Moral Enhancement Quotes

Religion is not about accepting twenty impossible propositions before breakfast, but about doing things that change you. It is a moral aesthetic, an ethical alchemy. If you behave in a certain way, you will be transformed. The myths and laws of religion are not true because they they conform to some metaphysical, scientific or historical reality but because they are life enhancing. They tell you how human nature functions, but you will not discover their truth unless you apply these myths and doctrines to your own life and put them into practice.

Ethics, too, are nothing but reverence for life. This is what gives me the fundamental principle of morality, namely, that good consists in maintaining, promoting, and enhancing life, and that destroying, injuring, and limiting life are evil.

Science enhances the moral value of life, because it furthers a love of truth and reverence—love of truth displaying itself in the constant endeavor to arrive at a more exact knowledge of the world of mind and matter around us, and reverence, because every advance in knowledge brings us face to face with the mystery of our own being.

Israel's demonstration of its military prowess in 1967 confirmed its status as a 'strategic asset,' as did its moves to prevent Syrian intervention in Jordan in 1970 in support of the PLO. Under the Nixon doctrine, Israel and Iran were to be 'the guardians of the Gulf,' and after the fall of the Shah, Israel's perceived role was enhanced. Meanwhile, Israel has provided subsidiary services elsewhere, including Latin America, where direct US support for the most murderous regimes has been impeded by Congress. While there has been internal debate and some fluctuation in US policy, much exaggerated in discussion here, it has been generally true that US support for Israel's militarization and expansion reflected the estimate of its power in the region. The effect has been to turn Israel into a militarized state completely dependent on US aid, willing to undertake tasks that few can endure, such as participation in Guatemalan genocide. For Israel, this is a moral disaster and will eventually become a physical disaster as well. For the Palestinians and many others, it has been a catastrophe, as it may sooner or later be for the entire world, with the growing danger of superpower confrontation.

Pity preserves things that are ripe for decline, it defends things that have been disowned and condemned by life, and it gives a depressive and questionable character to life itself by keeping alive an abundance of failures of every type. People have dared to call pity a virtue… people have gone even further, making it into the virtue, the foundation and source of all virtues, - but of course you always have to keep in mind that this was the perspective of a nihilistic philosophy that inscribed the negation of life on its shield. Schopenhauer was right here: pity negates life, it makes life worthy of negation, - pity is the practice of nihilism. Once more: this depressive and contagious instinct runs counter to the instincts that preserve and enhance the value of life: by multiplying misery just as much as by conserving everything miserable, pity is one of the main tools used to increase decadence - pity wins people over to nothingness! … You do not say ‘nothingness’ : instead you say ‘the beyond’; or ‘God’; or ‘the true life’; or nirvana, salvation, blessedness … This innocent rhetoric from the realm of religious-moral idiosyncrasy suddenly appears much less innocent when you see precisely which tendencies are wrapped up inside these sublime words: tendencies hostile to life.

Though many of my arguments will be coolly analytical — that an acknowledgment of human nature does not, logically speaking, imply the negative outcomes so many people fear — I will not try to hide my belief that they have a positive thrust as well. "Man will become better when you show him what he is like," wrote Chekhov, and so the new sciences of human nature can help lead the way to a realistic, biologically informed humanism. They expose the psychological unity of our species beneath the superficial differences of physical appearance and parochial culture. They make us appreciate the wondrous complexity of the human mind, which we are apt to take for granted precisely because it works so well. They identify the moral intuitions that we can put to work in improving our lot. They promise a naturalness in human relationships, encouraging us to treat people in terms of how they do feel rather than how some theory says they ought to feel. They offer a touchstone by which we can identify suffering and oppression wherever they occur, unmasking the rationalizations of the powerful. They give us a way to see through the designs of self-appointed social reformers who would liberate us from our pleasures. They renew our appreciation for the achievements of democracy and of the rule of law. And they enhance the insights of artists and philosophers who have reflected on the human condition for millennia.

the Norwegians of Chicago were widely regarded as a frugal, industrious, and upstanding people, who enhanced the moral character of the metropolis.

