Mediation Best Quotes

I'm sorry, Heather, but everything was not just fine before I got here. You know how I know that? Because you're dead. Okay? You are dead. Dead people don't have lockers, or best friends, or boyfriends. You know why? Because they're dead.-Suze Simon

We don’t normally think of it as such, but writing is a technology, which means that a literate person is someone whose thought processes are technologically mediated. We became cognitive cyborgs as soon as we became fluent readers, and the consequences of that were profound.

Perhaps the best prevention and treatment that exists against all toxin-mediated diseases will never be accepted by conventional medicine, simply because it cannot be patented.

The gap between understanding and misunderstanding can best be bridged by thought!

Father Dominic, however is a way better mediator than I am. Well, maybe not better. But different, certainly. See, he really feels that ghosts are best handled with gentle guidance and earnest advice-same as the living. I'm more in favor of a sort of get-to-the-point approach that tends to involve my fists.

The archetype of the witch is long overdue for celebration. Daughters, mothers, queens, virgins, wives, et al. derive meaning from their relation to another person. Witches, on the other hand, have power on their own terms. They have agency. They create. They praise. They commune with nature/ Spirit/God/dess/Choose-your-own-semantics, freely, and free of any mediator. But most importantly: they make things happen. The best definition of magic I’ve been able to come up with is “symbolic action with intent" — “action" being the operative word. Witches are midwives to metamorphosis. They are magical women, and they, quite literally, change the world.

I’m not resentful of the fact that she decided to marry a guy who lives three thousand miles away, forcing me to leave school in the middle of my sophomore year; abandon the best—and pretty much only—friend I’ve had since kindergarten; leave the city I’ve been living in for all of my sixteen years. Oh, no. I’m not a bit resentful.

Why we write. Because art blows life into the lifeless, death into the deathless. Because art's lie is preferable, in truth, to life's beautiful terror. Because as time does not pass (nothing, as Beckett tells us, passes) it passes the time. Because Death, our mirthless master, is somehow amused by epitaphs. Because epitaphs well struck give Death, our vorcious master, heartburn. Because fiction imitates life's beauty, thereby inventing the beauty life lacks. Because fiction is the best position, at once exotic and familiar, for fucking the world. Because fiction, mediating paradox, celebrates it. Because fiction, mothered by love, loves love as a mother might her unloving child. Because fiction speaks, hopelessly, beautifully, as the world speaks. Because God, created in the storyteller's image, can be destroyed only by its maker. Because in its perversity, art harmonizes the disharmonious, and because in its profanity, fiction sanctifies life. Because, in its terrible isolation, writing is a path to brotherhood. Because in the beginning was the gesture and in the end the come, as well in between what we have are words. Because of all arts, only fiction can unmake the myths that unman men. Because of its endearing futility, its outrageous pretentions. Because the pen, though short, casts a long shadow upon (it must be said) no surface. Because the world is reinvented every day and this is how it is done. Because there is nothing new under the sun except its expression. Because truth, that illusive joker, hides himself in fictions and must therefore be sought there. Because writing, in all spaces unimaginable vastness, is still the greatest adventure of all. And because, alas, what else?

I have seen this restlessness among the people before. It was in another millennium, another decade, and at another time in our history, but it pushed through America like a storm. In ten short years, there was a tempest that transformed what the American Revolution did not address, what the Constitution and the Bill of Rights were afraid to confront, what the Civil War could not unravel, what Reconstruction tried to mediate, and Jim Crow did its best to retrench. This mighty wind made a fundamental shift in the moral character of our nation that has reached every sector of our society. And this history lends us one very powerful reminder today: Nothing can stop the power of a committed and determined people to make a difference in our society.

THE AMYGDALAfn8 IS the archetypal limbic structure, sitting under the cortex in the temporal lobe. It is central to mediating aggression, along with other behaviors that tell us tons about aggression.

I'll never walk again, will I?" I asked, looking woefully down at my ravaged feet. "You will," Jesse said. "Just not for a day or two. Those burns look very painful. They'll need butter." "Butter?" I wrinkled my nose. "The best treatment for burns like those is butter," Jesse said. "Uh," I said. "Maybe back in 1850. Now we tend to rely on the healing power of Neosporin. There's a tube of it in my medicine cabinet behind you.

Our best machines are made of sunshine; they are all light and clean because they are nothing but signals, electromagnetic waves, a section of a spectrum, and these machines are eminently portable, mobile - a matter of immense human pain in Detroit and Singapore. People are nowhere near so fluid, being both material and opaque [...] The new machines are so clean and light. Their engineers are sun-worshippers mediating a new scientific revolution associated with the night-dream of post-industrial society.

If Father Dominic died, I would have lost the best mentor I'd ever had, and, absurdly enough, one of the best friends I'd ever had, as well. If someone had told me that the first day I'd walked into his office so many years ago, I'd never have believed it. What could an agnostic girl from Brooklyn and an elderly Catholic priest from California possibly have in common? The ability to help wayward spirits find their way home, it turned out ... even if, as Father Dom had pointed out, we hadn't always agreed on our methodology.

Testosterone has another important effect: It increases levels of dopamine, the feel-good chemical in the brain that mediates the reward network. Pay raises, compliments, sex, experiencing any kind of success—all result in increased levels of dopamine in the brain.

The amygdala also helps mediate both innate and learned fear.18 The core of innate fear (aka a phobia) is that you don’t have to learn by trial and error that something is aversive. For example, a rat born in a lab, who has interacted only with other rats and grad students, instinctually fears and avoids the smell of cats.

