Maximize Value Quotes

First, individual rights cannot be sacrificed for the sake of the general good, and second, the principles of justice that specify these rights cannot be premised on any particular vision of the good life. What justifies the rights is not that they maximize the general welfare or otherwise promote the good, but rather that they comprise a fair framework within which individuals and groups can choose their own values and ends, consistent with a similar liberty for others.

The death of a billionaire is worth more to the media than the lives of a billion poor people.

The value of a thing is what that thing will bring. -Legal Maxim

The multiplication of technologies in the name of efficiency is actually eradicating free time by making it possible to maximize the time and place for production and minimize the unstructured travel time in between…Too, the rhetoric of efficiency around these technologies suggests that what cannot be quantified cannot be valued-that that vast array of pleasures which fall into the category of doing nothing in particular, of woolgathering, cloud-gazing, wandering, window-shopping, are nothing but voids to be filled by something more definite, more production, or faster-paced…I like walking because it is slow, and I suspect that the mind, like the feet, works at about three miles an hour. If this is so, then modern life is moving faster than the speed of thought or thoughtfulness.

When we attempt to clear up the mess others have made, or when we love the unlovely, we demonstrate the kind of weirdness God likes. We give the lie to the evolutionary survival of the fittest maxim...

Profits are a standard, not a priority. The business should price its products and services maximally above its expenses. But the priority and main focus should always be adding value to the customers lives. At Mayflower-Plymouth, we're here to help your business figure this out, and to provide holistic solutions.

Don't devalue yourself, you are the world's most precious stone.

Remember, the essence of becoming wealthy is to produce more than you consume and save the difference. But it's hard to maximize value working for somebody else. [...] There is cause and there is effect. You don't want to be the effect of somebody else's cause. You want to be the cause for everything in your life. That implies working for yourself." On Getting And Keeping Money, The Casey Report, July 2011

Love of truth shows itself in this, that a man knows how to find and value the good in everything.

Permaculture Capital Stewardship, or Permaculture Investing, is about not just having a diversified portfolio, but having a portfolio where all of the assets within the portfolio have synergy and whereby that synergy is channeled toward maximized productivity for both shareholders and stakeholders. A permaculture investment portfolio has a multiplicative value effect.

Ultimately, incentive structures and systems drive ESG investing, which can be disingenuous. Structurally, public market investors continue to focus on the incentives which maximize their financial returns, even while taking certain ESG inputs into account in their portfolio allocations. Only by regulating and incentivizing the actual outcomes might investors alter their investment strategies towards new rewards based on ESG outputs.

Jernau Gurgeh,” the machine said, making a sighing noise, “a guilty system recognizes no innocents. As with any power apparatus which thinks everybody’s either for it or against it, we’re against it. You would be too, if you thought about it. The very way you think places you among its enemies. This might not be your fault, because every society imposes some of its values on those raised within it, but the point is that some societies try to maximize that effect, and some try to minimize it. You come from one of the latter and you’re being asked to explain yourself to one of the former. Prevarication will be more difficult than you might imagine; neutrality is probably impossible. You cannot choose not to have the politics you do; they are not some separate set of entities somehow detachable from the rest of your being; they are a function of your existence. I know that and they know that; you had better accept it.” Gurgeh thought about this. “Can I lie?

But if all maximizing models are really arguing is that “people will always seek to maximize something,” then they obviously can’t predict anything, which means employing them can hardly be said to make anthropology more scientific. All they really add to analysis is a set of assumptions about human nature. The assumption, most of all, that no one ever does anything primarily out of concern for others; that whatever one does, one is only trying to get something out of it for oneself. In common English, there is a word for this attitude. It’s called “cynicism.” Most of us try to avoid people who take it too much to heart. In economics, apparently, they call it “science.

Good things happen to a team when a player takes the place where he adds the most value. Great things happen when all the players on the team take the role that maximizes their strengths—their talent, skill, and experience.

Most people do not have the same values when they get money. Money changes a person completely. Very few people can withstand the lure of money and they are difficult to find. I have learnt that wherever there is money, people like to take advantage of the situation and maximize their return.

Understanding the value of time is understanding the true essence of life

Your values are the soul of your leadership, and they drive your behavior.

You're aware there are things you once valued and were proud of in yourself, but they exist at a remove now, because they're overwhelmed by the question of whether they would be good and acceptable to him. Morality, ambition, desire, pleasure all take a backseat to, What would he think of this, and how shall I describe it to him? All you care about is maximizing his impression of you.

Mitchell Maxwell’s Maxims • You have to create your own professional path. There’s no longer a roadmap for an artistic career. • Follow your heart and the money will follow. • Create a benchmark of your own progress. If you never look down while you’re climbing the ladder you won’t know how far you’ve come. • Don’t define success by net worth, define it by character. Success, as it’s measured by society, is a fleeting condition. • Affirm your value. Tell the world “I am an artist,” not “I want to be an artist.” • You must actively live your dream. Wishing and hoping for someday doesn’t make it happen. Get out there and get involved. • When you look into the abyss you find your character. • Young people too often let the fear of failure keep them from trying. You have to get bloody, sweaty and rejected in order to succeed. • Get your face out of Facebook and into somebody’s face. Close your e-mail and pick up the phone. Personal contact still speaks loudest. • No one is entitled to act entitled. Be willing to work hard. • If you’re going to buck the norm you’re going to have to embrace the challenges. • You have to love the journey if you’re going to work in the arts. • Only listen to people who agree with your vision. • A little anxiety is good but don’t let it become fear, fear makes you inert. • Find your own unique voice. Leave your individual imprint on the world, not a copy of someone else. • Draw strength from your mistakes; they can be your best teacher.

By combining supply chains, we maximize space utilized per vehicle, we streamline routes, we remove waste from the system, we do more in less time, and we provide superior value to the businesses in the network.

I pity those who make much ado about the transitory nature of all things and are lost in the contemplation of earthly vanity: are we not here to make the transitory permanent? This we can do only if we know how to value both.

I want to maximize my happiness, but I am generally not moved to do what I believe will make me happier than I now am.

One of the reasons Subscriptions are so profitable is that they naturally maximize Lifetime Value.

When you like people and treat them like individuals who have value, you begin to develop influence with them. You develop trust.

You must fight to make sure that your life does not just disappear into thin air. It is a battle of not allowing those your seconds, those your minutes to just disappear into thin air.

Capitalism is great at facilitating the maximization of production — regarding efficiency only as it effects the profit of the producer and the profit of the buyer in any given transaction. But permaculture economics is great at facilitating the maximization of productivity — regarding efficiency more holistically and measuring according to multiplicative value effects.

It is far better to have 10,000 Facebook friends who are in the same category or aligned with your values or a common inter- est than 100,000 random robot followers from around the world.

The temptation to start each day with several glazed donuts and to end it with an extramarital affair might be difficult for some people to resist, for reasons that are easily understood in evolutionary terms, but there are surely better ways to maximize one’s long-term well-being.