When we encounter a friend who's depressed or afraid, we automatically try to take that distress away and to cheer the person up. While we may be operating with the best of intentions, this Band-Aid approach only reinforces the condition. Unless people experience their pain completely and begin to undrstand it, they will not only fail to overcome it, they'll also lose the opportunity of using it to advance their own growth. Pain can get you somewhere, and that somewhere can be a life-enhancing experience. We all tend to forget that pain can signal change. Alleviating the symptoms of pain in someone, without helping them to get at its underlying source, robs them of an important to for self-exploration. It's also a way of placating that reinforces the person'S need to cave in and succumb to another. This attitude undermines healthy character development and contributes to psychospiritual, moral, and ultimately social decay.

Now, I will be the first to admit that human life was not worth much to my generation in the Iron Age, but Flidais and her kind are forever rooted in Bronze Age morality, which goes something like this: If it pleases me, then it is good and I want more; If it displeases me, then it must be destroyed as soon as possible, but preferably in a way that enhances my reputation so that I can achieve immortality in the songs of bards.

it aligns the cannibals with their real modern counterparts: those who eat “health” diets for self-improvement or worldly success or moral superiority or enhanced beauty or personal purity. Strangely, cannibals turn out to have a lot in common with vegans.

The other type of politician tends to be manipulative, selfish, and have unhealthy needs to be the center of attention. These people play games, start rumors, get little done but take credit for others’ work, and jockey to been seen as indispensable to their leaders. Leaders who fall under this type of politician’s spell often have teams with poor morale and performance. Partners

Reverence for Life affords me my fundamental principle of morality, namely, that good consists in maintaining, assisting and enhancing life, and that to destroy, to harm or to hinder life is evil.

reputation can enhance cooperation in two ways: by giving people incentives to demonstrate their cooperativeness and by giving people incentives to demonstrate their intolerance of noncooperativeness.

But as we grope for a set of principles to include in our moral calculus, the distinction does point to a factor we should consider: favoring enhancements that would benefit all of society over those that would give the recipient a positional advantage.

True, the US Government does not have moral authority to ask for an independent investigation into alleged war crimes and crimes against humanity that occurred in final stages of the civil war in Sri Lanka. This is so not just because of what they have done in Sri Lanka, but what they do all around the world. Certainly, the US enhanced their assistance in many ways during last decades to fight against the Tamil Tiger rebels. But does the Government of Sri Lanka have moral authority to deny an international investigation? The answer is no.

Guilt is imperative if we are to create and sustain a decent code of ethics and a sound moral compass. Guilt can help us to listen to our conscience, enhance empathy, and therefore have fulfilling relationships. Without guilt, we would live in an extremely dark world. However, misplaced guilt often triggers us to be over-apologetic and people-please. Many people repeat the word ‘sorry’ without needing to, while still others feel guilty for their very own existence. Emotionally wounded, shame-based people often feel that they are constantly ‘getting in the way’. This stems from a sense of feeling unlovable. To ask for one’s own needs to be met often results in a feeling of guilt. I call this misplaced guilt. Similarly, a person may feel guilty even if they have been abused or harmed by others. Misplaced guilt or excessive guilt stifles people’s chances to live happily and peacefully.

Flowers remind me of the beauty and brevity of life. They teach patience as you await some to bloom, enhancing their beauty. And then they're gone. Moral of this story: Enjoy every single second of this life. Embrace the beautiful parts, don't stress the areas awaiting to bloom...enjoy the process. We are but a breath, so treasure each one.

Parent and Teacher Actions: 1. Ask children what their role models would do. Children feel free to take initiative when they look at problems through the eyes of originals. Ask children what they would like to improve in their family or school. Then have them identify a real person or fictional character they admire for being unusually creative and inventive. What would that person do in this situation? 2. Link good behaviors to moral character. Many parents and teachers praise helpful actions, but children are more generous when they’re commended for being helpful people—it becomes part of their identity. If you see a child do something good, try saying, “You’re a good person because you ___.” Children are also more ethical when they’re asked to be moral people—they want to earn the identity. If you want a child to share a toy, instead of asking, “Will you share?” ask, “Will you be a sharer?” 3. Explain how bad behaviors have consequences for others. When children misbehave, help them see how their actions hurt other people. “How do you think this made her feel?” As they consider the negative impact on others, children begin to feel empathy and guilt, which strengthens their motivation to right the wrong—and to avoid the action in the future. 4. Emphasize values over rules. Rules set limits that teach children to adopt a fixed view of the world. Values encourage children to internalize principles for themselves. When you talk about standards, like the parents of the Holocaust rescuers, describe why certain ideals matter to you and ask children why they’re important. 5. Create novel niches for children to pursue. Just as laterborns sought out more original niches when conventional ones were closed to them, there are ways to help children carve out niches. One of my favorite techniques is the Jigsaw Classroom: bring students together for a group project, and assign each of them a unique part. For example, when writing a book report on Eleanor Roosevelt’s life, one student worked on her childhood, another on her teenage years, and a third on her role in the women’s movement. Research shows that this reduces prejudice—children learn to value each other’s distinctive strengths. It can also give them the space to consider original ideas instead of falling victim to groupthink. To further enhance the opportunity for novel thinking, ask children to consider a different frame of reference. How would Roosevelt’s childhood have been different if she grew up in China? What battles would she have chosen to fight there?