They are people with a passion for faith, but not intelligent enough to make a faith for themselves. Pure in spirit, but weaklings as a rule, longing for a mediator who will guide them whither they should go, they form the best possible recruits for the support of new religious sects and novel doctrines of one kind or another.

Remarkably, the size of neurons’ dendritic trees in the hippocampus expands and contracts like an accordion throughout a female rat’s ovulatory cycle, with the size (and her cognitive skills) peaking when estrogen peaks.fn6 Thus, neurons can form new dendritic branches and spines, increasing the size of their dendritic tree or, in other circumstances, do the opposite; hormones frequently mediate these effects.

The built environment is shaped not only by private sector development pratices, but also by the honored and fascinating field of planning. Planners in towns, counties, regional and state government, consulting firms and in economic development agencies translate ideas about human settlements into concrete designs. They can be generalists or specialize in transportation, urban centers, rural land use, economic development and more. At its best, the planning profession aims to mediate tensions between people, social groups, and the natural environment by creating an orderly process for determining common values, shared priorities and elegant principles for transcending conflicts. Therefore planners may find themselves caught in some of the most challenging political crossfire to be found. But they also have the opportunity to educate many sectors and communities.

A few minutes later, the lifeguard came trudging back in our direction, looking no less handsome in wet hair than he had in dry. He swung himself up to his tower, spoke briefly into his radio - probably putting out a B.O.L.O. on Dopey: Be On the Look Out for an extremely stupid wrestler in a wetsuit, showing off for his stepsister's best friend from out of town - then returned to scanning the waves for other potential drowning victims.

Two complications illustrate some endocrine principles.fn16 Estrogen contributes to maternal aggression. But estrogen can also reduce aggression and enhance empathy and emotional recognition. It turns out there are two different types of receptors for estrogen in the brain, mediating these opposing effects and with their levels independently regulated. Thus, same hormone, same levels, different outcome if the brain is set up to respond differently.51

In the world of journalism, the personal Web site ("blog") was hailed as the killer of the traditional media. In fact it has become hailed as the killer of the traditional media. In fact it has become something quite different. Far from replacing newspapers and magazines, the best blogs-and the best are very clever- have become guides to them, pointing to unusual sources and commenting on familiar ones. They have become mediators for the informed public.

The sympathetic nervous system (SNS) mediates the body’s response to arousing circumstances, for example, producing the famed “fight or flight” stress response. To use the feeble joke told to first-year medical students, the SNS mediates the “four Fs—fear, fight, flight, and sex.” Particular midbrain/brain-stem nuclei send long SNS projections down the spine and on to outposts throughout the body, where the axon terminals release the neurotransmitter norepinephrine.

There were thousands of Kantoreks, all of whom were convinced that they were acting for the best—in a way that cost them nothing. And that is why they let us down so badly. For us lads of eighteen they ought to have been mediators and guides to the world of maturity, the world of work, of duty, of culture, of progress—to the future. We often made fun of them and played jokes on them, but in our hearts we trusted them. The idea of authority, which they represented, was associated in our minds with a greater insight and a more humane wisdom. But the first death we saw shattered this belief. We had to recognize that our generation was more to be trusted than theirs. They surpassed us only in phrases and in cleverness. The first bombardment showed us our mistake, and under it the world as they had taught it to us broke in pieces. While they continued to write and talk, we saw the wounded and dying. While they taught that duty to one’s country is the greatest thing, we already knew that death-throes are stronger.

In agricultural communities, male leadership in the hunt ceased to be of much importance. As the discipline of the hunting band decayed, the political institutions of the earliest village settlements perhaps approximated the anarchism which has remained ever since the ideal of peaceful peasantries all round the earth. Probably religious functionaries, mediators between helpless mankind and the uncertain fertility of the earth, provided an important form of social leadership. The strong hunter and man of prowess, his occupation gone or relegated to the margins of social life, lost the umambiguous primacy which had once been his; while the comparatively tight personal subordination to a leader necessary to the success of a hunting party could be relaxed in proportion as grain fields became the center around which life revolved. Among predominantly pastoral peoples, however, religious-political institutions took a quite different turn. To protect the flocks from animal predators required the same courage and social discipline which hunters had always needed. Among pastoralists, likewise, the principal economic activity- focused, as among the earliest hunters, on a parasitic relation to animals- continued to be the special preserve of menfolk. Hence a system of patrilineal families, united into kinship groups under the authority of a chieftain responsible for daily decisions as to where to seek pasture, best fitted the conditions of pastoral life. In addition, pastoralists were likely to accord importance to the practices and discipline of war. After all, violent seizure of someone else’s animals or pasture grounds was the easiest and speediest way to wealth and might be the only means of survival in a year of scant vegetation. Such warlikeness was entirely alien to communities tilling the soil. Archeological remains from early Neolithic villages suggest remarkably peaceful societies. As long as cultivable land was plentiful, and as long as the labor of a single household could not produce a significant surplus, there can have been little incentive to war. Traditions of violence and hunting-party organization presumably withered in such societies, to be revived only when pastoral conquest superimposed upon peaceable villagers the elements of warlike organization from which civilized political institutions without exception descend.

We live on a globe of abundance, though we are spending down its resources fast, racking up ecological debt. If we were to halt the excess, the frenzy, and bring it into balance, there would be plenty for us all. We are laboring under the misapprehension that we will run dry—that if we do not shore up a year’s supply of toilet paper, we will be left foraging for leaves, and that if we don’t have pantries lined with canned food we’ll never crack open, we’ll starve. These are lies, a function of a market that mediates between us and supply. We need to stop wasting one of the only nonreplenishable sources—our time—trying to control the future and steer our attention back to this moment. We’re here, what do we need?

