of astonishment and seem to consider that life is merely 'a normal physiochemical phenomenon.

Greed has poisoned men’s souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical. Our cleverness, hard and unkind. We think too much and feel too little. More than machinery we need humanity. More than cleverness we need kindness and gentleness. Without these qualities, life will be violent and all will be lost.... You, the people have the power - the power to create machines. The power to create happiness! You, the people, have the power to make this life free and beautiful, to make this life a wonderful adventure.

It was civilization itself which inflicted this wound upon modern man. Once the increase of empirical knowledge, and more exact modes of thought, made sharper divisions between the sciences inevitable, and once the increasingly complex machinery of State necessitated a more rigorous separation of ranks and occupations, then the inner unity of human nature was severed too, and a disastrous conflict set its harmonious powers at variance. The intuitive and the speculative understanding now withdrew in hostility to take up positions in their respective fields, whose frontiers they now began to guard with jealous mistrust; and with this confining of our activity to a particular sphere we have given ourselves a master within, who not infrequently ends by suppressing the rest of our potentialities. While in one a riotous imagination ravages the hard-won fruits of the intellect, in another the spirit of abstraction stifles the fire at which the heart should have warmed itself and the imagination been kindled.

We're here on a need-to-know basis. There is no machinery in evolution for informing us of the existence of phenomena that do not affect our survival. What is here that we dont know about we dont know about.

He didn't know all that much about how the machinery worked anyway. Such knowledge was for specialists. In war, as in love, he was a fearless, happy-go-lucky adventurer.

„Hitler“, wrote Herman Rauschning in 1939, „ has a deep respect for the Catholic church and the Jesuit order, not because of their Christian doctrine, but because of the ´machinery they have elaborated and controlled, their hierarchical system, their extremely clever tactics, their knowledge of human nature and their wise use of human weaknesses in ruling over believers.

So long as we have wage slavery," answered Schliemann, "it matters not in the least how debasing and repulsive a task may be, it is easy to find people to perform it. But just as soon as labor is set free, then the price of such work will begin to rise. So one by one the old, dingy, and unsanitary factories will come down— it will be cheaper to build new; and so the steamships will be provided with stoking machinery , and so the dangerous trades will be made safe, or substitutes will be found for their products. In exactly the same way, as the citizens of our Industrial Republic become refined, year by year the cost of slaughterhouse products will increase; until eventually those who want to eat meat will have to do their own killing— and how long do you think the custom would survive then?— To go on to another item— one of the necessary accompaniments of capitalism in a democracy is political corruption; and one of the consequences of civic administration by ignorant and vicious politicians, is that preventable diseases kill off half our population. And even if science were allowed to try, it could do little, because the majority of human beings are not yet human beings at all, but simply machines for the creating of wealth for others. They are penned up in filthy houses and left to rot and stew in misery, and the conditions of their life make them ill faster than all the doctors in the world could heal them; and so, of course, they remain as centers of contagion , poisoning the lives of all of us, and making happiness impossible for even the most selfish. For this reason I would seriously maintain that all the medical and surgical discoveries that science can make in the future will be of less importance than the application of the knowledge we already possess, when the disinherited of the earth have established their right to a human existence.

This conjunction of an immense military establishment and a large arms industry is new in the American experience. The total influence -- economic, political, even spiritual -- is felt in every city, every State house, every office of the Federal government. We recognize the imperative need for this development. Yet we must not fail to comprehend its grave implications. Our toil, resources and livelihood are all involved; so is the very structure of our society. In the councils of government, we must guard against the acquisition of unwarranted influence, whether sought or unsought, by the militaryindustrial complex. The potential for the disastrous rise of misplaced power exists and will persist. We must never let the weight of this combination endanger our liberties or democratic processes. We should take nothing for granted. Only an alert and knowledgeable citizenry can compel the proper meshing of the huge industrial and military machinery of defense with our peaceful methods and goals, so that security and liberty may prosper together.

had the effect of increasing state dependence upon machinery not only beyond the control, but even completely outside the knowledge, of those who paid for it.

The sooner we associate long hours and multitasking with incompetence and carelessness the better. The next time you hear boasts of executives pulling an all-nighter or holding conference calls in their cars, be sure to offer your condolences; it's grim being stuck in sweatshops run by managers too ignorant to understand productivity and risk. Working people like this is as smart as running your factory without maintenance. In manufacturing and engineering businesses, everyone learns that the top priority is asset integrity: protecting the machinery on which the business depends. In knowledge-based economies, that machinery is the mind.

The brain is nourished by reaction and experience; it lives on experience. But experience is always limiting and conditioning; memory is the machinery of action. Without experience, knowledge and memory, action is not possible but such action is fragmentary, limited. Reason, organized thought, is always incomplete; idea, response of thought, is barren and belief is the refuge of thought. All experience only strengthens thought negatively or positively.

She knew she was a purveyor of costume, of disguise, a fabricator of persona, one who touched only the protective surface, never the skin, the heart. She was beginning, as a consequence, to envy almost everyone she met, to envy their small preoccupations, their carefully kept account books, the way they stood on streetcorners talking about farm machinery, the weather, the price of a bag of oats, fully connected for the moment to these ordinary things. Her connection continually slipped downstream, against the current, toward the swiftly disappearing past. What beyond the most cursory, practical knowledge of fashion, had the present to do with her?

We all want to help one another. Human beings are like that. We want to live by each others' happiness, not by each other's misery. We don't want to hate and despise one another. In this world, there's room for everyone and the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way. Greed has poisoned men's souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical, our cleverness, hard and unkind. We think too much and feel too little. More than machinery, we need humanity. More than cleverness, we need kindness and gentleness. Without these qualities, life will be violent and all will be lost.

Making a product is just an activity, making a profit on a product is the achievement.

I often think that the Romans were fortunate; their civilization reached as far as hot baths without touching the fatal knowledge of machinery.

There are many arts and sciences of which a miner should not be ignorant. First there is Philosophy, that he may discern the origin, cause, and nature of subterranean things; for then he will be able to dig out the veins easily and advantageously, and to obtain more abundant results from his mining. Secondly there is Medicine, that he may be able to look after his diggers and other workman ... Thirdly follows astronomy, that he may know the divisions of the heavens and from them judge the directions of the veins. Fourthly, there is the science of Surveying that he may be able to estimate how deep a shaft should be sunk ... Fifthly, his knowledge of Arithmetical Science should be such that he may calculate the cost to be incurred in the machinery and the working of the mine. Sixthly, his learning must comprise Architecture, that he himself may construct the various machines and timber work required underground ... Next, he must have knowledge of Drawing, that he can draw plans of his machinery. Lastly, there is the Law, especially that dealing with metals, that he may claim his own rights, that he may undertake the duty of giving others his opinion on legal matters, that he may not take another man's property and so make trouble for himself, and that he may fulfil his obligations to others according to the law.

So this smart, overpaid, sassy dude goes into his first major meeting with our then-CEO, Mark. He spends a fair amount of time shitting on the efforts of the corporation to date, and making a lot of noises about revamping the entire landscape and not with a spade and shovel, either, no, with some very heavy machinery. In the process, he evinces almost no particular knowledge of our company, and also manages to poop on the parades of everyone sitting around the table, including Mark’s.

Where else short of colonizing another planet could they hide the required plant, machinery and equipment – and the manpower to operate it – away from the prying eyes of Joe Citizen, investigative journalists and inquisitive everyday people like us?