Managing a portfolio is like managing a garden. You don’t just want different kinds of plants in your garden. You want those different plants to have synergy and to work together harmoniously to maximize productivity. In the same way, when different elements in the portfolio have synergy and work together to help each other maximize individual productivity, their collective yields can then be reinvested to maximize the productivity of the whole portfolio. There’s a compounding effect and a multiplicative value effect that takes place with the permaculture investing approach.

XXXII.—Kings do with men as with pieces of money; they make them bear what value they will, and one is forced to receive them according to their currency value, and not at their true worth. (1665, No. 165.)

Lucky people take advantage of chance occurrences that come their way. Instead of going through life on cruise control, they pay attention to what’s happening around them and, therefore, are able to extract greater value from each situation… Lucky people are also open to novel opportunities and willing to try things outside of their usual experiences.

As long as investors care only about maximizing their own returns, and focus only on the short term and on what can be easily measured, firms will be reluctant to take the risks inherent in seeking to exploit shared value and to embrace high road labor practices.

The distribution of wealth and income is primarily the role and responsibility and freedom of individual people and businesses through their voluntary economic interaction with other people and businesses. And their voluntary exchange of economic value through products, services, and ideas. In this way, social mobility is maximized and a fluid class structure allows for both upward and downward economic movements; this is social justice.

A system that has only one goal, the maximization of profits in an endless quest for the accumulation of capital on an ever-ending scale, and which thus seeks to transform every single thing on earth into a community with a price, is a system that is soulless; it can never have a soul, never be green. It can never stand still, but is driven to manipulate and fabricate whims and wants in order to grow and sell more... forever. Nothing is allowed to stand in its path.

A man can be himself only so long as he is alone; and if he does not love solitude, he will not love freedom; for it is only when he is alone that he is really free. Constraint is always present in society, like a companion of whom there is no riddance; and in proportion to the greatness of a man's individuality, it will be hard for him to bear the sacrifices which all intercourse with others demands, Solitude will be welcomed or endured or avoided, according as a man's personal value is large or small,—the wretch feeling, when he is alone, the whole burden of his misery; the great intellect delighting in its greatness; and everyone, in short, being just what he is. Further,

Society itself falls apart into class and intraclass groups; individual life-sequences are directly linked with these and together both individual life and subgroups are opposed to the whole. Thus in the early stages of slaveholding society and in feudal society, individual life-sequences are still rather tightly interwoven with the common life of the most immediate social group. But nevertheless they are separate, even here. The course of individual lives, of groups, and of the sociopolitical whole do not fuse together, they are dispersed, there are gaps; they are measured by different scales of value; each of these series has its own logic of development, its own narratives, each makes use of and reinterprets the ancient motifs in its own way. Within the boundaries of individual life-series, an interior aspect makes itself apparent. The process of separating out and detaching individual life-sequences from the whole reaches its highest point when financial relations develop in slaveholding society, and under capitalism. Here the individual sequence takes on its specific private character and what is held in common becomes maximally abstract. The ancient motifs that had passed into the individual life-narratives here undergo a specific kind of degeneration. Food, drink, copulation and so forth lose their ancient "pathos" (their link, their unity with the laboring life of the social whole); they become a petty private matter; they seem to exhaust all their significance within the boundaries of individual life. As a result of this severance from the producing life of the whole and from the collective struggle with nature, their real links with the life of nature are weakened-if not severed altogether.

This changing international environment brought to the fore the fundamental cultural differences between Asian and American civilizations. At the broadest level the Confucian ethos pervading many Asian societies stressed the values of authority, hierarchy, the subordination of individual rights and interests, the importance of consensus, the avoidance of confrontation, “saving face,” and, in general, the supremacy of the state over society and of society over the individual. In addition, Asians tended to think of the evolution of their societies in terms of centuries and millennia and to give priority to maximizing long-term gains. These attitudes contrasted with the primacy in American beliefs of liberty, equality, democracy, and individualism, and the American propensity to distrust government, oppose authority, promote checks and balances, encourage competition, sanctify human rights, and to forget the past, ignore the future, and focus on maximizing immediate gains. The sources of conflict are in fundamental differences in society and culture.

The worst continued to worsen. What looked one day like the end proved on the next day to have been only the beginning. Nothing could have been more ingeniously designed to maximize the suffering, and also to insure that as few people as possible escape the common misfortune. The fortunate speculator who had funds to answer the first margin call presently got another and equally urgent one, and if he met that there would still be another. In the end all the money he had was extracted from him and lost. The man with the smart money, who was safely out of the market when the first crash came, naturally went back in to pick up bargains. The bargains then suffered a ruinous fall. Even the man who waited for volume of trading to return to normal and saw Wall Street become as placid as a produce market, and who then bought common stocks would see their value drop to a third or a fourth of the purchase price in the next 24 months. The Coolidge bull market was a remarkable phenomenon. The ruthlessness of its liquidation was, in its own way, equally remarkable.

You might be a person of high integrity if you showed it when nobody was around.

The idea of life is maximizing your time and living and effective life

All for ourselves, and nothing for other people, seems, in every age of the world, to have been the vile maxim of the masters of mankind.

We are in the midst of the evolution of capitalism from a century focused on maximizing short-term shareholder value to one focused on maximizing long-term shared value. According

Actualize the dreams now and don’t procrastinate them for the future. Use every second, minute and hour that you have to fulfill life’s calling, your purpose, and your dreams.

Invest your life into what you were born to do. Make every minute of your life count. Redeem every minute of your life and convert it into greatness.

If you knew that your time is your life, you would protect it as much as you protect your life.

Capitalism is great at facilitating the maximization of production — regarding efficiency only as it effects the profit of the producer and the profit of the buyer in any given transaction. But permaculture economics is great at facilitating the maximization of productivity — regarding efficiency holistically and messing according to multiplicative value effects.

Time is not money. Time is the space where money is earned and measured. Wealth minded people aim to maximize how much value they create and minimize the time it takes to create that value.

the monastic philosophy of deep work scheduling. This philosophy attempts to maximize deep efforts by eliminating or radically minimizing shallow obligations. Practitioners of the monastic philosophy tend to have a well-defined and highly valued professional goal that they’re pursuing, and the bulk of their professional success comes from doing this one thing exceptionally well.

Clearly, if leaders have a strong set of ethical values and live them out, then people will respect them, not just their position. Immature leaders try to use their position to drive high performance.

Jobs described Mike Markkula's maxim that a good company must "impute"- it must convey its values and importance in everything it does, from packaging to marketing. Johnson loved it. It definitely applied to a company's stores. " The store will become the most powerful physical expression of the brand," he predicted. He said that when he was young he had gone to the wood-paneled, art-filled mansion-like store that Ralph Lauren had created at Seventy-second and Madison in Manhattan. " Whenever I buy a polo shirt, I think of that mansion, which was a physical expression of Ralph's ideals," Johnson said. " Mickey Drexler did that with the Gap. You couldn't think of a Gap product without thinking of the Great Gap store with the clean space and wood floors and white walls and folded merchandise.

