Minimal Fashion Quotes

Before you leave the house, look in the mirror and take one thing off.

CPUs. Cayce Pollard Units. That’s what Damien calls the clothing she wears. CPUs are either black, white, or gray, and ideally seem to have come into this world without human intervention. What people take for relentless minimalism is a side effect of too much exposure to the reactor-cores of fashion. This has resulted in a remorseless paring-down of what she can and will wear. She is, literally, allergic to fashion. She can only tolerate things that could have been worn, to a general lack of comment, during any year between 1945 and 2000. She’s a design-free zone, a one-woman school of anti whose very austerity periodically threatens to spawn its own cult.

Do as you like, a minimal maxim, an old favorite of mine, so exalting and at the same time so difficult as a Rabelesian rule. I hold the liberation theory that the best writers liberate the language from taboos, tattoos, cockatoos, repetitions, old fashion repressions and expressions, clichés, fetters, and so forth. For this reason I call it sometimes liberature for short, this liberating literature.

Appearances can be deceiving: Some of those who own the most expensive homes look homeless.

Minimalism began as an art movement before branching off into other cultural sectors of society, including the music and fashion industry

If government had declined to build racially separate public housing in cities where segregation hadn’t previously taken root, and instead had scattered integrated developments throughout the community, those cities might have developed in a less racially toxic fashion, with fewer desperate ghettos and more diverse suburbs. If the federal government had not urged suburbs to adopt exclusionary zoning laws, white flight would have been minimized because there would have been fewer racially exclusive suburbs to which frightened homeowners could flee.

A barometric low hung over the Atlantic. It moved eastward toward a high-pressure area over Russia without as yet showing any inclination to bypass this high in a northerly direction. The isotherms and isotheres were functioning as they should. The air temperature was appropriate relative to the annual mean temperature and to the aperiodic monthly fluctuations of the temperature. The rising and setting of the sun, the moon, the phases of the moon, of Venus, of the rings of Saturn, and many other significant phenomena were all in accordance with the forecasts in the astronomical yearbooks. The water vapor in the air was at its maximal state of tension, while the humidity was minimal. In a word that characterizes the facts fairly accurately, even if it is a bit old-fashioned: It was a fine day in August 1913.

After embracing minimalism, Dave reduced his persistent social media use down to only a single service, Instagram, which he felt offered significant benefits to his deep interest in art. In true minimalist fashion, however, Dave didn't settle for simply deciding to "use" Instagram; he instead thought hard about how best to integrate this tool into his life. [...] making the experience of checking his feed both fast & meaningful.

How appropriate," he said, and chuckled with delight. "The only commentary I can make is that warrior-travelers roll with the punches. They go wherever the impulse may take them. The power of warrior-travelers is to be alert, to get maximum effect from minimal impulse. And above all, their power lies in not interfering. Events have a force, a gravity of their own, and travelers are just travelers. Everything around them is for their eyes alone. In this fashion, travelers construct the meaning of every situation, without ever asking how it happened this way or that way.

In reality, however, this type of command and control has not been fashionable in military circles since 1806 when the Prussian Army, a classic plan-driven organization, was decisively defeated by Napoleon’s decentralized, highly motivated forces. Napoleon used a style of war known as maneuver warfare to defeat larger, better-trained armies. In maneuver warfare, the goal is to minimize the need for actual fighting by disrupting your enemy’s ability to act cohesively through the use of shock and surprise. A key element in maneuver warfare is being able to learn, make decisions, and act faster than your enemy — the same capability that allows startups to disrupt enterprises.