In our civilized societies we are rich. Why then are the many poor? Why this painful drudgery for the masses? Why, even to the best-paid workman, this uncertainty for the morrow, in the midst of all the wealth inherited from the past, and in spite of the powerful means of production, which could ensure comfort to all, in return for a few hours of daily toil? The socialists have said it and repeated it unwearyingly. Daily they reiterate it, demonstrating it by arguments taken from all the sciences. It is because all that is necessary for production — the land, the mines, the highways, machinery, food, shelter, education, knowledge — all have been seized by the few in the course of that long story of robbery, enforced migration and wars, of ignorance and oppression, which has been the life of the human race before it had learned to subdue the forces of Nature. It is because, taking advantage of alleged rights acquired in the past, these few appropriate today two-thirds of the products of human labour, and then squander them in the most stupid and shameful way. It is because, having reduced the masses to a point at which they have not the means of subsistence for a month, or even for a week in advance, the few can allow the many to work, only on the condition of themselves receiving the lion’s share. It is because these few prevent the remainder of men from producing the things they need, and force them to produce, not the necessaries of life for all, but whatever offers the greatest profits to the monopolists. In this is the substance of all socialism.

Teachers are the most important component of a free society. And one of the most embattled. They are treated like the grease in a machinery grinding to nowhere instead of enlightened beacons of knowledge. Teachers are unappreciated, underpaid, and constantly criticized.

Meanwhile the whole machinery of the State, in all the different countries, is turned on to making defenseless children believe absurd propositions the effect of which is to make them willing to die in defence of sinister interests under the impression that they are fighting for truth and right. This is only one of countless ways in which education is designed, not to give true knowledge, but to make the people pliable to the will of their masters. Without an elaborate system of deceit in the elementary schools it would be impossible to preserve the camouflage of democracy.

It just took so much effort to get anything done without machinery, particularly since nobody really knew how to do a lot of the necessary things by hand. There were descriptions in books, but they always turned out to be maddeningly incomplete and/or no substitute for the knowledge experience built into your muscles and nerves.

The promulgation of consumerism also coincided with the beginnings of the managerial revolution, which was, especially at first, largely an attack on pupular knowledge...the new bureaucratically organized corporations and their 'scientific management' sought as far as possible to literally turn workers into extensions of the machinery, their very move predetermined by someone else.

Dada turns decisively away from the speculative, in a sense loses its metaphysics and reveals its understanding of itself as an expression of this age which is primarily characterized by machinery and the growth of civilization. It desires to be no more than an expression of the times, it has taken into itself all their knowledge, their breathless tempo, their skepticism, but also their weariness, their despair of a meaning or a ‘truth’.

Therapy entails the application of conceptual machinery to ensure that actual or potential deviants stay within the institutionalized definitions of reality, or, in other words, to prevent the “inhabitants” of a given universe from “emigrating.” It does this by applying the legitimating apparatus to individual “cases.” Since, as we have seen, every society faces the danger of individual deviance, we may assume that therapy in one form or another is a global social phenomenon. Its specific institutional arrangements, from exorcism to psychoanalysis, from pastoral care to personnel counseling programs, belong, of course, under the category of social control. What interests us here, however, is the conceptual aspect of therapy. Since therapy must concern itself with deviations from the “official” definitions of reality, it must develop a conceptual machinery to account for such deviations and to maintain the realities thus challenged. This requires a body of knowledge that includes a theory of deviance, a diagnostic apparatus, and a conceptual system for the “cure of souls.

The way of life can be free and beautiful, but we have lost the way. Greed has poisoned men's souls - has barricaded the world with hate - has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives us abundance has left us in want. Our knowledge has made us cynical; our cleverness, hard and unkind. We think too much and feel too little. More than machinery we need humanity. More than cleverness we need kindness and gentleness. Without these qualities, life will be violent and all will be lost.

Continuing with the analogy of the virus, we can think of sites of oppression as being the equivalent of cells that can be infected by the CSJ perspective. Each site of oppression has different receptors with the most common receptors being the "critical" and "diversity" receptors. These receptors can and are used to infect sites/cells with the CSJ virus. The most common and important sites for the spread of the CSJ virus are university departments and disciplinary entities since they are the gateways into the machinery and apparatus of the entire knowledge production system.

I want to know what you think of us,” she said shortly, “what you really think.” He did not hesitate for a moment. “All right. I think it’s amazing that you’ve done as well as you have. You’ve got hardly any theory of social organization, astonishingly backward economic systems, no grasp of the machinery of historical prediction, and very little knowledge about yourselves. Considering how fast your world is changing, it’s amazing you haven’t blown yourselves to bits by now. That’s why we don’t want to write you off just yet. You humans have a certain talent for adaptability—at least in the short term.

The point was made many times that scientific management benefitted workers not at all, perhaps most clearly by a short statement by John P. Frey, editor of the International Molders Journal and participant in a bipartisan survey of the claims of scientific management, 'If generally applied the craftsmen would pass out of existence, and the workers would become dependent for their existence upon the scanty and insignificant industrial knowledge and experience afforded them by their limited opportunities, regulated by those who in addition to their ownership of machinery, had also acquired possession of craft knowledge and the skilled workers’ methods.

historical role in advancing and preserving human knowledge. In the year 2002 the GDP in all Arab countries combined did not equal that of Spain. Even more troubling, Spain translates as many books into Spanish each year as the entire Arab world has translated into Arabic since the ninth century.25 This degree of insularity and backwardness is shocking, but it should not lead us to believe that poverty and lack of education are the roots of the problem. That a generation of poor and illiterate children are being fed into the fundamentalist machinery of the madrassas (Saudi-financed religious schools) should surely terrify us.26 But Muslim terrorists have not tended to

Hitler," wrote Hermann Rauschning in 1939, "has a deep respect for the Catholic church and the Jesuit order; not because of their Christian doc­trine, but because of the 'machinery' they have elab­orated and controlled, their hierarchical system, their extremely clever tactics, their knowledge of human na­ture and their wise use of human weaknesses in ruling over believers." Ecclesiasticism without Christianity, the discipline of a monastic rule, not for God's sake or in order to achieve personal salvation, but for the sake of the State and for the greater glory and power of the demagogue turned Leader -- this was the goal toward which the systematic moving of the masses was to lead.

There’s an old phrase,” Matthew says. “Knowledge is power. Power to do evil, like Jeanine…or power to do good, like what we’re doing. Power itself is not evil. So knowledge itself is not evil.” “I guess I grew up suspicious of both. Power and knowledge,” I say. “To the Abnegation, power should only be given to people who don’t want it.” “There’s something to that,” Matthew says. “But maybe it’s time to grow out of that suspicion.” He reaches under the desk and takes out a book. It is thick, with a worn cover and frayed edges. On it is printed HUMAN BIOLOGY. “It’s a little rudimentary, but this book helped to teach me that it is to be human,” he says. “To be such a complicated, mysterious piece of biological machinery, and more amazing still, to have the capacity to analyze that machinery! That is a special thing, unprecedented in all of evolutionary history. Our ability to know about ourselves and the world is what makes us human.” He hands me the book and turns back to the computer. I look down at the worn cover and run my fingers along the edge of the pages. He makes the acquisition of knowledge feel like a secret, beautiful thing, and an ancient thing. I feel like, if I read this book, I can reach backward through all the generations of humanity to the very first one, whenever it was--that I can participate in something many times larger and older than myself. “Thank you,” I say, and it’s not for the book. It’s for giving something back to me, something I lost before I was able to really have it.