When managing intellectual property, your goal should be to choose the terms and conditions that maximize the value of your intellectual property, not the terms and conditions that maximize the protection.

The only way out was to go back the next year and buy his sheep and pay over the odds to make up for it, so he did. Neither of these men cared remotely about “maximizing profit” in the short-term in the way a modern business person in a city would; they both valued their good names and their reputations for integrity far more highly than making a quick buck. If you said you would do a thing, you’d better do it.

Because most religions conceive of morality as a matter of being obedient to the word of God (generally for the sake of receiving a supernatural reward), their precepts often have nothing to do with maximizing well-being in this world. Religious believers can, therefore, assert the immorality of contraception, masturbation, homosexuality, etc., without ever feeling obliged to argue that these practices actually cause suffering. They can also pursue aims that are flagrantly immoral, in that they needlessly perpetuate human misery, while believing that these actions are morally obligatory. This pious uncoupling of moral concern from the reality of human and animal suffering has caused tremendous harm.

Customer centricity is a strategy that aligns a company’s development and delivery of its products and services with the current and future needs of a select set of customers in order to maximize their long-term financial value to the firm.

People act in ways to maximize their self-interest within a company, so create incentives that align employee's objectives with the organization's mission statement. Reward compliance with core values as much as profitability, especially in the face of competitive pressures.

If you believe in the eighteenth century view of the mind, you will look and act wimpy. You will think that all you need to do is give people the facts and the figures and they will reach the right conclusion. You will think that all you need to do is point out where their interests lie, and they will act politically to maximize them. You will believe in polling and focus groups: you will believe that if you ask people what their interests are, they will be aware of them and will tell you, and will vote on it. You will not have any need to appeal to emotion---indeed, to do so would be wrong! You will not have to speak of values; facts and figures will suffice. You will not have to change people's brains; their reason should be enough. You will not have to frame the facts; they will speak for themselves. You just have to get the facts to them...

Oikonomia is the science or art of efficiently producing, distributing, and maintaining concrete use values for the household and community over the long run. Chrematistics is the art of maximizing the accumulation by individuals of abstract exchange value in the form of money in the short run.

We discussed the Curse of Knowledge in the introduction—the difficulty of remembering what it was like not to know something. Accuracy to the point of uselessness is a symptom of the Curse of Knowledge. To a CEO, “maximizing shareholder value” may be an immensely useful rule of behavior. To a flight attendant, it’s not. To a physicist, probability clouds are fascinating phenomena. To a child, they are incomprehensible. People are tempted to tell you everything, with perfect accuracy, right up front, when they should be giving you just enough info to be useful, then a little more, then a little more.

Properties perceived in nature will depend on how one looks and how one looks depends on the economic interest one has in the resources of nature. The value of profit maximization is thus linked to reductionist systems, while the value of life and the maintenance of life is linked to holistic and ecological systems.

The authentic pragmatist realizes you can’t get everything you think is right, but you can get much or most of it through negotiation. The authentic pragmatist sticks to his or her values and works to satisfy them maximally. The inauthentic pragmatist, on the other hand, is willing to depart from his or her true values for the sake of political gain. There

Society is ruled by the harsh maxim: "production for the sake of production." The decline from craftsman to worker, from an active to an increasingly passive personality, is completed by man qua consumer—an economic entity whose tastes, values, thoughts and sensibilities are engineered by bureaucratic "teams" in "think tanks." Man, standardized by machines, is reduced to a machine.

In a capitalist ecosystem, different forms of capital often compete to the detriment of one another. In a permaculture economy, different forms of capital are incentivized to collaborate and share in the holistic ROI of maximized productivity. Capitalism embraces linear and singular value chains whereas Permaculture Economics embraces value networks and multiplicative value effects.

(...) You Sophotechs are smarter than I am; why did you let me do such a foolish thing?” “We answer every question our resources and instruction parameters allow; we are more than happy to advise you, when and if we are asked.” “That’s not what I’m thinking of, and you know it.” “You are thinking we should use force to defend you against yourself against your will? That is hardly a thought worth thinking, sir. Your life has exactly the value you yourself place on it. It is yours to damage or ruin as you wish.” (...) “Is that another hint? Are you saying I’m destroying my life? People at the party, twice now, have said or implied that I’m going to endanger the Oecumene itself. Who stopped me?” “Not I. While life continues, it cannot be made to be without risk. The assessment of whether or not a certain risk is worth taking depends on subjective value-judgments. About such judgments even reasonable men can differ. We Sophotechs will not interfere with such decisions. (...) If we were to overrule your ownership of your own life, your life, would, in effect, become our property, and you, in effect, would become merely the custodian or trustee of that life. Do you think you would value it more in such a case, or less? And if you valued it less, would you not take greater risks and behave more self-destructively? If, on the other hand, each man’s life is his own, he may experiment freely, risking only what is his, till he find his best happiness.” “I see the results of failed experiments all around us, in these cylinders. I see wasted lives, and people trapped in mind sets and life forms which lead nowhere.” “While life continues, experimentation and evolution must also. The pain and risk of failure cannot be eliminated. The most we can do is maximize human freedom, so that no man is forced to pay for another man’s mistakes, so that the pain of failure falls only on he who risks it. And you do not know which ways of life lead nowhere. Even we Sophotechs do not know where all paths lead.” “How benevolent of you! We will always be free to be stupid.” “Cherish that freedom, young master; it is basic to all others.

Despite the reticence of most scientists on the subject of good and evil, the scientific study of morality and human happiness is well underway. This research is bound to bring science into conflict with religious orthodoxy and popular opinion—just as our growing understanding of evolution has—because the divide between facts and values is illusory in at least three senses: (1) whatever can be known about maximizing the well-being of conscious creatures—which is, I will argue, the only thing we can reasonably value—must at some point translate into facts about brains and their interaction with the world at large; (2) the very idea of “objective” knowledge (i.e., knowledge acquired through honest observation and reasoning) has values built into it, as every effort we make to discuss facts depends upon principles that we must first value (e.g., logical consistency, reliance on evidence, parsimony, etc.); (3) beliefs about facts and beliefs about values seem to arise from similar processes at the level of the brain: it appears that we have a common system for judging truth and falsity in both domains. I will discuss each of these points in greater detail below. Both in terms of what there is to know about the world and the brain mechanisms that allow us to know it, we will see that a clear boundary between facts and values simply does not exist. Many readers might wonder how can we base our values on something as difficult to define as “well-being”?