When he was twenty-three years old, he (George Fox) saw the inner light in a vision. For him it symbolized the spirit against the letter, silence against chatter, experience against dogma, and equality against all who build inequality on authority and power, be it of the state or religion. His mistrust of the official Anglican Church was immense. He spoke with disdain of the "towered houses" and was tormented by the ringing of church bells. He frequently interrupted preachers, standing in the church's doorway, a hat covering his head, and uttering threatening words toward the pulpit, causing great excitement in the gathered congregation. It often resulted in Fox being beaten up, banished, and, later on, jailed for years. What aroused his ire, above all, were the priests who, without ever having experienced or even looked for illumination, presented themselves as servants of God but, in truth, comprised a "society of cannibals." It is "not enough to have been educated in Oxford or Cambridge in order to become capable for and efficient in the service of Christ. To this day it is difficult for many Friends to speak of "Quaker theology." The Friends believe in Scripture - George Fox knew it by heart - but they also believe that the Spirit transcends Scripture and that the inner light is experienced by all human beings without human mediation. "The inner light," "the inward teacher" are names that the early Quakers gave to their experiences of the Spirit. They believe that everyone can meet the "Christ within," even though he has different names in different ages and places and is not tied to any form of religion. This light is open to everyone and, yet, it is not simply the natural light of reason. In a conversation that Fox had with Lord Protector Oliver Cromwell, he vigorously resisted this rational interpretation. In every human being is "that of God," hidden, eclipsed, often forgotten. Linguistically a clumsy expression at best, "that of God in everyone" is the foundation of human dignity. In addition, it is the admonition to believe in it, to discover it in each and everyone and to respond to it. Fox said, "Walk joyfully on the earth and respond to that of God in every human being.

There were thousands of Kantoreks, all of whom were convinced that they were acting for the best—in a way that cost them nothing. And that is why they let us down so badly. For us lads of eighteen they ought to have been mediators and guides to the world of maturity, the world of work, of duty, of culture, of progress—to the future…The idea of authority, which they represented, was associated in our minds with a greater insight and a more humane wisdom. But the first death we saw shattered this belief. We had to recognize that our generation was more to be trusted than theirs. They surpassed us only in phrases and in cleverness. The first bombardment showed us our mistake, and under it the world as they had taught it to us broke in pieces.

Well, life is short at the best: seventy years, they say, pass like like a vapour, like a dream when one awaketh; and every path trod by human feet terminates in one bourne — the grave: the little chink in the surface of this great globe — the furrow where the mighty husbandman with the scythe deposits the seed he has shaken from the ripe stem; and there it falls, decays, and thence it springs again, when the world has rolled round a few times more. So much for the body: the soul meantime wings its long flight upward, folds its wings on the brink of the sea of fire and glass, and gazing down through the burning clearness, finds there mirrored the vision of the Christian's triple Godhead: the Sovereign Father; the Mediating Son; the Creator Spirit. Such words, at least, have been chosen to express what is inexpressible: to describe what baffles description. The soul's real hereafter, who shall guess?

The social system of capital separates most people from the conditions of existence. This compels the vast majority to accept the mediations of work and commodity consumption in order to maintain a minimal existence at the expense of their lives, desires and dreams, of their individuality. The artificial economic scarcity imposed by capital leads to a competition that is often promoted in the United States as the basis of "individualism" in spite of the fact that it creates nearly identical mediocre existences in which life is subsumed in survival... If all individuals are indeed to be free to create their lives and relations as they desire, it is necessary to create a world in which equality of access to the means and conditions of existence is reality. This requires the total destruction of economy—the end of property, commodity exchange and work. Thus we see that the generalized realization of individual freedom goes hand-in-hands with the best aspects of the anarcho-communist ideal and can only be achieved through a revolutionary transformation.

We don’t normally think of it as such, but writing is a technology, which means that a literate person is someone whose thought processes are technologically mediated. We became cognitive cyborgs as soon as we became fluent readers, and the consequences of that were profound. Before a culture adopts the use of writing, when its knowledge is transmitted exclusively through oral means, it can very easily revise its history. It’s not intentional, but it is inevitable; throughout the world, bards and griots have adapted their material to their audiences, and thus gradually adjusted the past to suit the needs of the present. The idea that accounts of the past shouldn’t change is a product of literate cultures’ reverence for the written word. Anthropologists will tell you that oral cultures understand the past differently; for them, their histories don’t need to be accurate so much as they need to validate the community’s understanding of itself. So it wouldn’t be correct to say that their histories are unreliable; their histories do what they need to do.

And frankly the people who seem to best understand that we are creatures of love and desire, not thoughts, are the current giant tech companies of the world. Think about how Apple exists with a temple-like space (tell me their retail stores don't feel so "set apart" from the ordinary retail design that it doesn't immediately conjure up sacred feelings) where you go to sacrifice (enormously large portions of your money) to obtain that which you are looking for - connection, meaning and depth. People stand in line all night, some even camping out on the sidewalk, for the latest device that offers those implicitly understood benefits. This phone can, and will, be more than a phone. I think it's even fair to say that Apple is a religion with Steve Jobs as a priest (who has become a venerated secular saint after his death), mediating between man and God to give us what we want. Connection. Power. God-like knowledge of good and evil. And we take the phone, and we crouch and bend over. Usually with heads bowed. Laser focused on something. Blocking out all around us. We are silent and solemn. Tending not to speak. And then we perform a certain behaviour over and over and over again. Sound familiar? Swipe.