You had a jumpship and you gave it away?” Nikki’s eyes widened in astonishment. “Do you have any more?” “Not at present. Oh, look, a General-class cruiser.” Miles reached for it. “My father commanded one of those, once, I believe. Do you have any Betan Survey ships . . . ?” Heads bent together, they laid out the little fleet on the floor. Nikki, Miles was pleased to find, was well-up on all the tech-specs of every ship he owned; he expanded wonderfully, his voice, formerly shy around Miles-the-weird-adult-stranger, growing louder and faster in his unselfconscious enthusiasm as he detailed his machinery. Miles’s stock rose as he was able to claim personal acquaintance with nearly a dozen of the originals for the models, and add a few interesting nonclassified jumpship anecdotes to Nikki’s already impressive fund of knowledge.

I’m sorry, but I don’t want to be an emperor. That’s not my business. I don’t want to rule or conquer anyone. I should like to help everyone - if possible - Jew, Gentile - black man - white. We all want to help one another. Human beings are like that. We want to live by each other’s happiness - not by each other’s misery. We don’t want to hate and despise one another. In this world there is room for everyone. And the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way. Greed has poisoned men’s souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical. Our cleverness, hard and unkind. We think too much and feel too little. More than machinery we need humanity. More than cleverness we need kindness and gentleness. Without these qualities, life will be violent and all will be lost…. The aeroplane and the radio have brought us closer together. The very nature of these inventions cries out for the goodness in men - cries out for universal brotherhood - for the unity of us all. Even now my voice is reaching millions throughout the world - millions of despairing men, women, and little children - victims of a system that makes men torture and imprison innocent people. To those who can hear me, I say - do not despair. The misery that is now upon us is but the passing of greed - the bitterness of men who fear the way of human progress. The hate of men will pass, and dictators die, and the power they took from the people will return to the people. And so long as men die, liberty will never perish. ….. Soldiers! don’t give yourselves to brutes - men who despise you - enslave you - who regiment your lives - tell you what to do - what to think and what to feel! Who drill you - diet you - treat you like cattle, use you as cannon fodder. Don’t give yourselves to these unnatural men - machine men with machine minds and machine hearts! You are not machines! You are not cattle! You are men! You have the love of humanity in your hearts! You don’t hate! Only the unloved hate - the unloved and the unnatural! Soldiers! Don’t fight for slavery! Fight for liberty! In the 17th Chapter of St Luke it is written: “the Kingdom of God is within man” - not one man nor a group of men, but in all men! In you! You, the people have the power - the power to create machines. The power to create happiness! You, the people, have the power to make this life free and beautiful, to make this life a wonderful adventure. Then - in the name of democracy - let us use that power - let us all unite. Let us fight for a new world - a decent world that will give men a chance to work - that will give youth a future and old age a security. By the promise of these things, brutes have risen to power. But they lie! They do not fulfil that promise. They never will! Dictators free themselves but they enslave the people! Now let us fight to fulfil that promise! Let us fight to free the world - to do away with national barriers - to do away with greed, with hate and intolerance. Let us fight for a world of reason, a world where science and progress will lead to all men’s happiness. Soldiers! in the name of democracy, let us all unite!

Little Sleep's-Head Sprouting Hair in the Moonlight 1 You scream, waking from a nightmare. When I sleepwalk into your room, and pick you up, and hold you up in the moonlight, you cling to me hard, as if clinging could save us. I think you think I will never die, I think I exude to you the permanence of smoke or stars, even as my broken arms heal themselves around you. 2 I have heard you tell the sun, don't go down, I have stood by as you told the flower, don't grow old, don't die. Little Maud, I would blow the flame out of your silver cup, I would suck the rot from your fingernail, I would brush your sprouting hair of the dying light, I would scrape the rust off your ivory bones, I would help death escape through the little ribs of your body, I would alchemize the ashes of your cradle back into wood, I would let nothing of you go, ever, until washerwomen feel the clothes fall asleep in their hands, and hens scratch their spell across hatchet blades, and rats walk away from the culture of the plague, and iron twists weapons toward truth north, and grease refuse to slide in the machinery of progress, and men feel as free on earth as fleas on the bodies of men, and the widow still whispers to the presence no longer beside her in the dark. And yet perhaps this is the reason you cry, this the nightmare you wake screaming from: being forever in the pre-trembling of a house that falls. 3 In a restaurant once, everyone quietly eating, you clambered up on my lap: to all the mouthfuls rising toward all the mouths, at the top of your voice you cried your one word, caca! caca! caca! and each spoonful stopped, a moment, in midair, in its withering steam. Yes, you cling because I, like you, only sooner than you, will go down the path of vanished alphabets, the roadlessness to the other side of the darkness, your arms like the shoes left behind, like the adjectives in the halting speech of old folk, which once could call up the lost nouns. 4 And you yourself, some impossible Tuesday in the year Two Thousand and Nine, will walk out among the black stones of the field, in the rain, and the stones saying over their one word, ci-gît, ci-gît, ci-gît, and the raindrops hitting you on the fontanel over and over, and you standing there unable to let them in. 5 If one day it happens you find yourself with someone you love in a café at one end of the Pont Mirabeau, at the zinc bar where wine takes the shapes of upward opening glasses, and if you commit then, as we did, the error of thinking, one day all this will only be memory, learn to reach deeper into the sorrows to come—to touch the almost imaginary bones under the face, to hear under the laughter the wind crying across the black stones. Kiss the mouth that tells you, here, here is the world. This mouth. This laughter. These temple bones. The still undanced cadence of vanishing. 6 In the light the moon sends back, I can see in your eyes the hand that waved once in my father's eyes, a tiny kite wobbling far up in the twilight of his last look: and the angel of all mortal things lets go the string. 7 Back you go, into your crib. The last blackbird lights up his gold wings: farewell. Your eyes close inside your head, in sleep. Already in your dreams the hours begin to sing. Little sleep's-head sprouting hair in the moonlight, when I come back we will go out together, we will walk out together among the ten thousand things, each scratched in time with such knowledge, the wages of dying is love.

Therapy entails the conceptual machinery to ensure that actual or potential deviants stay within the institutionalized definitions of reality, or, in other words, to prevent "inhabitants" of a given universe from "emigrating". It does this by applying the legitimating apparatus to individual "cases". Since ever society faces the danger of individual deviance, we may assume that therapy in one form or another is a global social phenomena. Its specific institutional arrangements, from exorcism to psycho-analysis, from pastoral care to personal counseling programmes, belong, of course, under the category of social control. [...] Since therapy must concern itself with deviations from the "official" definition of reality, it must develop a machinery to account for such deviations and to maintain the realities thus challenged. This requires a body of knowledge that include a theory of deviance, a diagnostic apparatus, and a conceptual system for the "cure of souls".