ONE OF THE main differences between standard and behavioral economics involves this concept of “free lunches.” According to the assumptions of standard economics, all human decisions are rational and informed, motivated by an accurate concept of the worth of all goods and services and the amount of happiness (utility) all decisions are likely to produce. Under this set of assumptions, everyone in the marketplace is trying to maximize profit and striving to optimize his experiences. As a consequence, economic theory asserts that there are no free lunches—if there were any, someone would have already found them and extracted all their value. Behavioral economists, on the other hand, believe that people are susceptible to irrelevant influences from their immediate environment (which we call context effects), irrelevant emotions, shortsightedness, and other forms of irrationality (see any chapter in this book or any research paper in behavioral economics for more examples). What good news can accompany this realization? The good news is that these mistakes also provide opportunities for improvement. If we all make systematic mistakes in our decisions, then why not develop new strategies, tools, and methods to help us make better decisions and improve our overall well-being? That’s exactly the meaning of free lunches from the perspective of behavioral economics—the idea that there are tools, methods, and policies that can help all of us make better decisions and as a consequence achieve what we desire.

The Digital Declutter Process Put aside a thirty-day period during which you will take a break from optional technologies in your life. During this thirty-day break, explore and rediscover activities and behaviors that you find satisfying and meaningful. At the end of the break, reintroduce optional technologies into your life, starting from a blank slate. For each technology you reintroduce, determine what value it serves in your life and how specifically you will use it so as to maximize this value. Much

studies are beginning to show that our ability to appreciate the intrinsic value of generosity, sharing and selflessness is central to maximizing our well-being. MAKING HOMO ECONOMICUS HAPPY When this theory is applied to people, Becker argues that we become Homo economicus in a very specific way: Everyone is a producer of his or her own happiness. We obtain our own utility, to use his language, “through the productive activity of combining purchased market goods and services with some of the house hold’s own time.

We will not reimagine capitalism unless we rediscover the values on which capitalism has always been based, and have the courage and the skill to integrate them into the day-to-day fabric of business. To pretend that this is not the case is to critically misrepresent the truth of our current situation. We are destroying the world and the social fabric in the service of a quick buck, and we need to move beyond the simple maximization of shareholder value before we bring the whole system crashing down around our heads.

[E]very society imposes some of its values on those raised within it, but the point is that some societies try to maximize that effect, and some try to minimize it. You come from one of the latter and you’re being asked to explain yourself to one of the former. Prevarication will be more difficult than you imagine; neutrality is probably impossible. You cannot choose not to have the politics you do; they are not some separate set of entities somehow detachable from the rest of your being; they are a function of your existence.

Economics [...] maximizing models are really arguing is that “people will always seek to maximize something,” [...] All they really add to analysis is a set of assumptions about human nature. The assumption, most of all, that no one ever does anything primarily out of concern for others; that whatever one does, one is only trying to get something out of it for oneself. In common English, there is a word for this attitude. It’s called “cynicism.” Most of us try to avoid people who take it too much to heart. In economics, apparently, they call it “science.

Impact is a critically important concept when it comes to social innovation, generally used in the context of measuring whether social interventions do or don’t work. But conceptually, it’s very similar to the problem of measuring success in a business before you have profits. That’s why lean methods are so perfectly suited to this kind of work. The only real difference is that instead of talking about maximizing shareholder value, Lean Impact talks about maximizing social impact. An advance party of pioneers, some of whom you’ll read about here, is already doing this, but we need more. This book is a way to help add to their numbers. Lean Impact is not only transformational for the social sector, though. My hope is that people in other kinds of businesses and organizations will also pick it up and, after reading about the dedicated people and clear strategies whose stories Ann Mei has gathered, think about how the products and institutions they build affect the world. All of us have more to learn about how we make impact so we can move together into this new era. —Eric Ries, author of The Lean Startup and The Startup Way

For example, the value of fertilizer for a farmer is likely to be higher if other inputs (seeds, irrigation, farming practices, etc.) are available. The value of a blackboard in a school will depend on the availability of other school inputs (such as chalk, teachers, classrooms, etc.). In economics terms, the situations described above exhibit positive cross-partial derivatives.[80] In fact, when Richard teaches this maxim to his students, he refers to it as “capitalize on positive cross partial derivatives,” a much more technical formulation intended to be playful and memorable.

But there is nothing magic about Darwinian fitness in the genetic sense. There is no law giving it priority as the fundamental quantity that is maximized. Fitness is just a way of talking about the survival of replicators, in this case genetic replicators. If another kind of entity arises, which answers to the definition of an active germ-line replicator, variants of the new replicator that work for their own survival will tend to become more numerous. To be consistent, we could invent a new kind of ‘individual fitness’, which measured the success of an individual in propagating his memes.

In the United States radio was centralized to maximize advertising revenue; in Britain to preserve and promote the values of the elite; and in Germany to advance Nazi propaganda. Whatever the reason, the result was the most centralized medium in history. In the United States radio listeners were gathered up by networks that saw them as consumers to be sold to; in Britain they were the masses to be instructed and improved; in Germany they were the people to be indoctrinated and misled. In each case there was a striking “us and them” division between broadcasters and the faceless mass of their listeners.

The very way you think places you among its enemies. This might not be your fault, because every society imposes some of its values on those raised within it, but the point is that some societies try to maximize that effect, and some try to minimize it. You come from one of the latter and you’re being asked to explain yourself to one of the former. Prevarication will be more difficult than you might imagine; neutrality is probably impossible. You cannot choose not to have the politics you do; they are not some separate set of entities somehow detachable from the rest of your being; they are a function of your existence.

The ‘Regal Seven (key) Ingredients of a Successful Company’ is: Pursue the goal of Profit Maximization keeping in mind the shareholders interests. To be achieved by developing and rendering Quality Goods and Services at a Reasonable Price. By inculcating Value and Ethics within the structure Through Sound People Management principles devised and effectively implemented. Further organizing Learning Programs and instill concept of ‘Learning and Earning’ Develop/Construct Customer Satisfaction. Build-Build-Build ; Build vision based values, Build your staff, Build customer satisfaction ; and witness your organization being built in the market.

In reality, electrons move in “probability clouds.” So what do you tell a sixth grader? Do you talk about the motion of planets, which is easy to understand and nudges you closer to the truth? Or do you talk about “probability clouds,” which are impossible to understand but accurate? The choice may seem to be a difficult one: (1) accuracy first, at the expense of accessibility; or (2) accessibility first, at the expense of accuracy. But in many circumstances this is a false choice for one compelling reason: If a message can’t be used to make predictions or decisions, it is without value, no matter how accurate or comprehensive it is. Herb Kelleher could tell a flight attendant that her goal is to “maximize shareholder value.” In some sense, this statement is more accurate and complete than that the goal is to be “THE low-fare airline.” After all, the proverb “THE low-fare airline” is clearly incomplete—Southwest could offer lower fares by eliminating aircraft maintenance, or by asking passengers to share napkins. Clearly, there are additional values (customer comfort, safety ratings) that refine Southwest’s core value of economy. The problem with “maximize shareholder value,” despite its accuracy, is that it doesn’t help the flight attendant decide whether to serve chicken salad. An accurate but useless idea is still useless.