Obviously, in those situations, we lose the sale. But we’re not trying to maximize each and every transaction. Instead, we’re trying to build a lifelong relationship with each customer, one phone call at a time. A lot of people may think it’s strange that an Internet company is so focused on the telephone, when only about 5 percent of our sales happen through the telephone. In fact, most of our phone calls don’t even result in sales. But what we’ve found is that on average, every customer contacts us at least once sometime during his or her lifetime, and we just need to make sure that we use that opportunity to create a lasting memory. The majority of phone calls don’t result in an immediate order. Sometimes a customer may be calling because it’s her first time returning an item, and she just wants a little help stepping through the process. Other times, a customer may call because there’s a wedding coming up this weekend and he wants a little fashion advice. And sometimes, we get customers who call simply because they’re a little lonely and want someone to talk to. I’m reminded of a time when I was in Santa Monica, California, a few years ago at a Skechers sales conference. After a long night of bar-hopping, a small group of us headed up to someone’s hotel room to order some food. My friend from Skechers tried to order a pepperoni pizza from the room-service menu, but was disappointed to learn that the hotel we were staying at did not deliver hot food after 11:00 PM. We had missed the deadline by several hours. In our inebriated state, a few of us cajoled her into calling Zappos to try to order a pizza. She took us up on our dare, turned on the speakerphone, and explained to the (very) patient Zappos rep that she was staying in a Santa Monica hotel and really craving a pepperoni pizza, that room service was no longer delivering hot food, and that she wanted to know if there was anything Zappos could do to help. The Zappos rep was initially a bit confused by the request, but she quickly recovered and put us on hold. She returned two minutes later, listing the five closest places in the Santa Monica area that were still open and delivering pizzas at that time. Now, truth be told, I was a little hesitant to include this story because I don’t actually want everyone who reads this book to start calling Zappos and ordering pizza. But I just think it’s a fun story to illustrate the power of not having scripts in your call center and empowering your employees to do what’s right for your brand, no matter how unusual or bizarre the situation. As for my friend from Skechers? After that phone call, she’s now a customer for life. Top 10 Ways to Instill Customer Service into Your Company   1. Make customer service a priority for the whole company, not just a department. A customer service attitude needs to come from the top.   2. Make WOW a verb that is part of your company’s everyday vocabulary.   3. Empower and trust your customer service reps. Trust that they want to provide great service… because they actually do. Escalations to a supervisor should be rare.   4. Realize that it’s okay to fire customers who are insatiable or abuse your employees.   5. Don’t measure call times, don’t force employees to upsell, and don’t use scripts.   6. Don’t hide your 1-800 number. It’s a message not just to your customers, but to your employees as well.   7. View each call as an investment in building a customer service brand, not as an expense you’re seeking to minimize.   8. Have the entire company celebrate great service. Tell stories of WOW experiences to everyone in the company.   9. Find and hire people who are already passionate about customer service. 10. Give great service to everyone: customers, employees, and vendors.

If government had declined to build racially separate public housing in cities where segregation hadn’t previously taken root, and instead had scattered integrated developments throughout the community, those cities might have developed in a less racially toxic fashion, with fewer desperate ghettos and more diverse suburbs. If the federal government had not urged suburbs to adopt exclusionary zoning laws, white flight would have been minimized because there would have been fewer racially exclusive suburbs to which frightened homeowners could flee. If the government had told developers that they could have FHA guarantees only if the homes they built were open to all, integrated working-class suburbs would likely have matured with both African Americans and whites sharing the benefits. If state courts had not blessed private discrimination by ordering the eviction of African American homeowners in neighborhoods where association rules and restrictive covenants barred their residence, middle-class African Americans would have been able gradually to integrate previously white communities as they developed the financial means to do so. If churches, universities, and hospitals had faced loss of tax-exempt status for their promotion of restrictive covenants, they most likely would have refrained from such activity. If police had arrested, rather than encouraged, leaders of mob violence when African Americans moved into previously white neighborhoods, racial transitions would have been smoother. If state real estate commissions had denied licenses to brokers who claimed an “ethical” obligation to impose segregation, those brokers might have guided the evolution of interracial neighborhoods. If school boards had not placed schools and drawn attendance boundaries to ensure the separation of black and white pupils, families might not have had to relocate to have access to education for their children. If federal and state highway planners had not used urban interstates to demolish African American neighborhoods and force their residents deeper into urban ghettos, black impoverishment would have lessened, and some displaced families might have accumulated the resources to improve their housing and its location. If government had given African Americans the same labor-market rights that other citizens enjoyed, African American working-class families would not have been trapped in lower-income minority communities, from lack of funds to live elsewhere. If the federal government had not exploited the racial boundaries it had created in metropolitan areas, by spending billions on tax breaks for single-family suburban homeowners, while failing to spend adequate funds on transportation networks that could bring African Americans to job opportunities, the inequality on which segregation feeds would have diminished. If federal programs were not, even to this day, reinforcing racial isolation by disproportionately directing low-income African Americans who receive housing assistance into the segregated neighborhoods that government had previously established, we might see many more inclusive communities. Undoing the effects of de jure segregation will be incomparably difficult. To make a start, we will first have to contemplate what we have collectively done and, on behalf of our government, accept responsibility.