The parallel between scientific experiments and mystical (read spiritual) experiences may seem surprising in view of the very different nature of these acts of observation. Physics perform experiments involving an elaborate teamwork and a highly sophisticated technology, whereas mystics obtain their knowledge purely through introspection, without any machinery, in the privacy of meditation. Scientific experiments, furthermore, seem repeatable any time and by anybody, whereas mystical experiences seem to be reserved for a few individuals at special occasions. A closer examination shows, however that the differences between the two kinds of observation lie only in their approach and not in their reliability or complexity. Anybody who wants to repeat an experiment in modern subatomic physics has to undergo many years of training. Only then will he or she be able to ask nature a specific question through the experiment and to understand the answer. Similarly, a deep mystical experience requires, generally, many years of training under an experienced master and, as in the scientific training, the dedicated time does not alone guarantee success. If the student is successful, however, he or she will be able to 'repeat the experiment'. The repeatability of the experience is, in fact, essential to every mystical training and is the very aim of the mystic's spiritual instruction. A mystical experience, therefore, is not any more unique than a modern experiment in physics. On the other hand, it is not less sophisticated either, although its sophistication is of a very different kind. The complexity and efficiency of the physicist's technical apparatus is matched, if not surpassed, by that of the mystics consciousness - both physics and spiritual - in deep meditation. The scientists and the mystics then, have developed highly sophisticated methods of observing nature which are inaccessible to the layperson. A [Page from a journal of modern experimental physics will be as mysterious to the uninitiated as the Tibetan mandala. Both are records of enquires into the nature of the universe.

Of course, every state must act and every action of the state interferes with something or other. But that is not the point. The important question is whether the individual can foresee the action of the state and make use of this knowledge as a datum in forming his own plans, with the result that the state cannot control the use made of its machinery and that the individual knows precisely how far he will be protected against interference from others, or whether the state is in a position to frustrate individual efforts. The state controlling weights and measures (or preventing fraud and deception in any other way) is certainly acting, while the state permitting the use of violence, for example, by strike pickets, is inactive. Yet it is in the first case that the state observes liberal principles and in the second that it does not. Similarly with respect to most of the general and permanent rules which the state may establish with regard to production, such as building regulations or factory laws: these may be wise or unwise in the particular instance, but they do not conflict with liberal principles so long as they are intended to be permanent and are not used to favor or harm particular people.

The unification of our understanding of life with our understanding of matter and energy was the greatest scientific achievement of the second half of the twentieth century. One of its many consequences was to pull the rug out from under social scientists like Kroeber and Lowie who had invoked the “sound scientific method” of placing the living and nonliving in parallel universes. We now know that cells did not always come from other cells and that the emergence of life did not create a second world where before there was just one. Cells evolved from simpler replicating molecules, a nonliving part of the physical world, and may be understood as collections of molecular machinery—fantastically complicated machinery, of course, but machinery nonetheless. This leaves one wall standing in the landscape of knowledge, the one that twentieth-century social scientists guarded so jealously. It divides matter from mind, the material from the spiritual, the physical from the mental, biology from culture, nature from society, and the sciences from the social sciences, humanities, and arts. The division was built into each of the doctrines of the official theory: the blank slate given by biology versus the contents inscribed by experience and culture, the nobility of the savage in the state of nature versus the corruption of social institutions, the machine following inescapable laws versus the ghost that is free to choose and to improve the human condition. But this wall, too, is falling.

In another building, I was shown his [Mr Brunel's] manufactory of shoes, which, like the other, is full of ingenuity, and, in regard to subdivision of labour, brings this fabric on a level with the oft-admired manufactory of pins. Every step in it is effected by the most elegant and precise machinery; while as each operation is performed by one hand, so each shoe passes through twenty-five hands, who complete from the hide, as supplied by the currier, a hundred pair of strong and well-finished shoes per day. All the details are performed by ingenious applications of the mechanic powers, and all the parts are characterized by precision, uniformity, and accuracy. As each man performs but one step in the process, which implies no knowledge of what is done by those who go before or follow him, so the persons employed are not shoemakers, but wounded soldiers, who are able to learn their respective duties in a few hours. The contract at which these shoes are delivered to government is 6s. 6d. per pair, being at least 2s. less than what was paid previously for an unequal and cobbled article. While, however, we admire these triumphs of mechanics, and congratulate society on the prospect of enjoying more luxuries at less cost of human labour, it ought not to be forgotten, that the general good in such cases is productive of great partial evils, against which a paternal government ought to provide. No race of workmen being proverbially more industrious than shoemakers, it is altogether unreasonable, that so large a portion of valuable members of society should be injured by improvements which have the ultimate effect of benefiting the whole.

Of course, every state must act and every action of the state interferes with something or other. But that is not the point. The important question is whether the individual can foresee the action of the state and make use of this knowledge as a datum in forming his own plans, with the result that the state cannot control the use made of its machinery and that the individual knows precisely how far he will be protected against interference from others, or whether the state is in a position to frustrate individual efforts. The state controlling weights and measures (or preventing fraud and deception in any other way) is certainly acting, while the state permitting the use of violence, for example, by strike pickets, is inactive. Yet it is in the first case that the state observes liberal principles and in the second that it does not. Similarly with respect to most of the general and permanent rules which the state may establish with regard to production, such as building regulations or factory laws: these may be wise or unwise in the particular instance, but they do not conflict with liberal principles so long as they are intended to be permanent and are not used to favor or harm particular people. It is true that in these instances there will, apart from the long-run effects which cannot be predicted, also be short-run effects on particular people which may be clearly known. But with this kind of laws the short-run effects are in general not (or at least ought not to be) the guiding consideration. As these immediate and predictable effects become more important compared with the long-run effects, we approach the border line where the distinction, however clear in principle, becomes blurred in practice.

I'm sorry, but I don't want to be an emperor. That's not my business. I don't want to rule or conquer anyone. I should like to help everyone if possible; Jew, Gentile, black man, white. We all want to help one another. Human beings are like that. We want to live by each other's happiness, not by each other's misery. We don't want to hate and despise one another. In this world there is room for everyone, and the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way. Greed has poisoned men's souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical; our cleverness, hard and unkind. We think too much and feel too little. More than machinery, we need humanity. More than cleverness, we need kindness and gentleness. Without these qualities, life will be violent and all will be lost. The airplane and the radio have brought us closer together. The very nature of these inventions cries out for the goodness in men; cries out for universal brotherhood; for the unity of us all. Even now my voice is reaching millions throughout the world, millions of despairing men, women, and little children, victims of a system that makes men torture and imprison innocent people. To those who can hear me, I say, do not despair. The misery that is now upon us is but the passing of greed, the bitterness of men who fear the way of human progress. The hate of men will pass, and dictators die, and the power they took from the people will return to the people. And so long as men die, liberty will never perish.