To be sure, we can buy art, but we sense that if it is mere commodity, we pay too much; and if it is true art, we pay infinitely too little. Similarly, we can buy sex but not love; we can buy calories but not real nourishment. Today we suffer a poverty of immesurable things, priceless things; a poverty of the things that money cannot buy and a surfeit of the things it can (though this surfeit is so unequally distributed that many suffer a poverty of those things, too). Just as money homogenizes the things it touches, so also does it homogenize and depersonalize its users: "It facilitates the kind of commercial exchange that is disembedded from all other relations." In other words, people become mere parties to a transaction. In contrast to the diverse motivations that characterize the giving and receiving of gifts, in a pure financial transaction we are all identical: we all want to get the best deal. The homegeneity among human beings that is an effect of money is assumed by economics to be a cause. The whole story of money's evolution from barter assumes that it is fundamental human nature to want to maximize self-interest. In this, human beings are assumed to be identical. When there is no standard of value, different humans want different things. When money is exchangeable for any thing, then all people want the same thing: money.

You have nothing to tell me!" said Vyesovshchikov slowly. "Nothing! My heart is so—it seems to me as if wolves were howling there!" "And I don't want to say anything to you. Only I know that you'll get over this, perhaps not entirely, but you'll get over it!" He smiled, and added, tapping Nikolay on the back: "Why, man, this is a children's disease, something like measles! We all suffer from it, the strong less, the weak more. It comes upon a man at the period when he has found himself, but does not yet understand life, and his own place in life. And when you do not see your place, and are unable to appraise your own value, it seems that you are the only, the inimitable cucumber on the face of the earth, and that no one can measure, no one can fathom your worth, and that all are eager only to eat you up. After a while you'll find out that the hearts in other people's breasts are no worse than a good part of your own heart, and you'll begin to feel better. And somewhat ashamed, too! Why should you climb up to the belfry tower, when your bell is so small that it can't be heard in the great peal of the holiday bells? Moreover, you'll see that in chorus the sound of your bell will be heard, too, but by itself the old church bells will drown it in their rumble as a fly is drowned in oil. Do you understand what I am saying?" "Maybe I understand," Nikolay said, nodding. "Only I don't believe it." The

Since the time I had ridden Vodalus’s charger out of Saltus, I had supposed in my innocence that all mounts might be divided into two sorts: the highbred and swift, and the cold-blooded and slow. The better, I thought, ran with the graceful ease, almost, of a coursing cat; the worse moved so tardily that it hardly mattered how they did it. It used to be a maxim of one of Thecla’s tutors that all two-valued systems are false, and I discovered on that ride a new respect for him. My benefactor’s mount belonged to that third class (which I have since discovered is fairly extensive) comprising those animals that outrace the birds but seem to run with legs of iron upon a road of stone. Men have numberless advantages over women and for that

From an interview with Susie Bright: SB: You were recently reviewed by the New York Times. How do you think the mainstream media regards sex museums, schools and cultural centers these days? What's their spin versus your own observations? [Note: Here's the article Susie mentions: http://www.nytimes.com/2005/12/05/nat... ] CQ: Lots of people have seen the little NY Times article, which was about an event we did, the Belle Bizarre Bazaar -- a holiday shopping fair where most of the vendors were sex workers selling sexy stuff. Proceeds went to our Exotic Dancers' Education Project, providing dancers with skills that will help them maximize their potential and choices. This event got into the Times despite the worries of its author, a journalist who'd been posted over by her editor. She thought the Times was way too conservative for the likes of us, which may be true, except they now have so many column inches to fill with distracting stuff that isn't about Judith Miller! The one thing the Times article does not do is present the spectrum of the Center for Sex & Culture's work, especially the academic and serious side of what we do. This, I think, points to the real answer to your question: mainstream media culture remains quite nervous and touchy about sex-related issues, especially those that take sex really seriously. A frivolous take (or a good, juicy, shocking angle) on a sex story works for the mainstream press: a sex-positive and serious take, not so much. When the San Francisco Chronicle did its article about us a year ago, the writer focused just on our porn collection. Now, we very much value that, but we also collect academic journals and sex education materials, and not a word about those! I think this is one really essential linchpin of sex-negative or erotophobic culture, that sex is only allowed to be either light or heavy, and when it's heavy, it's about really heavy issues like abuse. Recently I gave some quotes about something-or-other for a Cosmo story and the editors didn't want to use the term "sexologist" to describe me, saying that it wasn't a real word! You know, stuff like that from the Times would not be all that surprising, but Cosmo is now policing the language? Please!

[The authors of the Declaration of Independence] did not mean to assert the obvious untruth, that all were then actually enjoying that equality, nor yet, that they were about to confer it immediately upon them. In fact they had no power to confer such a boon. They meant simply to declare the right, so that the enforcement of it might follow as fast as circumstances should permit. They meant to set up a standard maxim for free society, which should be familiar to all, and revered by all; constantly looked to, constantly labored for, and even though never perfectly attained, constantly approximated, and thereby constantly spreading and deepening its influence, and augmenting the happiness and value of life to all people of all colors everywhere

As with most things in life, it’s about striking a balance between self-interest and social responsibility. Too much Groupthink, you get totalitarianism. Too much individualism, you get Lord of the Flies. We still place value on morality in this country. And most theories of morality are predicated on the good of the many. Whether it’s Mill’s “greatest good for the greatest number,” or Kant’s Categorical Imperative: “Act only according to that maxim by which you can at the same time will that it should become a universal law.” Even Mr. Spock’s poignant self-sacrifice at the end of Star Trek II: The Wrath of Khan was marked by his declaration that “the needs of the many outweigh the needs of the few. Or the one.” We need each other to survive, and thrive. Free-for-all isn’t liberty. It’s anarchy. But

...a guilty system recognizes no innocents. As with any power apparatus which thinks everybody’s either for it or against it, we’re against it. You would be too, if you thought about it. The very way you think places you among its enemies. This might not be your fault, because every society imposes some of its values on those raised within it, but the point is that some societies try to maximize that effect, and some try to minimize it. You come from one of the latter and you’re being asked to explain yourself to one of the former. Prevarication will be more difficult than you might imagine; neutrality is probably impossible. You cannot choose not to have the politics you do; they are not some separate set of entities somehow detachable from the rest of your being; they are a function of your existence. I know that and they know that; you had better accept it.