This was a talk to an anarchist conference, and in my view the libertarian movements have been very shortsighted in pursuing doctrine in a rigid fashion without being concerned about the human consequences. So it's perfectly proper… I mean, in my view, and that of a few others, the state is an illegitimate institution. But it does not follow from that that you should not support the state. Sometimes there is a more illegitimate institution which will take over if you do not support this illegitimate institution. So, if you're concerned with the people, let's be concrete, let's take the United States. There is a state sector that does awful things, but it also happens to do some good things. As a result of centuries of extensive popular struggle there is a minimal welfare system that provides support for poor mothers and children. That's under attack in an effort to minimize the state. Well, anarchists can't seem to understand that they are to support that. So they join with the ultra-right in saying "Yes, we've got to minimize the state," meaning put more power into the hands of private tyrannies which are completely unaccountable to the public and purely totalitarian. It's kind of reminiscent of an old Communist Party slogan back in the early thirties "The worse, the better." So there was a period when the Communist Party was refusing to combat fascism on the theory that if you combat fascism, you join the social democrats and they are not good guys, so "the worse, the better." That was the slogan I remember from childhood. Well, they got the worse: Hitler. If you care about the question of whether seven-year-old children have food to eat, you'll support the state sector at this point, recognizing that in the long term it's illegitimate. I know that a lot of people find that hard to deal with and personally I'm under constant critique from the left for not being principled. Principle to them means opposing the state sector, even though opposing the state sector at this conjuncture means placing power into the hands of private totalitarian organizations who would be delighted to see children starve. I think we have to be able to keep those ideas in our heads if we want to think constructively about the problems of the future. In fact, protecting the state sector today is a step towards abolishing the state because it maintains a public arena in which people can participate, and organize, and affect policy, and so on, though in limited ways. If that's removed, we'd go back to a [...] dictatorship or say a private dictatorship, but that's hardly a step towards liberation.

Oleh akibat ketidak-berpihakan, ketidak-beruntungan, ketidak-terpilihan, ketidak-sesuaian, ketidak-terjawaban doa-doa, kegagalan, keterlepasan, isolasi dan kehilangan. Perlahan kamu mulai menyadari sebuah fakta, bahwa kamu ternyata tidak spesial. Simply tidak ada yang spesial dari diri kamu. Biasa saja. Cuma satu dari milyaran organisme yang terserak di perairan purba yang tak berbatas. Biasa. Biasa. Biasa. Biasa. Biasa. Biasa. Dan biasa. Seperti produk massal. Tissue toilet yang diganti setiap hari oleh petugas janitor. Lahir, mengkonsumsi, kerja, mengkonsumsi, berkembang biak, mengkonsumsi, kerja, mengkonsumsi lalu mati. Mati pun tidak pasti apakah tetap mati, ataukah kembali lagi ke bentuk awal, lahir. Begitu seterusnya. Berulang terus dan terus sampai entah kapan. Cuma serangkaian episode dari keberulangan setiap hari. Seperti sebuah roll film yang sama yang digunakan untuk merekam bermacam adegan yang berbeda setiap harinya. Adegan pertama dihapus, lalu ditindih kembali untuk bertukar dengan adegan kedua. Adegan kedua berganti yang ketiga, dan begitu seterusnya. Sebuah keberulangan yang berbeda terus menerus, tetapi tetap pada hakikatnya adalah sebuah roll film yang sama. Dalam satu gulungan besar yang sama. Dalam satu format yang serupa. Sebuah kebeluman yang terus menerus.. Banal dan tanpa makna.. Lalu, apakah sesuatu yang selamanya “belum selesai” masih dapat dikatakan sebagai sesuatu yang spesial? Spesial itu cuma akal-akalan pemasar. Kamu spesial kalau beli produk ini, kalau beli produk itu, kalau pakai parfum ini, kalau pakai kosmetik itu, kamu spesial itu kalau dalam sehari minimal ada satu kali transaksi digerai starbucks, kamu spesial itu kalau kamu pakai iphone 6 bahkan sebelum produknya keluar di pasar lokal, kamu spesial itu kalau kamu member fitness center, tentu kamu lebih spesial lagi kalau pakai personal trainer, kamu spesial kalau kamu fashionable, kalau kamu tech savvy, kalau kamu club hopper, kamu spesial itu kalau kamu kelihatan aktif berkeringat dalam trend lari kekinian yang hampir separuhnya berisi aktivitas narsis dan konsumsi bermacam produk running shoes, kamu spesial itu cuma kalau kamu pakai brand ini, pakai brand itu, kalau ini, kalau itu, kalau, kalau, kalau, kalau dan kalau.. Spesial itu cuma ada dalam quotes-quotes yang dikasih latar gambar pemandangan, kamu bisa comot-comot dari pinterest atau instagram lalu pasang sebagai profile picture di sosial media milikmu. Pun spesial bersemayam dalam kolase omong kosong yang dirangkum buku-buku swa-bantu atau dalam kutipan ayat dari kitab suci dalam status blackberry teman-teman kamu yang berusaha kelihatan religius, tapi jauh sekali dari makna religius dalam perilaku sehari-hari. Jadi, dari pada ngga ada habisnya memikirkan jawaban dari pertanyaan mengapa kamu tidak spesial? Mungkin kamu harusnya berfikir, buat apa jadi spesial? Harus banget ya jadi spesial? Harus banget ya beda dengan yang lain? Apa perlu banget jadi beda? Emang kalau ngga ada satu pun dari kita yang spesial, kenapa? Kalau kita semua ternyata sama, memangnya kenapa? Kalau kita semua berebut jadi spesial, lalu siapa yang mau berada di posisi tidak spesial? kalau semua spesial, apakah masih spesial namanya? Sudah, sekarang terima saja, bahwa ngga ada yang spesial dari diri kamu, dan seluruh kehidupan kamu yang begitu membosankan.. hidup ngga akan pernah repot-repot berusaha untuk menjaga perasaan kamu. Apalagi susah payah menempatkan kamu di posisi yang 'spesial'. Things happen because they need to happen. Spesial itu cuma soal kamu memberi bentuk pada makna. Tentang bagaimana kamu ingin dimaknai, tentang bagaimana kamu ingin diperlakukan, tentang bagaimana (anehnya) kamu ingin menerima kembali perlakuan yang kamu inginkan justru dengan cara memberikan perlakuan itu kepada yang lain diluar diri kamu. Tentang omong kosong soal konsep memberi untuk merima lebih banyak..