I’m sorry, but I don’t want to be an emperor. That’s not my business. I don’t want to rule or conquer anyone. I should like to help everyone - if possible - Jew, Gentile - black man - white. We all want to help one another. Human beings are like that. We want to live by each other’s happiness - not by each other’s misery. We don’t want to hate and despise one another. In this world there is room for everyone. And the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way. Greed has poisoned men’s souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical. Our cleverness, hard and unkind. We think too much and feel too little. More than machinery we need humanity. More than cleverness we need kindness and gentleness. Without these qualities, life will be violent and all will be lost…. The aeroplane and the radio have brought us closer together. The very nature of these inventions cries out for the goodness in men - cries out for universal brotherhood - for the unity of us all. Even now my voice is reaching millions throughout the world - millions of despairing men, women, and little children - victims of a system that makes men torture and imprison innocent people.To those who can hear me, I say - do not despair. The misery that is now upon us is but the passing of greed - the bitterness of men who fear the way of human progress. The hate of men will pass, and dictators die, and the power they took from the people will return to the people. And so long as men die, liberty will never perish. ….. Soldiers! don’t give yourselves to brutes - men who despise you - enslave you - who regiment your lives - tell you what to do - what to think and what to feel! Who drill you - diet you - treat you like cattle, use you as cannon fodder. Don’t give yourselves to these unnatural men - machine men with machine minds and machine hearts! You are not machines! You are not cattle! You are men! You have the love of humanity in your hearts! You don’t hate! Only the unloved hate - the unloved and the unnatural! Soldiers! Don’t fight for slavery! Fight for liberty! In the 17th Chapter of St Luke it is written: “the Kingdom of God is within man” - not one man nor a group of men, but in all men! In you! You, the people have the power - the power to create machines. The power to create happiness! You, the people, have the power to make this life free and beautiful, to make this life a wonderful adventure. Then - in the name of democracy - let us use that power - let us all unite. Let us fight for a new world - a decent world that will give men a chance to work - that will give youth a future and old age a security. By the promise of these things, brutes have risen to power. But they lie! They do not fulfil that promise. They never will! Dictators free themselves but they enslave the people! Now let us fight to fulfil that promise! Let us fight to free the world - to do away with national barriers - to do away with greed, with hate and intolerance. Let us fight for a world of reason, a world where science and progress will lead to all men’s happiness. Soldiers! in the name of democracy, let us all unite!

I'm sorry but I don't want to be an emperor. That's not my business. I don't want to rule or conquer anyone. I should like to help everyone if possible; Jew, Gentile, black men, white. We all want to help one another. Human beings are like that. We want to live by each others' happiness, not by each other's misery. We don't want to hate and despise one another. In this world there is room for everyone. And the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way. Greed has poisoned men's souls; has barricaded the world with hate; has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge as made us cynical; our cleverness, hard and unkind. We think too much and feel too little. More than machinery we need humanity. More than cleverness, we need kindness and gentleness. Without these qualities, life will be violent and all will be lost. The aeroplane and the radio have brought us closer together. The very nature of these inventions cries out for the goodness in man; cries out for universal brotherhood; for the unity of us all. Even now my voice is reaching millions throughout the world, millions of despairing men, women, and little children, victims of a system that makes men torture and imprison innocent people. To those who can hear me, I say "Do not despair." The misery that is now upon us is but the passing of greed, the bitterness of men who fear the way of human progress. The hate of men will pass, and dictators die, and the power they took from the people will return to the people. And so long as men die, liberty will never perish. Soldiers! Don't give yourselves to brutes, men who despise you and enslave you; who regiment your lives, tell you what to do, what to think and what to feel! Who drill you, diet you, treat you like cattle, use you as cannon fodder! Don't give yourselves to these unnatural men---machine men with machine minds and machine hearts! You are not machines! You are not cattle! You are men! You have a love of humanity in your hearts! You don't hate! Only the unloved hate; the unloved and the unnatural. Soldiers! Don't fight for slavery! Fight for liberty! In the seventeenth chapter of St. Luke, it’s written “the kingdom of God is within man”, not one man nor a group of men, but in all men! In you! You, the people, have the power, the power to create machines, the power to create happiness! You, the people, have the power to make this life free and beautiful, to make this life a wonderful adventure. Then in the name of democracy, let us use that power. Let us all unite. Let us fight for a new world, a decent world that will give men a chance to work, that will give youth a future and old age a security. By the promise of these things, brutes have risen to power. But they lie! They do not fulfill their promise. They never will! Dictators free themselves but they enslave the people! Now let us fight to fulfill that promise! Let us fight to free the world! To do away with national barriers! To do away with greed, with hate and intolerance! Let us fight for a world of reason, a world where science and progress will lead to all men’s happiness. Soldiers, in the name of democracy, let us all unite!" - - Final Speech of "The Great Dictator" by Charlie Chaplin

I’m sorry, but I don’t want to be an emperor. That’s not my business. I don’t want to rule or conquer anyone. I should like to help everyone - if possible - Jew, Gentile - black man - white. We all want to help one another. Human beings are like that. We want to live by each other’s happiness - not by each other’s misery. We don’t want to hate and despise one another. In this world there is room for everyone. And the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way. Greed has poisoned men’s souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical. Our cleverness, hard and unkind. We think too much and feel too little. More than machinery we need humanity. More than cleverness we need kindness and gentleness. Without these qualities, life will be violent and all will be lost…. The aeroplane and the radio have brought us closer together. The very nature of these inventions cries out for the goodness in men - cries out for universal brotherhood - for the unity of us all. Even now my voice is reaching millions throughout the world - millions of despairing men, women, and little children - victims of a system that makes men torture and imprison innocent people. To those who can hear me, I say - do not despair. The misery that is now upon us is but the passing of greed - the bitterness of men who fear the way of human progress. The hate of men will pass, and dictators die, and the power they took from the people will return to the people. And so long as men die, liberty will never perish. ….. Soldiers! don’t give yourselves to brutes - men who despise you - enslave you - who regiment your lives - tell you what to do - what to think and what to feel! Who drill you - diet you - treat you like cattle, use you as cannon fodder. Don’t give yourselves to these unnatural men - machine men with machine minds and machine hearts! You are not machines! You are not cattle! You are men! You have the love of humanity in your hearts! You don’t hate! Only the unloved hate - the unloved and the unnatural! Soldiers! Don’t fight for slavery! Fight for liberty! In the 17th Chapter of St Luke it is written: “the Kingdom of God is within man” - not one man nor a group of men, but in all men! In you! You, the people have the power - the power to create machines. The power to create happiness! You, the people, have the power to make this life free and beautiful, to make this life a wonderful adventure. Then - in the name of democracy - let us use that power - let us all unite. Let us fight for a new world - a decent world that will give men a chance to work - that will give youth a future and old age a security. By the promise of these things, brutes have risen to power. But they lie! They do not fulfil that promise. They never will! Dictators free themselves but they enslave the people! Now let us fight to fulfil that promise! Let us fight to free the world - to do away with national barriers - to do away with greed, with hate and intolerance. Let us fight for a world of reason, a world where science and progress will lead to all men’s happiness. Soldiers! in the name of democracy, let us all unite! Charlie Chaplin, from The Great Dictator (1940)