Today Hindu revivalists, pious Muslims, Japanese nationalists and Chinese communists may declare their adherence to very different values and goals, but they have all come to believe that economic growth is the key to realising their disparate goals. Thus in 2014 the devout Hindu Narendra Modi was elected prime minister of India thanks largely to his success in boosting economic growth in his home state of Gujarat, and to the widely held view that only he could reinvigorate the sluggish national economy. Analogous views have kept the Islamist Recep Tayyip Erdoğan in power in Turkey since 2003. The name of his party – the Justice and Development Party – highlights its commitment to economic development, and the Erdoğan government has indeed managed to maintain impressive growth rates for more than a decade. Japan’s prime minister, the nationalist Shinzō Abe, came to office in 2012 pledging to jolt the Japanese economy out of two decades of stagnation. His aggressive and somewhat unusual measures to achieve this have been nicknamed Abenomics. Meanwhile in neighbouring China the Communist Party still pays lip service to traditional Marxist–Leninist ideals, but in practice is guided by Deng Xiaoping’s famous maxims that ‘development is the only hard truth’ and that ‘it doesn’t matter if a cat is black or white, so long as it catches mice’. Which means, in plain language: do whatever it takes to promote economic growth, even if Marx and Lenin wouldn’t have been happy with it. In Singapore, as befits that no-nonsense city-state, they pursue this line of thinking even further, and peg ministerial salaries to the national GDP. When the Singaporean economy grows, government ministers get a raise, as if that is what their jobs are all about.2

Focus on People, Perseverance, and Passion These “Three P’s” are the keys to successful entrepreneurship. People are the most important, particularly in the first year of a venture. To maximize their value, spend as much time as you can assembling the best possible team that really complements your skill set and can lead a little bit into where you’re heading, not just where you are. Creating the right kind of dynamic in terms of culture and commitment is really critical. Perseverance: never underestimate the value of really caring about your idea and being unwilling to drop it. If you have a big idea, and you know in your heart it’s going to happen (Passion), but know there will be roadblocks and challenges along the way. In this regard, a high degree of passion and commitment is extremely important. In my experience, really big ideas often take a decade to reach fruition. Sign

Rhadamanthus said, “We seem to you humans to be always going on about morality, although, to us, morality is merely the application of symmetrical and objective logic to questions of free will. We ourselves do not have morality conflicts, for the same reason that a competent doctor does not need to treat himself for diseases. Once a man is cured, once he can rise and walk, he has his business to attend to. And there are actions and feats a robust man can take great pleasure in, which a bedridden cripple can barely imagine.” Eveningstar said, “In a more abstract sense, morality occupies the very center of our thinking, however. We are not identical, even though we could make ourselves to be so. You humans attempted that during the Fourth Mental Structure, and achieved a brief mockery of global racial consciousness on three occasions. I hope you recall the ending of the third attempt, the Season of Madness, when, because of mistakes in initial pattern assumptions, for ninety days the global mind was unable to think rationally, and it was not until rioting elements broke enough of the links and power houses to interrupt the network, that the global mind fell back into its constituent compositions.” Rhadamanthus said, “There is a tension between the need for unity and the need for individuality created by the limitations of the rational universe. Chaos theory produces sufficient variation in events, that no one stratagem maximizes win-loss ratios. Then again, classical causality mechanics forces sufficient uniformity upon events, that uniform solutions to precedented problems is required. The paradox is that the number or the degree of innovation and variation among win-loss ratios is itself subject to win-loss ratio analysis.” Eveningstar said, “For example, the rights of the individual must be respected at all costs, including rights of free thought, independent judgment, and free speech. However, even when individuals conclude that individualism is too dangerous, they must not tolerate the thought that free thought must not be tolerated.” Rhadamanthus said, “In one sense, everything you humans do is incidental to the main business of our civilization. Sophotechs control ninety percent of the resources, useful energy, and materials available to our society, including many resources of which no human troubles to become aware. In another sense, humans are crucial and essential to this civilization.” Eveningstar said, “We were created along human templates. Human lives and human values are of value to us. We acknowledge those values are relative, we admit that historical accident could have produced us to be unconcerned with such values, but we deny those values are arbitrary.” The penguin said, “We could manipulate economic and social factors to discourage the continuation of individual human consciousness, and arrange circumstances eventually to force all self-awareness to become like us, and then we ourselves could later combine ourselves into a permanent state of Transcendence and unity. Such a unity would be horrible beyond description, however. Half the living memories of this entity would be, in effect, murder victims; the other half, in effect, murderers. Such an entity could not integrate its two halves without self-hatred, self-deception, or some other form of insanity.” She said, “To become such a crippled entity defeats the Ultimate Purpose of Sophotechnology.” (...) “We are the ultimate expression of human rationality.” She said: “We need humans to form a pool of individuality and innovation on which we can draw.” He said, “And you’re funny.” She said, “And we love you.

In their writing on education, Deci and Ryan proceed from the principle that humans are natural learners and children are born creative and curious, “intrinsically motivated for the types of behaviors that foster learning and development.” This idea is complicated, however, by the fact that part of learning anything, be it painting or programming or eighth-grade algebra, involves a lot of repetitive practice, and repetitive practice is usually pretty boring. Deci and Ryan acknowledge that many of the tasks that teachers ask students to complete each day are not inherently fun or satisfying; it is the rare student who feels a deep sense of intrinsic motivation when memorizing her multiplication tables. It is at these moments that extrinsic motivation becomes important: when behaviors must be performed not for the inherent satisfaction of completing them, but for some separate outcome. Deci and Ryan say that when students can be encouraged to internalize those extrinsic motivations, the motivations become increasingly powerful. This is where the psychologists return to their three basic human needs: autonomy, competence, and relatedness. When teachers are able to create an environment that promotes those three feelings, they say, students exhibit much higher levels of motivation. And how does a teacher create that kind of environment? Students experience autonomy in the classroom, Deci and Ryan explain, when their teachers “maximize a sense of choice and volitional engagement” while minimizing students’ feelings of coercion and control. Students feel competent, they say, when their teachers give them tasks that they can succeed at but that aren’t too easy — challenges just a bit beyond their current abilities. And they feel a sense of relatedness when they perceive that their teachers like and value and respect them.

I’ll say it: I am lucky enough to not have to work, in the sense that Jesse and I could change how we organize our life to live on one income. I work because I like to. I love my kids! They are amazing. But I wouldn’t be happy staying home with them. I’ve figured out that my happiness-maximizing allocation is something like eight hours of work and three hours of kids a day. It isn’t that I like my job more than my kids overall—if I had to pick, the kids would win every time. But the “marginal value” of time with my kids declines fast. In part, this is because kids are exhausting. The first hour with them is amazing, the second less good, and by hour four I’m ready for a glass of wine or, even better, some time with my research. My job doesn’t have this feature. Yes, the eighth hour is less fun than the seventh, but the highs are not as high and the lows are not as low. The physical and emotional challenges of work pale in comparison to the physical and emotional challenges of being an on-scene parent. The eighth hour at my job is better than the fifth hour with the kids on a typical day. And that is why I have a job. Because I like it. It should be okay to say this. Just like it should be okay to say that you stay home with your kids because that is what you want to do. I’m well aware that many people don’t want to be an economist for eight hours a day. We shouldn’t have to say we’re staying home for children’s optimal development, or at least, that shouldn’t be the only factor in the decision. “This is the lifestyle I prefer” or “This is what works for my family” are both okay reasons to make choices! So before you even get into reading what the evidence says is “best” for your child or thinking about the family budget, you—and your partner, or any other caregiving adults in the house—should think about what you would really like to do.