Dopey, in out of his depth, began to look desperate. "Debbie Mancuso," he yelled, "and I are not having sex!" I saw my mom and Andy exchange a quick, bewildered glance. "I should certainly hope not," Doc, Dopey's little brother, said as he breezed past us. "But if you are, Brad, I hope you're using condoms. While a good-quality latex condom has a failure rate of about two percent when used as directed, typically the failure rate averages closer to twelve percent. That makes them only about eighty-five percent effective against preventing pregnancy. If used with a spermicide, the effectiveness improves dramatically. And condoms are our best defense - though not as good, of course, as abstention - against some STDs, including HIV." Everyone in the kitchen - my mother, Andy, Dopey, Sleepy, and I - stared at Doc, who is, as I think I mentioned before, twelve. "You," I finally said, "have way too much time on your hands." Doc shrugged. "It helps to be informed. While I myself am not sexually active at the current time, I hope to become so in the near future." He nodded toward the stove. "Dad, your chimichangas, or whatever they are, are on fire." While Andy jumped to put out his cheese fire, my mother stood there, apparently, for once in her life, at a loss for words.

an idle threat, for Nuri Said with the guns had gone back to Guweira. There were only one hundred and eighty Turks in the village, but they had supporters in the Muhaisin, a clan of the peasantry; not for love so much as because Dhiab, the vulgar head-man of another faction, had declared for Feisal. So they shot up at Nasir a stream of ill-directed bullets. The Howeitat spread out along the cliffs to return the peasants' fire. This manner of going displeased Auda, the old lion, who raged that a mercenary village folk should dare to resist their secular masters, the Abu Tayi. So he jerked his halter, cantered his mare down the path, and rode out plain to view beneath the easternmost houses of the village. There he reined in, and shook a hand at them, booming in his wonderful voice: 'Dogs, do you not know Auda?' When they realized it was that implacable son of war their hearts failed them, and an hour later Sherif Nasir in the town-house was sipping tea with his guest the Turkish Governor, trying to console him for the sudden change of fortune. At dark Mastur rode in. His Motalga looked blackly at their blood enemies the Abu Tayi, lolling in the best houses. The two Sherifs divided up the place, to keep their unruly followers apart. They had little authority to mediate

My father’s hopes were high for his return to Jaffa when the Swedish nobleman Count Folke Bernadotte was appointed on May 20, 1948 as the UN mediator in Palestine, the first official mediation in the UN’s history. He seemed the best choice for the mission. During the Second World War Bernadotte had helped save many Jews from the Nazis and was committed to bringing justice to the Palestinians. His first proposal of June 28 was unsuccessful, but on September 16 he submitted his second proposal. This included the right of Palestinians to return home and compensation for those who chose not to do so. Any hope was short-lived. Just one day after his submission he was assassinated by the Israeli Stern Gang. Bernadotte’s death was a terrible blow to my father and other Palestinians, who had placed their hopes in the success of his mission. Three months later, on December 11, the UN General Assembly passed Resolution 194, which states that: refugees wishing to return to their homes and live at peace with their neighbors should be permitted to do so at the earliest practicable date, and that compensation should be paid for the property of those choosing not to return and for loss of or damage to property which, under principles of international law or equity, should be made good by the Governments or authorities responsible.

Dopey, on my right - as usual, I'd ended up sitting on the hump in the middle of the backseat - muttered, "I don't know what you see in that headcase Meducci anyway." Doc said, "Oh, that's easy. Females of any species tend to select the male partner who is best able to provide for her and any offspring which might result from their coupling. Michael Meducci, being a good deal more intelligent than most of his classmates, amply fulfills that role, in addition to which he has what is considered, by Western standards of beauty, an outstanding physique - if what I've overheard Gina and Suze saying counts for anything. Since he is likely to pass on these favorable genetic components to his children, he is irresistible to breeding females everywhere - at least, discerning ones like Suze." There was silence in the car ... the kind of silence that usually followed one of Doc's speeches. Then Gina said reverently, "They really should move you up a grade, David." "Oh, they've offered," Doc replied, cheerfully, "but while my intellect might be evolved for a boy my age, my growth is somewhat retarded. I felt it was inadvisable to thrust myself into a population of males much larger than I, who might be threatened by my superior intelligence." "In other words," Sleepy translated for Gina's benefit, "we didn't want him getting his butt kicked by the bigger kids.

It is worth noting that in the further course of his argument the question of the play instinct retires into the background in favour of the aesthetic mood, which seems to have acquired an almost mystical value. This, I believe, is no accident, but has a quite definite cause. Often it is the best and most profound ideas in a man’s work which most obstinately resist a clear formulation, even though they are hinted at in various places and should therefore really be ripe enough for a lucid synthesis to be possible. It seems to me that we are faced with some such difficulty here. To the concept of an aesthetic mood as a mediating creative state Schiller himself brings thoughts which at once reveal its depth and seriousness. And yet, quite as clearly, he picks on the play instinct as the long-sought mediating activity. Now it cannot be denied that these two concepts are in some sort opposed, since play and seriousness are scarcely compatible. Seriousness comes from a profound inner necessity, but play is its outward expression, the face it turns to consciousness. It is not, of course, a matter of wanting to play, but of having to play; a playful manifestation of fantasy from inner necessity, without the compulsion of circumstance, without even the compulsion of the will.95 It is serious play. And yet it is certainly play in its outward aspect, as seen from the standpoint of consciousness and collective opinion. That is the ambiguous quality which clings to everything creative.