If I as Pekwa Nicholas Mohlala take my family, my brothers and sisters, myself, and our children, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable small business. If I take my extended family both maternal and partenal, my aunts and uncles and my cousins, myself, and our children, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable medium business. If I take Ba Ga Mohlala family in general, including aunts, uncles, and grandchildren, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable Big Business business. If I take Banareng clan including aunts, uncles, and grandchildren, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable multinational business. YET, we are not able to do that because of lack of unity, and the lack of unity is caused by selfishness and lack of trust. At the moment what we have is majority of successful independent individuals running their individual successful, profitable and sustainable small businesses and successful individuals pursuing their own fulfilling careers. If ever we want to succeed as families and one united clan, we need to start by addressing the issue of trust, and selfishness. Other than that, anything that we try to do to unite the family will fail. And to succeed in addressing the issue of trust, and selfishness, we must first start by acknowledging that we are related. We must start by living and helping oneanother as relatives, we must first start by creating platforms that will overtime make us to reestablish our genetic bond, and also to build platforms where we can do that. So, let us grab the opportunity to use existing platforms and build new ones, to participate, contribute positively, and add our brothers and sisters, our cousins, and other extended family members to those platforms as a way towards building unity, unity of purpose, purpose of reclaiming our glory and building a legacy. Unity of empowering ourself and our communities. Unity of building a successful and sustainable socioeconomic livelihood for ourselves and our communities. We will keep on preaching this gospel of being self sustainable as Ba Ga Mohlala and Banareng in general, until people start to stop and take notice, until people start listening and acting, we will keep on preaching this gospel of being self sustainable as Ba Ga Mohlala and Banareng in general, until people take it upon themselves and start organizing themselves around the issue of social and economic development as a family and as a clan, until people realize the importance of self sufficiency as a family and as a clan. In times of election, the media always keep on talking about the election machinery of the ruling parties in refence to branches of the ruling parties which are the power base of those ruling parties. Luckily as Ba Gs Mohlala, we also have Ba Ga Mohlala branches across the country as basic units in addition to family, and extended family units. So, let us use those structures as basic units and building blocks to build up Ba Ga Mohlala and Banareng to become successful forces which will play a role in socioeconomic sphere locally, regionally, provinvially, nationally, and internationally. To build Ba Ga Mohlala and Banareng to be a force to reckon with locally, provinvially, nationally, and internationally. The platforms are there, it is all up to us, the ball is in our court as a collective Ba Ga Mohlala and Banareng. It must become a norn and a duty to serve the family and the clan, it must become a honour to selflessly serve the family and the clan without expecting anything in return. ALUTA !!!!!!!! "Struggle of selfsuffiency must continue

I don't think hey can force-feed someone a ghost corpse, [...] but to my knowledge it's never been tried.

Ultimately, the overarching prescription from President Eisenhower was similar to what Washington had counseled as the ultimate check and balance: vigorous citizenship. In a democracy, political father figures are never the last sources of responsibility. 'Only an alert and knowledgeable citizenry,' Ike advised, 'can compel the proper meshing of the huge industry and military machinery of defense with our peaceful methods and goals, so that security and liberty may prosper together.

The implication of these findings is clear. In work (and especially knowledge work), to increase the time you spend in a state of depth is to leverage the complex machinery of the human brain in a way that for several different neurological reasons maximizes the meaning and satisfaction you’ll associate with your working life.

How does this ‘machinery’ function? Is it the Self that runs it? No. The Self only gives light; through which this ‘machinery’ gets charged and functions.

The evidence available and the behaviour of the Congress party, whether in power or out of it, to stall and derail any effective investigation into the Bofors case lead to a clear inference that Quattrocchi was the face of Sonia Gandhi, and that this was her share of the deal. In July 1993, the Swiss courts had permitted official naming of the account operators, including Quattrocchi. Yet, before the CBI could question Quattrocchi and detain him, he bolted from Delhi on the night of July 29-30 1993. It is common knowledge that this was made possible through the direct intervention of Sonia Gandhi and the Congress government. The spurious and slapstick efforts made thereafter to secure Quattrocchi’s extradition, the de-freezing of his accounts, the deliberate errors and gaps in documentation by the CBI that had the least intention of trying to extradite the accused Quattrocchi, only establish the misuse of the entire government machinery and tools to subvert legal processes and fool the people of our country.

The best way to rein in the excesses of the complex—and make us safer—is for well-informed voters to elect the kind of enlightened leaders we need to bring about change. Eisenhower’s advice, delivered in 1961, still rings true today: “Only an alert and knowledgeable citizenry can compel the proper meshing of the huge industrial and military machinery of defense with our peaceful methods and goals, so that security and liberty may prosper together.

As more complex forms of knowledge emerge and an economic surplus is built up, experts devote themselves full-time to the subjects of their expertise, which, with the development of conceptual machineries, may become increasingly removed from the pragmatic necessities of everyday life. Experts in these rarefied bodies of knowledge lay claim to a novel status. They are not only experts in this or that sector of the societal stock of knowledge, they claim ultimate jurisdiction over that stock of knowledge in its totality. They are, literally, universal experts. This does not mean that they claim to know everything, but rather that they claim to know the ultimate significance of what everybody knows and does. Other men may continue to stake out particular sectors of reality, but they claim expertise in the ultimate definitions of reality as such. This stage in the development of knowledge has a number of consequences. The first, which we have already discussed, is the emergence of pure theory. Because the universal experts operate on a level of considerable abstraction from the vicissitudes of everyday life, both others and they themselves may conclude that their theories have no relation whatever to the ongoing life of the society, but exist in a soft of Platonic heaven of ahistorical and asocial ideation. This is, of course, an illusion, but it can have great socio-historical potency, by virtue of the relationship between the reality-defining and reality-producing processes. A second consequence is a strengthening of traditionalism in the institutionalized actions thus legitimated, that is, a strengthening of the inherent tendency of institutionalization toward inertia.91 Habitualization and institutionalization in themselves limit the flexibility of human actions. Institutions tend to persist unless they become “problematic.” Ultimate legitimations inevitably strengthen this tendency. The more abstract the legitimations are, the less likely they are to be modified in accordance with changing pragmatic exigencies. If there is a tendency to go on as before anyway, the tendency is obviously strengthened by having excellent reasons for doing so. This means that institutions may persist even when, to an outside observer, they have lost their original functionality or practicality. One does certain things not because they work, but because they are right—right, that is, in terms of the ultimate definitions of reality promulgated by the universal experts.

Kemper astutely explains how the highly integrated music industry created, developed, and eventually abandoned the Monkees." -- Library Journal "A keenly incisive---and, at times, refreshingly objective and even-handed---analysis of the entertainment machinery of the era, and the manner in which radio, television, and other areas worked together to manufacture The Monkees seemingly out of thin air." -- Musoscribe "I spent the entire summer of 1987 on the road opening up for The Monkees, and I didn't learn 1% as much about them as I learned from this thorough and remarkable book by Tom Kemper." -- "Weird Al" Yankovic "The Monkees gets into the vast machinery that goes on behind the scenes of producing perfect pop - still relevant today even if the names and corporations have changed - and does it with a lot of fun." -- Chris Shiflett, Foo Fighters "Kemper's book clarifies so much that is misunderstood in the Monkees story." -- Susanna Hoffs, The Bangles "A knowledgeable and incisive portrait of the popular music industry." -- Paul Hirsch, Northwestern University "Fascinating and witty . . .The book is full of interesting insights . . . [and] Kemper is impressive in unpacking particular songs . . . a fresh and engaging take on an oft-told story." ― Shindig! " Valuable, interesting, well-argued, and built on a pile of documented evidence. " - Psychobabble "Belittled at the time of their creation in the mid-Sixties, as made-for-TV Help-era Beatles clones, The Monkees' music has stood the test of time, and then some. Tom Kemper suggests, in his excellent book, that the initial snobbery surrounding the group, at least in elevated critical circles, came about because of the rise of a new rock culture based on authenticity, individual expression and idealism." - Pick of the Week, Choice "Kemper helps us understand what it is that continues to make the Monkees phenomenon 'compelling, fascinating and divisive." - The Spectator

Carbon dioxide plus water combined in the presence of light and chlorophyll in the beautiful membrane-bound machinery of life yields sugar and oxygen. Photosynthesis, in other words, in which air, light, and water are combined out of nothingness into sweet morsels of sugar—the stuff of redwoods and daffodils and corn. Straw spun to gold, water turned to wine, photosynthesis is the link between the inorganic realm and the living world, making the inanimate live. At the same time it gives us oxygen. Plants give us food and breath. Here is the second stanza, the same as the first, but recited backward: Sugar combined with oxygen in the beautiful membrane-bound machinery of life called the mitochondria yields us right back where we began—carbon dioxide and water. Respiration—the source of energy that lets us farm and dance and speak. The breath of plants gives life to animals and the breath of animals gives life to plants. My breath is your breath, your breath is mine. It’s the great poem of give and take, of reciprocity that animates the world. Isn’t that a story worth telling? Only when people understand the symbiotic relationships that sustain them can they become people of corn, capable of gratitude and reciprocity. The very facts of the world are a poem.