Something must be wrong then in art, or the happiness of life is sickening in the house of civilization. What has caused the sickness? Machine-labour will you say? Well, I have seen quoted a passage from one of the ancient Sicilian poets rejoicing in the fashioning of a water-mill, and exulting in labour being set free from the toil of the hand-quern in consequence; and that surely would be a type of man's natural hope when foreseeing the invention of labour-saving machinery as 'tis called; natural surely, since though I have said that the labour of which art can form a part should be accompanied by pleasure, so one could deny that there is some necessary labour even which is not pleasant in itself, and plenty of unnecessary labour which is merely painful. If machinery had been used for minimizing such labour, the utmost ingenuity would scarcely have been wasted on it; but is that the case in any way? Look round the world, and you must agree with John Stuart Mill in his doubt whether all the machinery of modern times has lightened the daily work of one labourer. And why have our natural hopes been so disappointed? Surely because in these latter days, in which as a matter of fact machinery has been invented, it was by no means invented with the aim of saving the pain of labour. The phrase labour-saving machinery is elliptical, and means machinery which saves the cost of labour, not the labour itself, which will be expended when saved on tending other machines. For a doctrine which, as I have said, began to be accepted under the workshop-system, is now universally received, even though we are yet short of the complete development of the system of the Factory. Briefly, the doctrine is this, that the essential aim of manufacture is making a profit; that it is frivolous to consider whether the wares when made will be of more or less use to the world so long as any one can be found to buy them at a price which, when the workman engaged in making them has received of necessaries and comforts as little as he can be got to take, will leave something over as a reward to the capitalist who has employed him. This doctrine of the sole aim of manufacture (or indeed of life) being the profit of the capitalist and the occupation of the workman, is held, I say, by almost every one; its corollary is, that labour is necessarily unlimited, and that to attempt to limit it is not so much foolish as wicked, whatever misery may be caused to the community by the manufacture and sale of the wares made.

Having renounced theism, liberal thinkers have concocted theories in which their values are the end-point of history. But the sorcery of 'social science' cannot conceal the fact that history is going nowhere in particular. Many such end-points have been posited, few of them in any sense liberal. The final stage of history for Comte was an organic society like that which he imagined had existed in medieval times, but based in science. For Marx, the end-point was communism—a society without market exchange or state power, religion or nationalism. For Herbert Spencer, it was minimal government and worldwide laissez-faire capitalism. For Mill, it was a society in which everyone lived as an individual unfettered by custom of public opinion. These are very different end-points, but they have one thing in common. There is no detectable movement towards any of them. As in the past the world contains a variety of regimes—liberal and illiberal democracies, theocracies and secular republics, nation-states and empires, and all manner of tyrannies. Nothing suggests that the future will be any different. This has not prevented liberals from attempting to install their values throughout the world in a succession of evangelical wars. Possessed by chimerical visions of universal human rights, western governments have toppled despotic regimes in Afghanistan, Iraq and Libya in order to promote a liberal way of life in societies that have never known it. In doing so they destroyed the states through which the despots ruled, and left nothing durable in their place. The result has been anarchy, followed by the rise of new and often worse kinds of tyranny. Liberal societies are not templates for a universal political order but instances of a particular form of life. Yet liberals persist in imagining that only ignorance prevents their gospel from being accepted by all of humankind—a vision inherited from Christianity. They pass over the fact that liberal values have no very strong hold on the societies in which they emerged. In leading western institutions of learning, traditions of toleration and freedom of expression are being destroyed in a frenzy of righteousness that recalls the iconoclasm of Christianity when it came to power in the Roman empire. If monotheism gave birth to liberal values, a militant secular version of the faith may usher in their end. Like Christianity, liberal values came into the world by chance. If the ancient world had remained polytheistic, humankind could have been spared the faith-based violence that goes with proselytizing monotheism. Yet without monotheism, nothing like the liberal freedoms that have existed in some parts of the world would have emerged. A liberal way of life remains one of the more civilized ways in which human beings can live together. But it is local, accidental, and mortal, like the other ways of life human beings have fashioned for themselves and then destroyed.