One of the best means of preserving the balance of political community and promoting the necessary social and political changes is by keeping the dialogue open with all the political actors who accept the basic rules of the game and are committed to preserving the basic values of the society. This ... explains why many of the thinkers studied in this book, from [Raymond] Aron and [Norberto] Bobbio to [Adam] Michnik, successfully practiced the art of dialogue across the aisle and refused to see the world in black-and-white contrasts. If they adopted the role of committed or engaged spectators, they also maintained a certain degree of detachment and skepticism in their attitudes and political judgments. Their invitation to dialogue and their willingness to speak to their critics illustrated their courage and determination not to look for 'safe spaces' and lukewarm solutions. Instead, they saw themselves as mediators whose duty was to open a line of communication with their opponents who disagreed with them. The dialogue they staged was at times difficult and frustrating, and their belief in the (real or symbolic) power of discussion was an open act of defiance against the crusading spirit of their age, marked by political sectarianism, monologue, and ideological intransigence. Aron and the other moderates studied here were convinced that we can improve ourselves not so much by seeking a fictitious harmony with our critics as by engaging in an open debate with them, as long as we all remain committed to civility and rational critique. In this regard, they all acted as true disciples of Montaigne, who once acknowledged that 'no premise shocks me, no belief hurts me, no matter how opposite they may be. ... When I am contradicted it arouses my attention not my wrath.' This is exactly how Aron and other moderates felt and behaved. They were open to being challenged and did not shy away from correcting others when they thought fit. Yet, in so doing, they did not simply seek to refute or defeat their opponents' arguments, being aware that the truth is almost never the monopoly of a single camp or group.

Ironically,” she commented, “this will be the first time I’ve ever done anything to please my father.” With a sympathetic murmur, Matthew gathered Daisy close against him. He knew her father as well as anyone, having become well acquainted with the man’s tempers, his self-absorption, his impossible standards. And yet he understood what it had required for Bowman to build a great fortune from scratch, the sacrifices he’d had to make. Bowman had discarded everything that would have gotten in the way of achieving his goals. Including closeness with his wife and children. For the first time it occurred to Matthew that Bowman and his family would benefit from someone acting as a mediator, to ease their communications with each other. If such a thing were in his power, he would find a way to do it. “You,” he whispered in Daisy’s hair, “are the best thing he’s ever done. Someday he’ll realize that.” He felt her smile against his skin. “I doubt it. But it’s nice of you to say so. You don’t have to be concerned on that account, you know. I reconciled myself to the way he was a long time ago.” Once again Matthew was taken unaware by the extent of the feelings she inspired in him, his own limitless desire to fill her with happiness. “Whatever you need,” he whispered, “Whatever you want, I’ll get it for you. Just tell me.” Daisy stretched comfortably, a pleasant shiver running through her limbs. She touched his lips with her fingers, tracing the smoothness. “I want to know what your five-dollar wish was for.” “Is that all?” He smiled beneath her exploring fingertips. “I wished you would find someone who wanted you as much as I did. But I knew it wouldn’t come true.” The candlelight slid over Daisy’s delicate features as she raised her head to look at him. “Why not?” “Because I knew no one could ever want you as much as I do.” Daisy levered herself farther over him until her hair tumbled in a dark curtain around them both. “What was your wish?” Matthew asked, combing his fingers through the fall of shimmering hair. “That I could find the right man to marry.” Her tender smile stopped his heart. “And then you appeared.

1. You most want your friends and family to see you as someone who …     a. Is willing to make sacrifices and help anyone in need.     b. Is liked by everyone.     c. Is trustworthy.     d. Will protect them no matter what happens.     e. Offers wise advice. 2. When you are faced with a difficult problem, you react by …     a. Doing whatever will be the best thing for the greatest number of people.     b. Creating a work of art that expresses your feelings about the situation.     c. Debating the issue with your friends.     d. Facing it head-on. What else would you do?     e. Making a list of pros and cons, and then choosing the option that the evidence best supports. 3. What activity would you most likely find yourself doing on the weekend or on an unexpected day off?     a. Volunteering     b. Painting, dancing, or writing poetry     c. Sharing opinions with your friends     d. Rock-climbing or skydiving!     e. Catching up on your homework or reading for pleasure 4. If you had to select one of the following options as a profession, which would you choose?     a. Humanitarian     b. Farmer     c. Judge     d. Firefighter     e. Scientist 5. When choosing your outfit for the day, you select …     a. Whatever will attract the least amount of attention.     b. Something comfortable, but interesting to look at.     c. Something that’s simple, but still expresses your personality.     d. Whatever will attract the most attention.     e. Something that will not distract or inhibit you from what you have to do that day. 6. If you discovered that a friend’s significant other was being unfaithful, you would …     a. Tell your friend because you feel that it would be unhealthy for him or her to continue in a relationship where such selfish behavior is present.     b. Sit them both down so that you can act as a mediator when they talk it over.     c. Tell your friend as soon as possible. You can’t imagine keeping that knowledge a secret.     d. Confront the cheater! You might also take action by slashing the cheater’s tires or egging his or her house—all in the name of protecting your friend, of course.     e. Keep it to yourself. Statistics prove that your friend will find out eventually. 7. What would you say is your highest priority in life right now?     a. Serving those around you     b. Finding peace and happiness for yourself     c. Seeking truth in all things     d. Developing your strength of character     e. Success in work or school