We have developed speed but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical, our cleverness hard and unkind. We think too much and feel too little. More than machinery we need humanity; more than cleverness we need kindness and gentleness. Without these qualities, life will be violent and all will be lost. Charles Chaplin (speech from the Jewish barber in The Great Dictator) Striving

A big society is a society for the promotion of narrowness. It is a machinery for the purpose of guarding the solitary and sensitive individual from all experience of the bitter and bracing human compromises. It is, in the most literal sense of the words, a society for the prevention of Christian knowledge.

Erica's imminent departure changed us. The knowledge that we would soon be separated made us both more indulgent, relieving us of a burden I still can't name. I didn't want her to go away, and yet the fact that she was going away loosened a bolt in the machinery of our marriage. It had become a machine by then, a churning repetitious engine of mourning.

One of the reasons for its success is that science has built-in, error-correcting machinery at its very heart. Some may consider this an overbroad characterization, but to me every time we exercise self-criticism, every time we test our ideas against the outside world, we are doing science. When we are self-indulgent and uncritical, when we confuse hopes and facts, we slide into pseudoscience and superstition. Every time a scientific paper presents a bit of data, it's accompanied by an error bar - a quiet but insistent reminder that no knowledge is complete or perfect. It's a calibration of how much we trust what we think we know. If the error bars are small, the accuracy of our empirical knowledge is high; if the error bars are large, then so is the uncertainty in our knowledge. Except in pure mathematics nothing is known for certain (although much is certainly false). Moreover, scientists are usually careful to characterize the veridical status of.their attempts to understand the world - ranging from conjectures and hypotheses, which are highly tentative, all the way up to laws of Nature which are repeatedly and systemati­cally confirmed through many interrogations of how the world works. But even laws of Nature are not absolutely certain. There may be new circumstances never before examined - inside black holes, say, or within the electron, or close to the speed of light -where even our vaunted laws of Nature break down and, however valid they may be in ordinary circumstances, need correction. Humans may crave absolute certainty; they may aspire to it; they may pretend, as partisans of certain religions do, to have attained it. But the history of science - by far the most successful claim to knowledge accessible to humans - teaches that the most we can hope for is successive improvement in our understanding, learning from our mistakes, an asymptotic approach to the Universe, but with the proviso that absolute certainty will always elude us. We will always be mired in error. The most each generation can hope for is to reduce the error bars a little, and to add to the body of data to which error bars apply. The error bar is a pervasive, visible self-assessment of the reliability of our knowledge.

Project-based homeschooling is concerned with the underlying motives, habits, and attitudes of thinking and learning. However you feel about knowledge and skills — whether you’re a Latin-loving classicist or a relaxed unschooler or somewhere in-between — the point of project-based homeschooling is to devote some time to helping your child direct and manage his own learning. This does not have to comprise your entire curriculum. (Though it can.) It does not have to be the primary focus of your learning life. (Though it can be.) But it is essential. It is the part of your child’s education that is focused on that underlying machinery. It is the part of your child’s learning life that is focused on your child’s very specific and unique interests, talents, and passions. It is the part of your child’s learning when he is not only free to explore whatever interests him, but he receives attention, support, and consistent, dependable mentoring to help him succeed.

pyramid searches,” an idea pioneered by MIT’s Eric von Hippel and others. To conduct a pyramid search, begin by identifying people who are well-informed about the topic you’re interested in and asking them who in their field has even more expertise than they do—in other words, who is at the top of the subject-area “pyramid.” Often those at the peak are the kinds of highly curious, knowledgeable people who can refer you to experts in analogous fields. Then work your way to the top of the next knowledge pyramid and so on, ultimately assembling a panel of insightful people from diverse fields. Poetz and colleagues used the pyramid method to find analogous expertise for a forklift maker that needed a better way to mount and unmount forklifts from trucks. They brainstormed starting points, identifying a logistics-firm owner who was a heavy user of truck-mounted forklifts. That led them to a maker of machinery-mounting systems for farm tractors and eventually to someone in the entertainment-events industry with extensive experience quickly mounting stage equipment at concert venues. It turned out that the concert expert’s insights were directly applicable to the forklift problem and provided an innovative solution.

Joan's claim that God had France in HIs care because France was sacred to him may not be merely a medieval trope, embarrassingly old-fashioned language that today we must expunge from our vocabularies. To claim that France is sacred does not imply that only France is sacred. Throughout history, men and women have arisen everywhere who testify to the sacredness of nations. Perhaps today more than ever, we are aware that the identity and integrity of nations are supremely significant for the human race - that the facile invasion of a sovereign state and genocide are abbhorent. In this regard, the entire Jewish-Chrisian faith tradition is based on the belief that God once summoned ordinary people and through them worked extraordinary eeds for HIs own purpose, which is to bring all peoples to Himself. Abraham, Isaac, Jacob, Moses and the prophets were but a few of thsoe called to establish and save the nation of Israel. But Israel was brought into existence and alter triumphed over its enimies not only for its own sake. This is made clear throughout the Hebrew scriptures: God saved the nation so that all nations might be emraced. Israel was to be "a light to the gentiles," as both Old and New Testaments reiterate. God chose the ISraelites not to dominate or control but rather to serve others. The Christian Scriptures make the point more specific: the gentiles are not excluded from God's embrace, for the light of ISrael shines on the gentiles and shows the way into that embrace. All the peoples of the world are to be brought into the capacious light of the knowledge of God's friendship.Nowhere is it implied that Israel, or any other nation, should cease to exist. Because no single person or roup represents what it means to be human, its the variety of people within a nation that gives it an irreplaceable character - its national personality. As with individuals, so with nations: it is the diversity of peoples that furthers the process of the world. Although many nations have tried, none may set itself up as the only or the predominant nation, forcing its culture, ideology, religion or political agenda on any other nation. For Joan of Arc, this was precisely what England was trying to do through its nobels, armies and war machinery. France deserved its identity and, as a symbol of its people, the king.

For the progressive, the answer is the centralized administrative state, where the individual is coerced in infinite ways, as willed by the machinery of the state. As such, reason transforms into will, which in turn transforms into an ideological pursuit of control and power. Actual science, reason, and knowledge are abandoned. Yet

I use the word in reference to dance bands, cinemas, electric signs, and so on. Your plumbing is quite rightly as modern as you can get it, the only certain boon, to my mind, that the East can take from the West. I often think that the Romans were fortunate; their civilization reached as far as hot baths without touching the fatal knowledge of machinery.