Moral for psychologists. -- Not to go in for backstairs psychology. Never to observe in order to observe! That gives a false perspective, leads to squinting and something forced and exaggerated. Experience as the wish to experience does not succeed. One must not eye oneself while having an experience; else the eye becomes "an evil eye." A born psychologist guards instinctively against seeing in order to see; the same is true of the born painter. He never works "from nature"; he leaves it to his instinct, to his camera obscura, to sift through and express the "case," "nature," that which is "experienced." He is conscious only of what is general, of the conclusion, the result: he does not know arbitrary abstractions from an individual case. What happens when one proceeds differently? For example, if, in the manner of the Parisian novelists, one goes in for backstairs psychology and deals in gossip, wholesale and retail? Then one lies in wait for reality, as it were, and every evening one brings home a handful of curiosities. But note what finally comes of all this: a heap of splotches, a mosaic at best, but in any case something added together, something restless, a mess of screaming colors. The worst in this respect is accomplished by the Goncourts; they do not put three sentences together without really hurting the eye, the psychologist's eye. Nature, estimated artistically, is no model. It exaggerates, it distorts, it leaves gaps. Nature is chance. To study "from nature" seems to me to be a bad sign: it betrays submission, weakness, fatalism; this lying in the dust before petit faits [little facts] is unworthy of a whole artist. To see what is--that is the mark of another kind of spirit, the anti-artistic, the factual. One must know who one is. Toward a psychology of the artist. -- If there is to be art, if there is to be any aesthetic doing and seeing, one physiological condition is indispensable: frenzy. Frenzy must first have enhanced the excitability of the whole machine; else there is no art. All kinds of frenzy, however diversely conditioned, have the strength to accomplish this: above all, the frenzy of sexual excitement, this most ancient and original form of frenzy. Also the frenzy that follows all great cravings, all strong affects; the frenzy of feasts, contests, feats of daring, victory, all extreme movement; the frenzy of cruelty; the frenzy in destruction, the frenzy under certain meteorological influences, as for example the frenzy of spring; or under the influence of narcotics; and finally the frenzy of will, the frenzy of an overcharged and swollen will. What is essential in such frenzy is the feeling of increased strength and fullness. Out of this feeling one lends to things, one forces them to accept from us, one violates them--this process is called idealizing. Let us get rid of a prejudice here: idealizing does not consist, as is commonly held, in subtracting or discounting the petty and inconsequential. What is decisive is rather a tremendous drive to bring out the main features so that the others disappear in the process. In this state one enriches everything out of one's own fullness: whatever one sees, whatever one wills, is seen swelled, taut, strong, overloaded with strength. A man in this state transforms things until they mirror his power--until they are reflections of his perfection. This having to transform into perfection is--art. Even everything that he is not yet, becomes for him an occasion of joy in himself; in art man enjoys himself as perfection.

All our faults, vanities, idiocies, prejudices, cruelty. Do you really want augmented humans, superhumans, uploaded humans, forever humans, with all the shit that comes with us? Morally and spiritually, we are barely crawling out of the sea onto dry land. We're not ready for the future you want. Have we ever been ready? said Victor. Progress is a series of accidents, of mistakes made in a hurry, of unforeseen consequences.

One moral issue that continues to loom large for her is inequality, especially if the wealthy are able to buy genetic enhancements for their children. “We could create a gene gap that would get wider with each new generation,” she says. “If you think we face inequalities now, imagine what it would be like if society became genetically tiered along economic lines and we transcribed our financial inequality into our genetic code.