Unable to understand how or why the person we see behaves as he does, we attribute his behavior to a person we cannot see, whose behavior we cannot explain either but about whom we are not inclined to ask questions. We probably adopt this strategy not so much because of any lack of interest or power but because of a longstanding conviction that for much of human behavior there are no relevant antecedents. The function of the inner man is to provide an explanation which will not be explained in turn. Explanation stops with him. He is not a mediator between past history and current behavior, he is a center from which behavior emanates. He initiates, originates, and creates, and in doing so he remains, as he was for the Greeks, divine. We say that he is autonomous—and, so far as a science of behavior is concerned, that means miraculous. The position is, of course, vulnerable. Autonomous man serves to explain only the things we are not yet able to explain in other ways. His existence depends upon our ignorance, and he naturally loses status as we come to know more about behavior. The task of a scientific analysis is to explain how the behavior of a person as a physical system is related to the conditions under which the human species evolved and the conditions under which the individual lives. Unless there is indeed some capricious or creative intervention, these events must be related, and no intervention is in fact needed. The contingencies of survival responsible for man’s genetic endowment would produce tendencies to act aggressively, not feelings of aggression. The punishment of sexual behavior changes sexual behavior, and any feelings which may arise are at best by-products. Our age is not suffering from anxiety but from the accidents, crimes, wars, and other dangerous and painful things to which people are so often exposed. Young people drop out of school, refuse to get jobs, and associate only with others of their own age not because they feel alienated but because of defective social environments in homes, schools, factories, and elsewhere. We can follow the path taken by physics and biology by turning directly to the relation between behavior and the environment and neglecting supposed mediating states of mind. Physics did not advance by looking more closely at the jubilance of a falling body, or biology by looking at the nature of vital spirits, and we do not need to try to discover what personalities, states of mind, feelings, traits of character, plans, purposes, intentions, or the other perquisites of autonomous man really are in order to get on with a scientific analysis of behavior.

There was worse. Philosophers needed to be able to think freely and to follow their ideas wherever they might lead. There was a kind of sociopathic madness to their endeavor. They were the ultimate iconoclasts, subversive by their very nature, because social and political activity was based on popular opinion, public dogma, and unexamined tradition, whereas philosophy existed to scrutinize all opinions, dogmas, and traditions. For those bounded by a belief in common morality, which is to say just about everyone, philosophers were immoralists or, at best, amoralists. These suspicions of the general public were not unfounded. Philosophers really were subversive! (Here, too, Strauss and Arendt shared a common—one might say Nietzschean—perspective. “Thinking,” Arendt wrote, “inevitably has a destructive, undermining effect on all established criteria, values, measurements for good and evil, in short on those customs and rules of conduct we treat of in morals and ethics.”) To survive in a world intrinsically hostile to freethinking, philosophers had to employ “esoteric writing” while presenting a public face of moderation and quiescence, whatever radical ideas they might be harboring. “Thought must be not moderate, but fearless, not to say shameless. But moderation is a virtue controlling the philosopher’s speech.” Or as Strauss also put it: “In political things it is a sound rule to let sleeping dogs lie.” The best hope for the preservation of freedom of thought was to remain inconspicuous. The wise knew not to poke the beast. Inconspicuousness was not always possible. Constantly vulnerable to tyrants and to tyrannical majorities, philosophers were in need of friends, not only other philosophers with whom they could exchange ideas but also more practical people who could mediate between the contemplative elite and the vulgar masses. The philosophers’ best friends in the ordinary world were the people Strauss called “gentlemen.” Philosophers were not equipped to plunge into the political world, which consisted of “very long conversations with very dull people on very dull subjects.” Neither did they have the power to impose their will on the majority even if they had wanted to, which they didn’t. Instead, they needed the help of gentlemen who appreciated the value of freedom of thought yet could function among the ignorant populace. Philosophers, who were disinterested by definition, could instruct these gentlemen to shun private advantage and personal gain for the common good—and it would help if the gentlemen were wealthy so that the prospect of acquiring riches at the public expense would be less enticing—but it was up to the gentlemen to act as the bridge between the pure thinking of the minority and the material self interest of the majority and to win the support of the citizenry at large.

Was Christ a chosen servant of God, and shall not we take God’s choice? Is not God’s choice the best and the wisest? Hath God chosen Christ to work our salvation, and shall we choose any other? Shall we run to saints’ mediation, to the virgin Mary, and others, for intercession, which is a part of Christ’s office? Who chose Mary, and Peter, and Paul to this work? There is no mention in Scripture of them for this purpose, but behold my servant, whom I have chosen.

He claims that the short ninety-second slices of news ‘dishonours’ the world’s horrors, whilst the best documentaries can achieve ‘the prerequisite of moral vision itself’, given how their length and structure enable contextualization of complex events (1998, 30–32).

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Studies have found that people learn more from coordinated words, diagrams, and sounds than from text alone. The human-computer interaction experts came to understand that the best designs carefully engaged multiple human senses, which are neurologically designed to receive and integrate information in parallel. Other researchers focused on how computers allow people to connect with one another, and how people connect with information about themselves that we increasingly store in digital form. All of this greatly increased the potential for using computers to help students learn. Yet despite those decades of technological progress and mounting evidence that students learned perfectly well in a variety of technology-aided and mediated environments, it did not change the nature of the hybrid university in any important way.

Between two absolutely different spheres, as between subject and object, there is no causality, no correctness, no expression, but at best only an aesthetical relation; I mean a suggestive transference, a stammering translation into a completely foreign language—for which one at any rate needs a freely poeticizing and freely inventive mediating sphere and mediating force.

The very best meditators seem even to be able to suppress their startle response, a rudimentary physiological reaction to loud noises or other sudden stimuli that is mediated through the amygdala. (The strength of one’s startle response—whether measured in infancy or adulthood—has been shown to be highly correlated with the propensity to develop anxiety disorders and depression.)