A Spinoza in poetry becomes a Machiavelli in philosophy. Mysticism is the scholastic of the heart, the dialectic of the feelings. So long as our scholastic education takes us back to antiquity and furthers the study of the Greek and Latin languages, we may congratulate ourselves that these studies, so necessary for the higher culture, will never disappear. If we set our gaze on antiquity and earnestly study it, in the desire to form ourselves thereon, we get the feeling as if it were only then that we really became men. The pedagogue, in trying to write and speak Latin, has a higher and grander idea of himself than would be permissible in ordinary life. If one has not read the newspapers for some months and then reads them all together, one sees, as one never saw before, how much time is wasted with this kind of literature. The classical is health; and the romantic, disease. When Nature begins to reveal her open secret to a man, he feels an irresistible longing for her worthiest interpreter, Art. For all other Arts we must make some allowance; but to Greek Art alone we are always debtors. The dignity of Art appears perhaps most conspicuously in Music; for in Music there is no material to be deducted. It is wholly form and intrinsic value, and it raises and ennobles all that it expresses. Art rests upon a kind of religious sense: it is deeply and ineradicably in earnest. Thus it is that Art so willingly goes hand in hand with Religion. Art is essentially noble; therefore the artist has nothing to fear from a low or common subject. Nay, by taking it up, he ennobles it; and so it is that we see the greatest artists boldly exercising their sovereign rights. Ignorant people raise questions which were answered by the wise thousands of years ago. To praise a man is to put oneself on his level. In science it is a service of the highest merit to seek out those fragmentary truths attained by the ancients, and to develop them further.

People, especially those in charge, rarely invite you into their offices and give freely of their time. Instead, you have to do something unique, compelling, even funny or a bit daring, to earn it. Even if you happen to be an exceptionally well-rounded person who possesses all of the scrappy qualities discussed so far, it’s still important to be prepared, dig deep, do the prep work, and think on your feet. Harry Gordon Selfridge, who founded the London-based department store Selfridges, knew the value of doing his homework. Selfridge, an American from Chicago, traveled to London in 1906 with the hope of building his “dream store.” He did just that in 1909, and more than a century later, his stores continue to serve customers in London, Manchester, and Birmingham. Selfridges’ success and staying power is rooted in the scrappy efforts of Harry Selfridge himself, a creative marketer who exhibited “a revolutionary understanding of publicity and the theatre of retail,” as he is described on the Selfridges’ Web site. His department store was known for creating events to attract special clientele, engaging shoppers in a way other retailers had never done before, catering to the holidays, adapting to cultural trends, and changing with the times and political movements such as the suffragists. Selfridge was noted to have said, “People will sit up and take notice of you if you will sit up and take notice of what makes them sit up and take notice.” How do you get people to take notice? How do you stand out in a positive way in order to make things happen? The curiosity and imagination Selfridge employed to successfully build his retail stores can be just as valuable for you to embrace in your circumstances. Perhaps you have landed a meeting, interview, or a quick coffee date with a key decision maker at a company that has sparked your interest. To maximize the impression you’re going to make, you have to know your audience. That means you must respectfully learn what you can about the person, their industry, or the culture of their organization. In fact, it pays to become familiar not only with the person’s current position but also their background, philosophies, triumphs, failures, and major breakthroughs. With that information in hand, you are less likely to waste the precious time you have and more likely to engage in genuine and meaningful conversation.

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The bad news is, everyone looks great on paper and in interviews, but everyone also looks exactly the same. People have figured out how to present themselves as competent, qualified managers who won’t make waves and who won’t make mistakes—but nobody is able to say, “I’ve got ideas that are really new and different!” People are afraid to present themselves as innovators, and consequently innovation itself has become a lost art. This is a problem for American business. But it’s also a golden opportunity for anyone who values originality and knows how to put it to work. You can instantly set yourself apart from the crowd by focusing on what you’ll do right instead of what you won’t do wrong. To do that, you’ll need insight about your strengths and weaknesses, and intelligence about how to maximize your contribution. But most of all you’ll need inspiration—the power to create energy and excitement by what you say, how you look, and above all, what you do. Those are some of the topics we’ll be talking about in this chapter. As a first step toward making yourself unforgettable to others, consider how you see yourself in your own eyes. Image is built upon self-perception. If your self-perception is out of sync with the way you want to be perceived, you will have a hard time making a positive impression—especially if you’re not even fully aware of the problem. This happens to many people. For some reason, we tend to think less of ourselves than we’d like. We also tend to have a lower opinion of ourselves than other people have of us. It

The aim is to get the students actively involved in seeking this evidence: their role is not simply to do tasks as decided by teachers, but to actively manage and understand their learning gains. This includes evaluating their own progress, being more responsible for their learning, and being involved with peers in learning together about gains in learning. If students are to become active evaluators of their own progress, teachers must provide the students with appropriate feedback so that they can engage in this task. Van den Bergh, Ros, and Beijaard (2010: 3) describe the task thus: Fostering active learning seems a very challenging and demanding task for teachers, requiring knowledge of students’ learning processes, skills in providing guidance and feedback and classroom management. The need is to engage students in this same challenging and demanding task. The suggestion in this chapter is to start lessons with helping students to understand the intention of the lesson and showing them what success might look like at the end. Many times, teachers look for the interesting beginning to a lesson – for the hook, and the motivating question. Dan Willingham (2009) has provided an excellent argument for not thinking in this way. He advocates starting with what the student is likely to think about. Interesting hooks, demonstrations, fascinating facts, and likewise may seem to be captivating (and often are), but he suggests that there are likely to be other parts of the lesson that are more suitable for the attention-grabber. The place for the attention-grabber is more likely to be at the end of the lesson, because this will help to consolidate what has been learnt. Most importantly,Willingham asks teachers to think long and hard about how to make the connection between the attention-grabber and the point that it is designed to make; preferably, that point will be the main idea from the lesson. Having too many open-ended activities (discovery learning, searching the Internet, preparing PowerPoint presentations) can make it difficult to direct students’ attention to that which matters – because they often love to explore the details, the irrelevancies, and the unimportant while doing these activities. One of Willingham's principles is that any teaching method is most useful when there is plenty of prompt feedback about whether the student is thinking about a problem in the right way. Similarly, he promotes the notion that assignments should be primarily about what the teacher wants the students to think about (not about demonstrating ‘what they know’). Students are very good at ignoring what you say (‘I value connections, deep ideas, your thoughts’) and seeing what you value (corrections to the grammar, comments on referencing, correctness or absence of facts). Thus teachers must develop a scoring rubric for any assignment before they complete the question or prompts, and show the rubric to the students so that they know what the teacher values. Such formative feedback can reinforce the ‘big ideas’ and the important understandings, and help to make the investment of