Naming (“christening,” “deeming”) is more than a performative moral act; it is linguistic and aesthetic as well. Identifying the emergence and establishment of anti-sacrificial moral practices will take on a form distinctive to a particular social order; the consolidation of the originary “belief” or gesture should therefore be represented in ways that make it inseparable from the entirety of that order. Naming commemorates earlier establishments of practices of deferral, and by enhancing the self-referentiality of the social order as a whole makes it impossible to think outside of that order. It should be kept in mind that all social orders do this—orders in the liberal tradition simply deny they are doing so, and therefore do it haphazardly and in violent fits and starts. Every social order, however small or transient, develops its own “idiom,” because any exchange of signs involves the respective participants taking up the words, phrases and expressions of the others for both phatic purposes and as a “multiplier” of meanings—if I repeat what another has said with slight changes in wording and tone, I not only say what I have said, but create a complex relationship between what I have said and what the other has said (and whatever others he was responding to have said—and left unsaid), a relationship that remains largely tacit but all the more difficult to shake or exit for that very reason.

If Jesus is no more than a helpful moral example, a wise teacher of ethics, an empathetic friend, then why pray at all? What good can even the best moral exemplar do for our enhancement? After even our best moral efforts, after all our good deeds are done, there is still a great surplus of suffering and pain left over, still too much untouched evil. Therefore it makes a great deal of difference whether or not God hears us and acts when we pray. Otherwise our prayer is merely autosuggestion, self-therapy, not up to the battle.

More often than not, risk takers underestimate the odds they face, and do not invest sufficient effort to find out what the odds are. Because they misread the risks, optimistic entrepreneurs often believe they are prudent, even when they are not. Their confidence in their future success sustains a positive mood that helps them obtain resources from others, raise the morale of their employees, and enhance their prospects of prevailing. When action is needed, optimism, even of the mildly delusional variety, may be a good thing.

Without the pathos of distance, the sort which grows out of the deeply rooted difference between the social classes, out of the constant gazing outward and downward of the ruling caste on the subjects and work implements, and out of their equally sustained practice of obedience and command, holding down and holding at a distance, that other more mysterious pathos would have no chance of growing at all, that longing for an ever new widening of distances inside the soul itself, the development of ever higher, rarer, more distant, more expansive, more comprehensive states, in short, simply the enhancement in the type 'man,' the constant 'self-conquest of man,' to cite a moral formula in a supra-moral sense. Of course, where the history of the origins of aristocratic society is concerned (and thus the precondition for that raising of the type 'man' —), We should not surrender to humanitarian illusions: truth is hard. So without further consideration, let's admit to ourselves how up to this point every higher culture on earth has started! People with a still natural nature, barbarians in every dreadful sense of the word, predatory men still in possession of an unbroken power of the will and a desire for power, threw themselves on weaker, more civilized, more peaceful, perhaps trading or cattle-raising races, or on old, worn cultures, in which at that very moment the final forces of life were flaring up in a dazzling fireworks display of spirit and corruption. At the start the noble caste has always been the barbarian caste: its superiority has lain not primarily in physical might but in psychical power — it has been a matter of more COMPLETE human beings (which at every level also means 'more complete beasts').

In the long term, if you have a habit of working through lunch, then science shows us you’re more likely to be emotionally exhausted, suffer sleep problems, and you’ll take more time off due to illness. Leave your work behind at lunchtime to release the brain into its most relaxed firing patterns: memories form, emotions settle, thoughts consolidate, tense muscles relax, and stress responses calm. Wherever possible, taking a lunch break outdoors and around green spaces enhances its restorative effects. Bosses take note: a team lunch results in improved teamwork, morale, and productivity.

abundant time in nature is a critical wellspring of human health, with a deep and formative influence on children in particular. Nature’s impacts extend far beyond physical fitness, encompassing intellectual and emotional health, self-identity, and basic values and morals. Health benefits of exposure to nature include enhanced healing, stress reduction, creativity, and self-esteem. Nature also has an unparalleled capacity to stir our emotions, fostering raw and powerful feelings of wonder, awe, mystery, joy—and, yes, fear. Smelling a wildflower in an alpine meadow, sprinting into the ocean surf, and sharing a face-to-face encounter with a coyote are all experiences that differ mightily from virtual alternatives.