The best preacher for you is the preacher who is faithful to God’s Word. Even better if he’s willing to meet you over coffee or visit you in the hospital. There’s a reason we don’t only read Scripture together in each worship service. Preaching brings the authority of God’s Word to bear, through the mediating personality and experience of the teacher, on a contemporary context with particular local and personal demands.

To actually make peace, where open wrong, hostility, and destruction now operate, is the hardest and best work in the world. It involves saying true words that some people might not like to hear: “That’s wrong. Let’s solve it.” It involves confronting evils, rescuing victims, calling wrongdoers to accountability: “You can’t treat people that way.” It involves anger on behalf of victims and to the face of victimizers. But such merciful anger always maintains its sense of proportion, its perspective, and its constructive purpose. The process of problem-solving, of peacemaking—of making right what is wrong—is often long and hard. It takes honesty. It’s almost always complicated and uncomfortable. You’ll need patience yet again. You’ll need to forgive again. You’ll need more charity. You’ll need to check your attitudes, words, and actions. You’ll need the Holy Spirit to mediate the mercy and strength of Christ in order for you to do it in some semblance of the right way. You will often need forgiveness yourself as you stumble in your peacemaking. When you fail to be merciful as your Father in heaven has been merciful to you in Christ, you will have to call out for mercy from above. And yet you’ll continue to pursue the constructive conflict with darkness because that is the way redemption is accomplished.

Bulgur, kamut, barley, triticale, and rye share genetic heritage with wheat and therefore have at least some of the potential effects of wheat and should be avoided. Other nonwheat grains, such as oats (though, for some gluten-intolerant people, especially those with immune-mediated diseases such as celiac disease, even oats may fall into the “never” list), quinoa, millet, amaranth, teff, chia seed, and sorghum, are essentially carbohydrates without the immune or brain effects of wheat. While not as undesirable as wheat, they do take a metabolic toll. Therefore, these grains are best used after the wheat withdrawal process is over, once metabolic goals and weight loss have been achieved, and a relaxation of diet is permissible

[W]here the rationalist sees contact with theoretical considerations as a source of contamination, we should instead view such influence as potentially beneficial. Theory-mediated judgment is not automatically “contaminated”; under the right circumstances, and under the guidance of appropriate theory, it is instead a source of correction and illumination. We should not search for a realm of reason somehow insulated from and uninformed by our best available theories. Instead we should welcome the prospect of a conception of rational inference which is itself fully vetted by all available evidence.

The Christian belief is that Jesus, as God, is the only one who can bring humanity back to God. He was the only person in history with such a pedigree. 1 Timothy 2:5 tells us plainly, “There is one God, and there is one mediator between God and men, the man Christ Jesus.” As a man, he could represent humanity. He was tempted in every way, and yet he never sinned. Jesus is our proverbial “best foot forward” as far as humanity goes. Jesus is also God. As such he is able to serve as a “middle man” and usher us into the very presence of God. The amazing thing is that Jesus offers his righteousness to anyone who will receive it. Rather than being receptive to this offer, we complain there are not other ways to God. While it is incredibly gracious that God would offer any way back to him, people complain that he did not provide ten ways. The offer for salvation is available to all. Instead of being exclusive, Christianity is actually very inclusive. Everyone is welcome to come to Jesus. It does not matter who they are, or what they have done. The Bible tells us, “…whoever believes in him shall have eternal life” (John 3:16). Whether they be Jew, Hindu, Sikh, Greek, Canadian, African, athlete, entrepreneur, lawyer, or academic, the offer is there — come to Jesus.

The Lockean logic of custom suggests strongly that open-source hackers observe the customs they do in order to defend some kind of expected return from their effort. The return must be more significant than the effort of homesteading projects, the cost of maintaining version histories that document “chain of title”, and the time cost of making public notifications and waiting before taking adverse possession of an orphaned project. Furthermore, the “yield” from open source must be something more than simply the use of the software, something else that would be compromised or diluted by forking. If use were the only issue, there would be no taboo against forking, and open-source ownership would not resemble land tenure at all. In fact, this alternate world (where use is the only yield, and forking is unproblematic) is the one implied by existing open-source licenses. We can eliminate some candidate kinds of yield right away. Because you can’t coerce effectively over a network connection, seeking power is right out. Likewise, the open-source culture doesn’t have anything much resembling money or an internal scarcity economy, so hackers cannot be pursuing anything very closely analogous to material wealth (e.g. the accumulation of scarcity tokens). There is one way that open-source activity can help people become wealthier, however — a way that provides a valuable clue to what actually motivates it. Occasionally, the reputation one gains in the hacker culture can spill over into the real world in economically significant ways. It can get you a better job offer, or a consulting contract, or a book deal. This kind of side effect, however, is at best rare and marginal for most hackers; far too much so to make it convincing as a sole explanation, even if we ignore the repeated protestations by hackers that they’re doing what they do not for money but out of idealism or love. However, the way such economic side effects are mediated is worth examination.

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[L]anguage functions best when we mediate between the descriptive and prescriptive influences, changing the rules to better suit some things, but sticking to them for others.

If you listen to music, dance daily and mediate, you have the best medicine for your mind, body and soul.