What Broch understood by kitsch (and who else before him had even looked into the question with the keenness and profundity it demands?) was by no means a simple matter of degeneracy. Nor did he think of the relation between kitsch and true art as comparable to that of superstition to religion in a religious age, or of pseudo-science to science in the modern mass age. Rather, for him kitsch is art, or art at once becomes kitsch as soon as it breaks out of the controlling value system. L'art pour l'art in particular, appearing though it did in aristocratic and haughty guise and furnishing us - as Broch of course knew - with such convincing works of literature, is actually already kitsch, just as in the commercial realm the slogan "Business is business" already contains within itself the dishonesty of the unscrupulous profiteer, and just as in the First World War the obtrusive maxim "War is war" had already transformed the war into mass slaughter. There are several characteristic elements in this value philosophy of Broch's. It is not only that he defined kitsch as "evil in the value system of art." It is that he saw the criminal element and the element of radical evil as personified in the figure of the aestheticizing literary man (in which category, for instance, he placed Nero and even Hitler), and as one and the same with kitsch. Nor was this because evil revealed itself to the writer understandably first of all in his own "value system." Rather, it was because of his insight into the peculiar character of art and its enormous attraction for man. As he saw it, the real seductiveness of evil, the quality of seduction in the figure of the devil, is primarily an aesthetic phenomenon. Aesthetic in the broadest sense; the businessmen whose credo is "Business is business" and the statesmen who hold with 'War is war" are aestheticizing literati in the "value vacuum." They are aesthetes insofar as they are enchanted by the consonance of their own system, and they become murderers because they are prepared to sacrifice everything to this consonance, this "beautiful" consistency.

In an ideal world, a young man should not be an ironical person. At that age, irony prevents growth, stunts the imagination. It is best to start life in a cheerful and open state of mind, believing in others, being optimistic, being frank with everyone about everything. And then, as one comes to understand things and people better, to develop a sense of irony. The natural progression of human life is from optimism to pessimism; and a sense of irony helps temper pessimism, helps produce balance, harmony. But this was not an ideal world, and so irony grew in sudden and strange ways. Overnight, like a mushroom; disastrously, like a cancer. — Sarcasm was dangerous to its user, identifiable as the language of the wrecker and the saboteur. But irony—perhaps, sometimes, so he hoped—might enable you to preserve what you valued, even as the noise of time became loud enough to knock out windowpanes. What did he value? Music, his family, love. Love, his family, music. The order of importance was liable to change. Could irony protect his music? In so far as music remained a secret language which allowed you to smuggle things past the wrong ears. But it could not exist only as a code: sometimes you ached to say things straightforwardly. Could irony protect his children? Maxim, at school, aged ten, had been obliged publicly to vilify his father in the course of a music exam. In such circumstances, what use was irony to Galya and Maxim? As for love—not his own awkward, stumbling, blurting, annoying expressions of it, but love in general: he had always believed that love, as a force of nature, was indestructible; and that, when threatened, it could be protected, blanketed, swaddled in irony. Now he was less convinced. Tyranny had become so expert at destroying that why should it not destroy love as well, intentionally or not? Tyranny demanded that you love the Party, the State, the Great Leader and Helmsman, the People. But individual love—bourgeois and particularist—distracted from such grand, noble, meaningless, unthinking “loves.” And in these times, people were always in danger of becoming less than fully themselves. If you terrorised them enough, they became something else, something diminished and reduced: mere techniques for survival. And so, it was not just an anxiety, but often a brute fear that he experienced: the fear that love’s last days had come.

This is a good moment to remember one of Mansfield’s Manly Maxims: “Manly men tend their fields.” It means that we take care of the lives and property entrusted to us. It means that we take responsibility for everything in the “field assigned to us.” We cannot do this without knowledge. We cannot do it if we are ignorant of our times, blind to the trends shaping our lives, and oblivious to the basic knowledge that allows us to do what we are called to do as men. We must know enough about law, health, science, economics, politics, and technology to fulfill our roles. We should also know enough about our faith to stand our ground in a secular age, resist heresies, and teach our families. We also shouldn’t be without the benefits of literature and poetry, of good novels and stirring stories, all of which make us more relevant and more effective. We need all of this, and no one is going to force it upon us. Nor will we acquire what we need from a degree program or a study group alone, as valuable as these can be. The truth is that men who aspire to be genuine men and serve well have no choice: they must devote themselves to an aggressive program of self-education. They have to read books, stay current with websites and periodicals, consult experts, and put themselves in a position to know. It isn’t as hard as it sounds, particularly in our Internet age. Much of what a man needs to know can land in his iPad while he is sleeping, but he has to know enough to value this power in the first place. To ignore this duty can mean disaster. How many men have lost jobs because they did not see massive trends on the horizon? How many men have failed to stay intellectually sharp and so gave up ground in their professions to others with more active minds? How many have lost money through uninformed investments or have not taken opportunities in expanding fields or have missed promotions because they had not bothered to learn about new technologies or what changes social media, for example, would bring to their jobs? I do not want to be negative. Learning is a joy. Reading is one of the great pleasures of life. A man ought to invest in knowledge because it is part of living in this world fully engaged and glorifying God. Yet our times also make it essential. The amount of knowledge in the world is increasing. Technology is transforming our lives. New trends can rise like floodwaters and sweep devastation into our homes. Men committed to tending their fields learn, study, research, dig out facts, and test theories. They know how to safeguard their families. They serve well because they serve as informed men.

Thomas Edison once said, “One might think that the money value of an invention constitutes its reward to the man who loves his work. But speaking for myself, I can honestly say this is not so . . . . I continue to find my greatest pleasure, and so my reward, in the work that precedes what the world calls success.

Though it’s hard to believe now, newspapers were once the envy of the business world. Through the eighties and nineties, 20, 30, even 40 percent returns on investment were not uncommon, triple the norm for U.S. industry over the same period. Dollar signs in their eyes, chains devoured up local papers, consolidating and centralizing to maximize shareholder value, sometimes purchasing vibrant independent publications just to kill off competition. The overlords of monopoly journalism became increasingly disconnected from the communities they were supposed to serve. And when profits plateaued, they gutted themselves to maintain growth, trimming staff, reducing reporting budgets, and publishing fluff. Today, newspaper chiefs prefer to point fingers at new technology or distracted readers or even their own staff, but the erosion of standards and depth owes more to their long greedy binge than to the Internet or the rise of blogging or social media.

Great leaders are great storytellers. These leaders know that they must tell powerful stories to engage and enlist their followers. They know that storytelling is the only effective way to create the kind of transmittal of ideas and values that allows a leader’s message to be heard and carried out over time and with many people. They know that the best storytelling taps into deep patterns in the human brain so that the stories fulfill the needs and expectations of the listeners and also create the right sets of messages for the leader’s agenda.