You, *Doctor Hiroguchi,” she went on, “think that everybody but yourself is just taking up space on this planet, and we make too much noise and waste valuable natural resources and have too many children and leave garbage around. So it would be a much nicer place if the few stupid services we are able to perform for the likes of you were taken over by machinery. That wonderful Mandarax you’re scratching your ear with now: what is that but an excuse for a mean-spirited egomaniac never to pay or even thank any human being with a knowledge of languages or mathematics or history or medicine or literature or ikebana or anything?

Government surveillance is a direct assault on the essence of democracy, a betrayal of the trust citizens place in their elected representatives. The emotional toll inflicted by the knowledge that every move is monitored is a corrosive force that eats away at the psychological well-being of individuals, fostering an environment of paranoia and self-censorship. The damage is not just personal but extends to societal trust, creating a chasm between the governed and those in power. Examples of surveillance overreach, from the dystopian pages of history to contemporary revelations, underscore the urgent need to confront and dismantle the machinery of unlawful surveillance that poses a clear and present danger to the very fabric of our free society.

I learned from one of the reports we published that the value of physical capital in the US—land, machinery, and buildings for example—is about $10 trillion, but that value is dwarfed by the total value of human capital, which is estimated to be five to ten times larger. Human capital includes “the knowledge and the knowhow embodied in humans—their education, their experience, their wisdom, their skills, their relationships, their common sense, their intuition.”1 If

The human world is an open or unfinished system and the same radical contingency which threatens it with discord also rescues it from the inevitability of disorder and prevents us from despairing of it, providing only that one remembers its various machineries are actually men and tries to maintain and expand man's relations to man. Such a philosophy cannot tell us that humanity will be realized as though it possessed some knowledge apart and were not itself embarked upon experience, being only a more acute consciousness of it. But it awakens us to the importance of daily events and action. For it is a philosophy which arouses in us a love for our times which are not the simple repetition of human eternity nor merely the conclusion to premises already postulated. It is a view which like the most fragile object of perception—a soap bubble, or a wave—or like the most simple dialogue, embraces indivisibly all the order and all the disorder of the world.

Every macrophage in your body has been highly trained by evolution, equipped with LPS barcode readers and other devices, to enable an innate immune response. That deep ancestral knowledge – expressed in the genetics and molecular machinery of the macrophage – is what protects us, makes us less naïve than we might have thought,

Along the lines of our society, every one of us must "do his job" according to certain rules imposed on us by ever-working machineries. The production and consumption of goods have acquired a sort of "automatic" character. No one can escape the fatality which is the result of this automation. Our life, then, even our most intimate life, is completely conditioned by social and economic necessities which are alien to ourselves and which we nevertheless accept as the true expression of ourselves. Our work, our pleasures, even our love and hatred are dominated by these all-pervading forces which are beyond our control. Thus, our own life does not belong to us. We appear to be in the most direct contact with the world around us, but in reality the vast machinery of our society permits us to perceive the world only through generally accepted views. The directness of our contact with the world is of the same symbolic character as the concepts we use to understand it. We can comprehend how our whole social and economic system, which we term Capitalism, and which is, in its origins, closely connected to modern ideal of knowledge and science, has acquired such symbolic reality.

Carbon dioxide plus water combined in the presence of light and chlorophyll in the beautiful membrane-bound machinery of life yields sugar and oxygen.

Science deigns to study only 'objective knowledge,' believing that the truth resides solely in the neutral and lifeless building blocks of life. To understand life, we are supposed to join the conspiracy to kill and dissect it. As in a self-fulfilling prophecy, this is exactly what is happening with the biosphere right now. The conceptual framework that we have invented to understand organisms is the deeper reason for our environmental catastrophe. We are extinguishing life because we have blinded ourselves to its actual character. We treat it so cruelly because we believe it to be machinery, raw market fodder, scrap material. But when the Earth is devoid of other creatures, we will be much lonelier. Perhaps then we will realize that we have annihilated a part of ourselves.

As equipment and machinery have become more sophisticated, the knowledge and skill required to operate them has risen accordingly.

He was riding a train one day, full of his new idea, when George Westinghouse’s younger brother, Herman, happened to sit down next to him. They began talking; soon Stanley told Herman about his idea for a self-regulating alternating-current generator.24 Herman knew a good idea when he heard one. He connected Stanley with George, the successful developer of the air brake and other railroad machinery that made long trains and long-distance transportation practical. George was just then considering entering the electric-lighting field, pursuing alternating-current technology rather than direct current. He had recruited a team of young engineers to build a knowledge base for him, but he wasn’t yet fully committed. Stanley’s work won him over. Early in 1884 he hired the twenty-five-year-old to develop a complete AC system, from generators to motors and lighting.

uploaded to various video sites. In the comments section beneath one such website that posted video footage of Camp Century, one viewer wrote, “The machinery and the whole project makes me think of the Thunderbird animations.” Who knows, maybe the underground facilities in the popular British science fiction TV series Thunderbirds were inspired by Camp Century or other similar confirmed or rumored subterranean bases of the global elite.

Some subjects are in themselves, perhaps, perfectly harmless, and any amount of discussion over them would not be injurious to the faith of our young people. We are told, for example, that the theory of gravitation is at best a hypothesis, and that such is the atomic theory. These theories help to explain certain things about nature. Whether they are ultimately true cannot make much difference to the religious convictions of our young people. On the other hand, there are speculations which touch the origin of life and the relationship of God to his children. In a very limited degree that relationship has been defined by revelation, and until we receive more light upon the subject we deem it best to refrain from the discussions of certain philosophical theories which rather destroy than build up the faith of our young people. . . . There are so many demonstrated, practical, material truths, so many spiritual certainties, with which the youth of Zion should become familiar, that it appears a waste of time and means, and detrimental to faith and religion to enter too extensively into the undemonstrated theories of men on philosophies relating to the origin of life, or the methods adopted by an All-wise Creator in peopling the earth with the bodies of men, birds and beasts. Let us rather turn our abilities to the practical analysis of the soil, the study of the elements, the productions of the earth, the invention of useful machinery, the social welfare of the race, and its material amelioration; and for the rest cultivate an abiding faith in the revealed word of God and the saving principles of the gospel of Jesus Christ, which give joy in this world and in the world to come eternal life and salvation. Philosophic theories of life have their place and use, but it is not in the classes of the Church schools, and particularly are they out of place here or anywhere else, when they seek to supplant the revelations of God. The ordinary student cannot delve into these subjects deep enough to make them of any practical use to him, and a smattering of knowledge in this line only tends to upset his simple faith in the gospel, which is of more value to him in life than all the learning of the world without it. The religion of the Latter-day Saints is not hostile to any truth, nor to scientific search for truth. "That which is demonstrated, we accept with joy," said the First Presidency in their Christmas greeting to the Saints, "but vain philosophy, human theory and mere speculations of men we do not accept, nor do we adopt anything contrary to divine revelation or to good common sense, but everything that tends to right conduct, that harmonizes with sound morality and increases faith in Deity, finds favor with us, no matter where it may be found.

I think it's amazing that you've done as well as you have. You've got hardly any theory of social organization, astonishingly backward economic systems, no grasp of the machinery of historical prediction, and very little knowledge about yourselves. Considering how fast your world is changing, it's amazing you haven't blown yourselves to bits by now.

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