This button introduced a rich new stream of social approval indicators that arrive in an unpredictable fashion—creating an almost impossibly appealing impulse to keep checking your account. It also provided Facebook much more detailed information on your preferences, allowing their machine-learning algorithms to digest your humanity into statistical slivers that could then be mined to push you toward targeted ads and stickier content.

Almost any positive good [positive liberty] can be described in terms of freedom from something [negative liberty]. Health is freedom from disease; happiness is a life free from flaws and miseries; equality is freedom from advantage and disadvantage.. Faced with this flexibility, the theorist will need to prioritize some freedoms and discount others. At its extreme we may get the view that only some particular kind of life makes for ‘real freedom’. Real freedom might, for instance, be freedom the bondage of desire, as in Buddhism and Stoicism. Or it might be a kind of self-realization or self-perfection only possible in a community of similarly self-realized individuals, pointing us towards a communitarian, socialist, or even communist ideal. To a laissez-faire capitalist, it is freedom from more than minimal necessary political and legal interference in the pursuit of profit. But the rhetoric of freedom will typically just disguise the merits or demerits of the political order being promoted. The flexibility of the term ‘freedom’ undoubtedly plays a huge role in the rhetoric of political demands, particularly when the language of rights mingles with the language of freedom. ‘We have a right to freedom from…’ is not only a good way, but the best way to start a moral or political demand. Freedom is a dangerous word, just because it is an inspirational one. The modern emphasis on freedom is problematically associated with a particular self-image. This is the 'autonomous' or self-governing and self-driven individual. This individual has the right to make his or her own decisions. Interference or restraint is lack of respect, and everyone has a right to respect. For this individual, the ultimate irrationality would be to alienate his freedom, for instance by joining a monastery that requires unquestioning obedience to a superior, or selling himself into slavery to another. The self-image may be sustained by the thought that each individual has the same share of human reason, and an equal right to deploy this reason in the conduct of his or her own life. Yet the 'autonomous' individual, gloriously independent in his decision-making, can easily seem to be a fantasy. Not only the Grand Unifying Pessimisms, but any moderately sober reflection on human life and human societies, suggest that we are creatures easily swayed, constantly infected by the opinions of others, lacking critical self-understanding, easily gripped by fantastical hopes and ambitions. Our capacity for self-government is spasmodic, and even while we preen ourselves on our critical and independent, free and rational decisions, we are slaves of fashion and opinion and social and cultural forces of which we are ignorant. A little awareness of ethics will make us mistrustful of sound-bite-sized absolutes. Even sacred freedoms meet compromises, and take us into a world of balances. Free speech is sacred. Yet the law does not protect fraudulent speech, libellous speech, speech describing national secrets, speech inciting racial and other hatreds, speech inciting panic in crowded places, and so on. In return, though, we gain freedom from fraud, from misrepresentation of our characters and our doings, from enemy incursions, from civil unrest, from arbitrary risks of panic in crowds. For sure, there will always be difficult cases. There are websites giving people simple recipes on how to make bombs in their kitchens. Do we want a conception of free speech that protects those? What about the freedom of the rest of us to live our lives without a significant risk of being blown up by a crank? It would be nice if there were a utilitarian calculus enabling us to measure the costs and benefits of permission and suppression, but it is hard to find one.

Slightly to the right of the conservatives are the libertarians. Whereas the conservative advocates for the limited government enshrined in the Constitution, the libertarian seeks minimal government. The libertarian believes that just because the government can do something doesn’t mean that it should. The libertarian lives by the “No Harm Principle,” which states that free men should be able to live in any fashion they desire so long as they don’t do harm to others. Compare and contrast Alinsky’s rules where the Master Planners “go in” and “rub raw” the sores of discontent in order to incite rioting, looting and death. Compare and contrast the Democratic Socialists’ protests scripted to force others to do their will through “any means necessary” and compare and contrast Pelosi’s dictum whereby the destruction of the Other is fluffed off with the wave of a hand and a mumbled “so be it.

Every good ole fashion kitchen declutter begins with leggings, a pot of coffee, a “before” photo—obviously—and some good music. That is if you aren’t simultaneously trying to distract littles ones. If that’s the case for you, my friend, then you’re likely listening to the sound of PBS KIDS or Disney+ streaming in the background.