The fact that the world today is what it is suggests, to say the least, that this concept is far from being cherished universally. The reasons for its unpopularity are twofold. First, what is required for this concept to be put into effect is a margin of democracy. This is precisely what 86 percent of the globe lacks. Second, the common sense that tells a victim that his only gain in turning the other cheek and not responding in kind yields, at best, a moral victory, i.e., quite immaterial. The natural reluctance to expose yet another part of your body to a blow is justified by a suspicion that this sort of conduct only agitates and enhances Evil; that moral victory can be mistaken by the adversary for his impunity.

You worry too much about other people. Was I a really horrible child?” “Not at all,” I say. “You were very cute. You had big blue eyes and little blond braids.” “According to the stories I whined a lot.” “It wasn’t whining,” I say. “You had a sensitive nervous system. You had an enhanced reaction to reality.” “In other words, I whined a lot.” “You wanted the world to be better than it was,” I say. “No, that was you. You wanted that. I just wanted it to be better than it was for me.” I sidestep that. “You were very affectionate,” I say. “You appreciated things. You appreciated them more than other people. You practically went into trances of rapture.” “But I’m all right now,” she says. “Thank God for pharmaceuticals.” “Yes,” I say. “You’re all right now.

With one stroke the bond and constraint of the ancient discipline [of the aristocratic caste] is broken: it is no longer felt to be a necessity, a condition of existence — if it were to persist it could be only as a form of luxury, as an archaizing taste . Variation, whether as deviation (into the higher, rarer, more refined) or as degeneration and monstrosity, is suddenly on the scene in the greatest splendour and abundance, the individual dares to be individual and stand out [...] The dangerous and uncanny point is reached where the grander, more manifold, more comprehensive life lives beyond the old morality; the “individual” stands there, reduced to his own law-giving, to his own arts and stratagems for self- preservation, self-enhancement, self-redemption.

There can never be any real opposition between religion and science; for the one is the complement of the other. Every serious and reflective person realizes, I think, that the religious element in his nature must be recognized and cultivated, if all the powers of the human soul are to act together in perfect balance and harmony. And indeed it was not by any accident that the greatest thinkers of all ages were also deeply religious souls, even though they made no public show of their religious feeling. It is from the cooperation of the understanding with the will that the finest fruit of philosophy has arisen, namely, the ethical fruit. Science enhances the moral values of life, because it furthers a love of truth and reverence—love of truth displaying itself in the constant endeavor to arrive at a more exact knowledge of the world of mind and matter around us, and reverence, because every advance in knowledge brings us face to face with the mystery of our own being.

The great presidents never forget the principles of the republic and seek to preserve and enhance them--in the long run--without undermining the needs of the moment. Bad presidents simply do what is expedient, heedless of principles. But the worst presidents are those who adhere to principles regardless of what the fortunes of the moment demand. [...] In preventing the unintended empire from destroying the republic, the critical factor will not be the balance of power among the branches of government, but rather a president who is committed to that constitutional balance, yet willing to wield power in his own right. In orderr to do this, the president must grasp the insufficiency of both the idealist and the realist positions. The idealists, whether of the neoconservative or the liberal flavor, don't understand that it is necessary to master the nature of power in order to act according to moral principles. The realists don't understand the futility of power without a moral core.

out of their equally sustained practice of obedience and command, holding down and holding at a distance, that other more mysterious pathos would have no chance of growing at all, that longing for an ever new widening of distances inside the soul itself, the development of ever higher, rarer, more distant, more expansive, more comprehensive states, in short, simply the enhancement in the type 'man,' the constant 'self-conquest of man,' to cite a moral formula in a supra-moral sense. Of course, where the history of the origins of aristocratic society is concerned (and thus the precondition for that raising of the type 'man' —), we should not surrender to humanitarian illusions: truth is hard. So without further consideration, let's admit to ourselves how up to this point every higher culture on earth has started! People with a still natural nature, barbarians in every dreadful sense of the word, predatory men still in possession of an unbroken power of the will and a desire for power, threw themselves on weaker, more civilized, more peaceful, perhaps trading or cattle-raising races, or on old, worn cultures, in which at that very moment the final forces of life were flaring up in a dazzling fireworks display of spirit and corruption. At the start the noble caste has always been the barbarian caste: its superiority has lain not primarily in physical might but in psychical power — it has been a matter of more COMPLETE human beings (which at every level also means 'more complete beasts').