At its heart, neoliberalism is a theory of political economic practices that proposes that human well-being can best be advanced by liberating individual—not collective, please note—individual entrepreneurial freedoms defined in very particular ways, and skills within an institutional framework characterized by strong private property rights, so-called “free markets,” and so-called “free” trade. If I could just have my hands doing air quotes, I’d be doing it continuously, but you can see that in your imagination. The role of the state under neoliberal philosophy is to create and preserve an institutional framework that’s appropriate to these kinds of practices. It must guarantee the quality and integrity of money. Also set up those military defense, police, and legal structures and functions required to secure private property rights, and to guarantee, by force if need be (and we’ve seen some of this already in the conversation about militarism; we’ll see more of it), by force if need be, the proper functioning of markets. That’s the role of the state. If markets do not exist in areas such as land, water, education, health care, social security, or environmental pollution, then they must be created by state action if necessary. You can see these things immediately as either prior public goods or public resources, these are all to be brought under the rubrics of the market through privatization, an essential feature of neoliberalism. Any other actions by the state are deemed then to be illegitimate, but you can tell already that the state has a very significant role to play here, even though proponents of neoliberalism and their rhetoric constantly downplay both the role and the necessity of the state. It should also be quite clear, immediately and despite this rhetoric, that neoliberalism is not really an unencumbered, non-state-mediated enterprise.

Values are the non-negotiables in our belief system that would never change regardless of the setting or external pressures. They are best discerned by observing our actions, which reflect our character. Values stem from who we are. They would show up in whatever sort of business we were running. Purpose is the reason why our particular organization exists. (Later in life, the same values might lead to a different purpose, mediated through a different business.) Mission is how the organization will achieve the purpose for our existence, based on the values that we share. (Any given purpose could lead to multiple missions. Your mission is how you choose to implement your purpose.) Vision is the destination. It’s what the end result will look like if my values lead to a certain purpose whose mission my organization exists to fulfill. It connects purpose with impact. (This is the huge, wide-ranging vision that drives you forward. It’s aspirational in nature.)

rule of two.” He would get the two people most closely involved in the decision to gather more information and work together on the best solution, and usually they would come back a week or two later having decided together on the best course of action. The team almost always agreed with their recommendation, because it was usually quite obvious that it was the best idea. The rule of two not only generates the best solution in most cases, it also promotes collegiality. It empowers the two people who are working on the issue to figure out ways to solve the problem, a fundamental principle of successful mediation.13 And it forms a habit of working together to resolve conflict that pays off with better camaraderie and decision making for years afterward.*14

All these nervous people, from the unemployed to the public figure liable at any moment to incur the wrath of those whose investment he represents, believe that only by empathy, assiduity, serviceability, arts and dodges, by tradesmen’s qualities, can they ingratiate themselves with the executive they imagine omnipresent, and soon there is no relationship that is not seen as a ‘connection’, no impulse not first censored as to whether it deviates from the acceptable. The concept of connections, a category of mediation and circulation, never flourished best in the sphere of circulation proper, the market, but in closed and monopolistic hierarchies. Now that the whole of society is becoming hierarchical, these murky connections are proliferating wherever there used still to be an appearance of freedom.

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The C can be a Lodestone who liberates, an Educator who enlightens or an Anchor who helps the A remain authentic, but they must also, in some way, help their A deliver successful outcomes. The C’s reputation as someone who makes a difference rests more with what they make happen than what they say. Cs deliver in many different ways, some by keeping the peace, mediating and making sense of agendas; others by radiating energy, ideas and creating environments in which positive action thrives; others by fixing whatever needs to be fixed to get the job done; still others by seeing several moves ahead and playing the game with constructive cunning. All are legitimate leadership contributions.

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He said the best contract lawyers were the ones who heard the unspoken. The hopes and dreams and fears that both sides held, sometimes so tightly they didn’t even know it themselves. A good contract attorney has to be a mediator first and foremost. And the best mediator is someone who can translate conflicting emotions into some form of harmony. But to do that, they have to look beneath the surface. See the unseen. Hear the unspoken.

What if most fiction is, at best, moderately important? What if it is so vague and culturally drivel-some, and so mediated by everything else once the culture industry extrudes it through a writer-shaped nozzle, that our stern declarations about subversive literature are, mostly, kind of adorable?

Jeff Dahl, a lawyer who worked personal injury claims in Florida for more than a decade, illustrates the ways that stagecraft—while manipulative—can be in everyone’s best interest. Florida, like many other states, likes to see lawsuits handled through mediation rather than cluttering up the court system. One time Dahl was serving as mediator between a thirty-year-old plaintiff, who had been injured in an automobile accident, and an insurance company. Dahl put the plaintiff and his lawyer in one room, and the insurance representative across the hall in another room. Both rooms had glass walls and afforded a full view of the opposing party. Dahl spent the better part of the next two hours moving from one room to the other, patiently hearing out each side and validating their concerns. The insurance company agreed to pay seventy thousand dollars, which Dahl knew was exactly the figure the plaintiff wanted, so Dahl expected to conclude the deal. Unfortunately, when the plaintiff received the offer he became temporarily intoxicated by the prospect of money and indicated that he wanted to hold out for more. Dahl knew that the insurance representative was not authorized to pay additional money. Fearing that the mediation would devolve into a bitter lawsuit, Dahl opted to engage in a little drama. Dahl marched into the room where the insurance rep sat waiting to hear that the plaintiff had accepted his offer. Instead of relaying the fact that the plaintiff now wanted even more money, Dahl said, “I need to know you are serious about this seventy thousand dollars and that it’s your best offer. If this is truly the case, you can communicate that to me in earnest by packing up your briefcase and leaving. After all, there is nothing more for us to do here.” At Dahl’s suggestion, the rep began packing to leave. Dahl used this opportunity to rush, panicked, to the plaintiff across the hall. “Oh no!” Dahl warned, “The rep is leaving and taking his offer with him! You’d better agree to the deal quickly, so that everyone can go home happy.” Minutes later, the parties got together to sign the papers. It’s important to remember that while what Dahl did was manipulative in the purest sense of the word, it was also intended to benefit all parties equally—and it succeeded in doing so.

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