Sliding through professions and geography, minimizing race and class, the yearning for androgyny and psychological environmentalism are all unsatisfying because they neglect or deny the category-making nature of cognition itself. The fashionable ideal that everyone should be free of imposed definition in order to be whatever he wants, to choose and change identity in spite of the accidents of birth, and to define self according to ideology and personal taste is very appealing, though in some grievously frustrating way appallingly inadequate and wrong. The adolescent, caught between the modern world's chronic shortage of order and the chic psychology of identity by assertion, is on queasy ground. The ideal conflicts with the thrust of his mental development, which is to distinguish, define, and classify. The central task of his first twelve years is to develop his powers of discrimination, linking them to speech, and to master the art of conceptualizing and abstracting by searching out the commonalities and differences among plants and animals—traits given, not chosen.

It is not last season, it is archival. It is not secondhand, it is sustainable. It is not outfit repeating, it is style consistency.

Finally, in terms of overall spiritual intelligence—which we have been briefly tracking—on the other side of the leading edge of evolution we have 3 or 4 higher, at this point mostly potential, levels of development, including levels of spiritual intelligence. Individually, their basic strcture-rungs are referred to as para-mind, meta-mind, overmind, and supermind; collectively, they are called 3rd tier. What all 3rd-tier structures have in common is some degree of direct transpersonal identity and experience. Further, each 3rd-tier structure of consciousness is integrated, in some fashion, with a particular state of consciousness (often, para-mental with the gross, meta-mental with subtle, overmind with causal/Witnessing, and supermind with nondual, although this varies with each individual’s actual history). Previously, in 1sst and 2nd tier, structures and states were relatively independent. One could have a state center of gravity at gross and yet structurally evolve all the way to Integral without fully objectifying the gross stage (i.e., fully making it an object, fully transcending it). But beginning with the 3rd-tier para-mind, whenever you experience that structure, you also implicitly or intuitively understand or experience the gross realm as objectified, which means that state is intimately connected to the structure at this level, which gives rise, or can give rise, to expanded states such as nature mysticism (this can be experienced at earlier levels but not inherently, and is interpreted according to the Views of those lower levels; but at this level becomes an inherent potential). Likewise, because of the conjunction with the gross state, this level often carries variations of the realization that the physical world is not merely physical, but is rather psychophysical in its true nature. This can also evoke flashes of higher state presences, such as Witnessing states or even nondual. And so on with the subtle state and meta-mind; causal/Witnessing and overmind; and nondual Suchness and supermind. Those states are all “minimally” connected to those structures, in the sesne that, for example, a person at meta-mind might have already and previously moved his or her state center of gravity to subtle, but if not, the person cannot proceed beyond the meta-mind without doing so at this point. And likewise with causal/Witnessing and overmind; and nondual Suchness and supermind.

The idea of doing less means is to be more selective with your time. This is your life. No one else will defend it the way you should. You have to be a self-advocate. Only place things on your plate that will add to your happiness in some fashion.

Wal-Mart's business in the United States is stagnating, growing only because the company continues to relentlessly open new stores. But if Wal-Mart takes environmental responsibility seriously, if its stores become models for energy conservation and for doing minimal environmental harm (they are known for the opposite right now), that will be pioneering, and it might also be attractive to some Americans who have avoided Wal-Mart. If those stores are filled with products made by factory workers who are treated in a civilized fashion, products that do not damage the environment in the course of being made, products made in sustainable ways with minimal packaging, that will represent a pivot point, not just for Wal-Mart, or for retailing, but for capitalism. Nothing could do more to jump-start Wal-Mart's business than for Wal-Mart to find its soul. And of course, Wal-Mart's scale means that if it starts to take the design of its buildings and the impact of its products seriously, all its competitors will have no choice but to do the same. The virtuous Wal-Mart effect would ripple widely. It would ripple around the world.

There is no word to describe exactly what the High Line is to the non-architects among us, nor the collective reframing process required to see beyond its dingy path. 24 The promenade’s landscaping and minimal architectural interference is meant to find a balance between “melancholia and exuberance,” Diller told me. “Whatever that intermediate thing is, it’s ineffable and is kind of what makes the High Line so popular.” “Part of what is so successful about the High Line is that it looks like it’s about nothing,” Diller said. Everything is prohibited on the promenade but the act of moving forward or stopping to look at the vistas from that vantage point. A dedicated place for strolling, where there are no dogs, no bicycles, or wheeled objects of any kind, it is “radically old fashioned,” designed to let us do what we ordinarily don’t, like taking time to linger and gaze at passing traffic. There is even a “sunken overlook” viewing station with movie-theater-style rows of descending seats and a window instead of a screen to see Tenth Avenue’s traffic instead of a featured film. Looking at the path beneath our feet and the view before us are the High Line’s activities. The High Line’s path will extend up the island in nearly interminable stages, “perpetually unfinished.” 25 As if to underscore it, on the west-facing side of the High Line, with views of the skyline and the Hudson River, sculptor Anatsui erected a monumental mural, Broken Bridge II, a three-dimensional painting the size of a city block made of flattened, dull-finish tin and mirrors with expert placement and hours of scaling. The vista in its upper reaches blends sky and land “in such a way that you do not know where mirrors end and sky begins.” 26 Anatsui, known for his radiant, monumental murals with a unique luster, fashioned as they are out of recycled metal bottle caps from his studio in Nigeria, starts his work from an approximate center with exquisite discards. He then builds outward, unscrolling the once-scattered shards so that they shine in their new form, as if they could unfurl to the full extent of vision.