Lagos, typically for a nonbusinessman, had a fatal flaw: he thought too small. He figured that with a little venture capital, this neurolinguistic hacking could be developed as a new technology that would enable Rife to maintain possession of information that had passed into the brains of his programmers. Which, moral considerations aside, wasn't a bad idea. "Rife likes to think big. He immediately saw that this idea could be much more powerful. He took Lagos's idea and told Lagos himself to buzz off. Then he started dumping a lot of money into Pentecostal churches. He took a small church in Bayview, Texas, and built it up into a university. He took a smalltime preacher, the Reverend Wayne Bedford, and made him more important than the Pope. He constructed a string of self-supporting religious franchises all over the world, and used his university, and its Metaverse campus, to crank out tens of thousands of missionaries, who fanned out all over the Third World and began converting people by the hundreds of thousands, just like St. Louis Bertrand. L. Bob Rife's glossolalia cult is the most successful religion since the creation of Islam. They do a lot of talking about Jesus, but like many selfdescribed Christian churches, it has nothing to do with Christianity except that they use his name. It's a postrational religion. "He also wanted to spread the biological virus as a promoter or enhancer of the cult, but he couldn't really get away with doing that through the use of cult prostitution because it is flagrantly anti-Christian. But one of the major functions of his Third World missionaries was to go out into the hinterlands and vaccinate people -- and there was more than just vaccine in those needles. "Here in the First World, everyone has already been vaccinated, and we don't let religious fanatics come up and poke needles into us. But we do take a lot of drugs. So for us, he devised a means for extracting the virus from human blood serum and packaged it as a drug known as Snow Crash.

The free market system of capitalism enhances freedom in three ways. Traditionally freedom of exchange has been seen as a basic form of individual freedom, with which it would be wrong to interfere, and in this sense is a basic, negative freedom like the freedom of speech, assembly, the press, or conscience. Gerald Gaus, a liberal defender of the morality of markets, summarizes the liberal case for freedom in capitalism: “classical liberalism embraces market relations because (but not, of course, only because) they (1) are essentially free, (2) respect the actual choices of individuals, and (3) legitimately express different individuals’ rational decisions about the proper choice between competing ends, goods, and values.”98 Market freedom is necessary to respect individuals as free choosers and designers of their own “experiments in living,” as Mill famously puts it.99 Free markets also have positive aspects, however, in providing opportunities by increasing persons’ material wealth in order to choose things that they value. Another aspect of the positive freedom that markets promote is the freedom of persons to develop their autonomy as decision makers, and to find opportunities to escape from oppressive traditional roles. Markets also promote a third, more controversial, sense of freedom in that they allow persons to interact in mutually beneficial ways even when they do not know each other or have any other traditional reason to care about the other. I call this sense of freedom “social freedom.” In each of these ways – negative, positive, and social – markets have much, and in some cases even more, to offer to women, as women have been more confined by traditional roles to a constrained family life, deprived of a fair distribution of benefits and burdens of family life, and treated as second-class citizens in their communities. While capitalism has already, as we have seen, brought great advances in the realm of negative and positive liberties, capitalism’s ability to destruct the old and create new forms of community offer a vision of freedom that is yet to be fulfilled.