In the mid-twentieth century it became the fashion in library architecture to design buildings as open-floored structures in which furniture, including bookcases, could be moved about at will. The Green/Snead Library of Congress bookstack that six decades earlier had been declared 'perfect' was now viewed as disadvantageously locking a stack arrangement into the configuration of its construction. In the new approach, reinforced concrete floors carry the loads of bookshelves, so that they can be arranged without regard for window placements. This apparently has the appeal of flexibility in the light of indecision, for planners need not look at the functional and aesthetic requirements of their space and its fittings with any degree of finality; they can always change the use of the space as whim and fashion and consultants dictate. It is unfortunate that such has become the case, for it reflects not only a lack of sensitivity to the historical roots of libraries and their use but also rejects the eminently sensible approach to using natural light as a means of energy conservation if nothing else. There is little more pleasing experience in a library than to stand before a bookshelf illuminated not by florescent lights but by the diffused light of the sun. Direct sunlight can be an annoyance and have a downright blinding effect, of course, but it has been the challenge to architects and engineers since Vitruvius to orient their structures--and the bookshelves in them--to minimize such problems in institutional stacks and in private libraries alike. Let us hope that not all future librarians lose their heliotropic instincts nor lose sight of the bookshelves for the forest of bookcases in which they rest.

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The End of Idolatry At the end, idols completely fail. They not only fail to deliver the godlikeness and immortality they promised at first, they rob their worshipers of even the most minimal human dignity and agency. Of all the charges the biblical prophets file against idols, the most damning is this: “Those who make them become like them.” The very human creativity that was able to fashion a god substitute is undermined and eventually eradicated by idolatry. The idol maker, originally an image bearer, becomes as inanimate and mute as a statue, no longer able to move, feel, care or love. The idol, originally invested with all the human hopes for power, ends up robbing human beings of their power.

If subaltern voices are to be made visible in a fashion that parts ways with the cultural Left’s humanist playbook of empathetic imaginings, a new revolutionary grammar is needed. Indeed such a grammar requires constructing new bonds of solidarity, based not on common enemies or goals but, as just underlined, loss and peril. It is shared trauma (exploitation, dispossession, alienation, oppression) that enables political groups to forge alliances, but as chapter 4 emphasized, universal emancipation also means giving up a degree of privilege/enjoyment, especially on the part of the included. It is the curbing of enjoyment, after all, that underlies a politics of egalitarian justice, since the point is not to aspire to the lifestyle of the privileged, but to reconfigure the system to minimize “privilege” (i.e., social inequalities). This is particularly the case in our current environmental crisis, which increasingly demands making do without new wealth creation (e.g., public transit instead of personal automobiles, computers using recycled rather than new materials, etc.). As Eisenstein and McGowan state, everyone “claims to want solidarity, but few want to pay the price for it. It does not require hatred of an enemy or the willingness to kill for the collective but the self-inflicted violence of the rupture. The solidarity that forms in the rupture is a solidarity without ground because the bond that exists is nothing but the shared absence of ground” (2012, 94). Without self-violence, without the will to unplug from the system and its rewards, critique will only ever be the semblance of critique, reform without transformation.

Hestia’s dearth of myth is often treated in a rather trivializing fashion as a function of her sphere of activity in the home, but this hardly follows. Rather, if we have an appreciation for the ontological status of mythic narrative, as that eternal activity of the Gods which brings about the intellective articulation of the cosmos, then Hestia’s minimal engagement in myth would pertain to her carrying forward into the successive stages of cosmogony the specific Kronian potency of self-identity, insofar as this is a property diminished through the establishment of many particular relationships, relations which determine who someone is for this one and for that one.

Clinton administration’s famous policy of “triangulation,” its grand effort to minimize the differences between Democrats and Republicans on economic issues. Among the nation’s pundit corps “triangulation” has always been considered a stroke of genius, signaling the end of liberalism’s old-fashioned “class warfare” and also of the Democrats’ faith in “big government.” Clinton’s New Democrats, it was thought, had brought the dawn of an era in which all parties agreed on the sanctity of the free market. As political strategy, though, Clinton’s move to accommodate the right was the purest folly. It simply pulled the rug out from under any possible organizing effort on the left.

Our brain is continually getting input from our body (interoception) and the world (five senses). These incoming signals are processed in a sequential fashion, with the first sorting taking place in the lower brain (brainstem, diencephalon). To reason with another person, we need to effectively get through the lower areas of their brain and reach their cortex, the part responsible for thinking, including problem-solving and reflective cognition. But if someone is stressed, angry, frustrated, or otherwise dysregulated, the incoming input will be short-circuited, leading to inefficient, distorted input to the cortex. This is where the sequence of engagement comes in. Without some degree of regulation, it is difficult to connect with another person, and without connection, there is minimal reasoning. Regulate, relate, then reason. Trying to reason with someone before they are regulated won’t work and indeed will only increase frustration (dysregulation) for both of you. Effective communication, teaching, coaching, parenting, and therapeutic input require awareness of, and adherence to, the sequence of engagement.

The strategy of exorcizing the sexual body by wildly exaggerating the signs of sex, of exorcizing desire by its secret depolarization and the exaggeration of its mise en scene, is much more effective than that of good old repression, which , by contrast, used prohibition to create difference. Yet it is not clear who benefits from this strategy, as everyone suffers it without distinction. This travestied regime - in the broadest sense — has become the very basis of our institutions. You find it everywhere — in politics, architecture, theory, ideology and even in science. You even find it in our desperate quest for identity and difference. We no longer have the time to seek out an identity in the historical record, in memory , in a past, nor indeed in a project or a future. We have to have an instant memory which we can plug in to immediately - a kind of promotional identity which can be verified at every moment. What we look for today, where the body is concerned , is not so much health, which is a state of organic equilibrium, but fitness, which is an ephemeral , hygienic , promotional radiance of the body - much more a performance than an ideal state — which turns sickness into failure. In terms of fashion and appearance , we no longer pursue beauty or seductiveness, but the 'look' . Everyone is after their 'look'. Since you can no longer set any store by your own existence (we no longer look at each other - and seduction is at an end!), all that remains is to perform an appearing act, without bothering to be, or even to be seen. It is not: 'I exist, I'm here' , but 'I'm visible, I'm image — look , look!' This is not even narcissism. It's a depthless extraversion, a kind of promotional ingenuousness in which everyone becomes the impresario of his/her own appearance. The 'look ' is a kind of minimal, low-definition image, like the video image or, as McLuhan would say, a tactile image , which provokes neither attention nor admiration, as fashion still does, but is a pure special effect without any particular meaning . The look is not exactly fashion any more; it is a form of fashion which has passed beyond. It no longer subscribes to a logic of distinction and it is no longer a play of difference; it plays at difference without believing in it. It is indifference. Being oneself becomes an ephemeral performance , with no lasting effects, a disenchanted mannerism in a world without manners.

While the Wichita Cons worked hard to build their movement, they would not have succeeded so extravagantly had it not been for the simultaneous suicide of the rival movement, the one that traditionally spoke for working-class people. I am referring, of course, to the Clinton administration’s famous policy of “triangulation,” its grand effort to minimize the differences between Democrats and Republicans on economic issues. Among the nation’s pundit corps “triangulation” has always been considered a stroke of genius, signaling the end of liberalism’s old-fashioned “class warfare” and also of the Democrats’ faith in “big government.” Clinton’s New Democrats, it was thought, had brought the dawn of an era in which all parties agreed on the sanctity of the free market. As political strategy, though, Clinton’s move to accommodate the right was the purest folly. It simply pulled the rug out from under any possible organizing effort on the left. While the Cons were busily polarizing the electorate, the Dems were meekly seeking the center.

Although many people, for example, believe the Mars Rover robots are champions of Artificial Intelligence, the robots do not “employ state-of-the-art AI algorithms.” Dey said he learned the distinction while collaborating with the NASA Jet Propulsion Laboratory dedicated to robotic exploration of the solar system. AI algorithms require extensive energy consumption to be computed — something that would quickly put the rover out of action in outer space. “On Mars, while exploring several large craters where sunlight might never reach, the rover has to commute and communicate in an optimized fashion with the least amount of external power source,” he said. “And having the state-of-the-art AI algorithm on such a robot would only drain the power source quicker.” But that doesn’t mean the rover isn’t smart in its own way. “Every ounce of the robot is optimized to perform the best at minimal cost,” he said. “So, next time, if you hear about Mars rover then be aware that it is the hard work and dedication of several intelligent researchers and engineers who had made that machine intelligent enough to do its job.

Risk management does not mean minimizing risks; it means choosing which risks to take, with open eyes and in a deliberate, analytical fashion. The list of things you do is important, but the list of things you decide not to do is sometimes even more important.

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