The impossible class. Poor, happy and independent! — these things can go together; poor, happy and a slave! — these things can also go together — and I can think of no better news I could give to our factory slaves: provided, that is, they do not feel it to be in general a disgrace to be thus used, and used up, as a part of a machine and as it were a stopgap to fill a hole in human inventiveness! To the devil with the belief that higher payment could lift from them the essence of their miserable condition I mean their impersonal enslavement! To the devil with the idea of being persuaded that an enhancement of this impersonality within the mechanical operation of a new society could transform the disgrace of slavery into a virtue! To the devil with setting a price on oneself in exchange for which one ceases to be a person and becomes a part of a machine! Are you accomplices in the current folly of the nations the folly of wanting above all to produce as much as possible and to become as rich as possible? What you ought to do, rather, is to hold up to them the counter-reckoning: how great a sum of inner value is thrown away in pursuit of this external goal! But where is your inner value if you no longer know what it is to breathe freely? if you no longer possess the slightest power over yourselves? if you all too often grow weary of yourselves like a drink that has been left too long standing? if you pay heed to the newspapers and look askance at your wealthy neighbour, made covetous by the rapid rise and fall of power, money and opinions? if you no longer believe in philosophy that wears rags, in the free-heartedness of him without needs? if voluntary poverty and freedom from profession and marriage, such as would very well suit the more spiritual among you, have become to you things to laugh at? If, on the other hand, you have always in your ears the flutings of the Socialist pied-pipers whose design is to enflame you with wild hopes? which bid you to be prepared and nothing further, prepared day upon day, so that you wait and wait for something to happen from outside and in all other respects go on living as you have always lived until this waiting turns to hunger and thirst and fever and madness, and at last the day of the bestia triumphans dawns in all its glory? In contrast to all this, everyone ought to say to himself: ‘better to go abroad, to seek to become master in new and savage regions of the world and above all master over myself; to keep moving from place to place for just as long as any sign of slavery seems to threaten me; to shun neither adventure nor war and, if the worst should come to the worst, to be prepared for death: all this rather than further to endure this indecent servitude, rather than to go on becoming soured and malicious and conspiratorial!

Morals   A relative value can become moral when it protects and respects the Life Value of self and others. The great founding values of America, such as truth, freedom, and charity, have one thing in common: When they are functioning correctly—morally—they are life-protecting or life-enhancing for all. But they are still relative. Our “moral” values must be constantly examined to make sure that they are performing their life-respecting mission. Even the Marine Corps core values of, “honor, courage, and commitment” require examination in this context. “Courage” can wrongly be expressed as reckless martyrdom, “commitment” can sometimes become irrational fanaticism, and “honor” can be twisted into self-righteousness, conceit, and disrespect for others. Our enemies believe in their own standard of “honor” (we have all heard the saying “honor among thieves”), their own standard of “courage,” and they are surely committed to their ends. What then sets us apart? Respect for the lives of self and all others sets us apart.

INTEGRITY IS: Empirical knowledge is one of the critical ingredients of integrity, followed by truth, which is not necessarily moral, hence the evaluation of the truth. Empirical knowledge, coupled with the evaluation of truth for determination of its morality, equals factual righteousness and subsequently perpetuates integrity. Perceptions can at times influence our evaluation of truth, which may ultimately influence our identification of a subject’s morality. Our perception of what is truthful and righteous is not necessarily others interpretations. Assumption and credulity is the archenemy—the nemesis, if you will—of truth and ultimately of morality. We sometimes have an unwillingness or aversion toward researching a subject before formulating an opinion. But the more knowledge we learn about a subject, the more beneficial it will be. Understanding based on factual data will enable a more realistic and enhanced resolution of questions about a subject’s morality. Do some investigation of facts, situations, ideology, and belief systems for your empirical knowledge. As you do so, the truth shall be brought to the surface. As you analyze empirical knowledge, the truth and its morality will determine the factual righteousness of the subject, and ultimately, its integrity. Integrity Equation: Empirical knowledge + truth + morality = factual righteousness = INTEGRITY

Stay sought-after by enabling others to proudly use their best talents together on things that matter to them. One way is to get employees to pair up on projects, thus cutting down silos and scaling up stronger performance -- plus these benefits: • Facilitates cross-training in a fast, natural and fun way. • Enables individuals in different parts of your organization to get to know more people in meaningful ways, and discover each other's best talents and favorite interests. • Prevents your organization from being hamstrung when a key expert leaves.

Elliott argues that enhancement technologies fascinate and aggravate us because they alert us to a contradiction in our national value system. On the one hand, America prizes success, and life here is organized around the heated pursuit of it. America is a democracy with a high degree of social mobility; we’re all searching for anything that might give us a competitive edge over our neighbors. (We are also, most likely, looking over our shoulders at whatever our neighbors might be using to get ahead, simultaneously judging them for using it, and wondering where we can get some ourselves.) On the other hand, Americans are also devoted to the idea of personal authenticity. We believe it’s important to be our “real” selves and are ever fearful of losing touch with our inmost natures in the push of worldly ambition. Self-discovery and self-actualization aren’t just enjoyable activities; they’re social demands. In America, Elliott believes, we tend to think of life as a never-ending process of figuring out “who we are” and then striving to live in such a way that we can enact the interests and proclivities that make us unique. This focus on the self as a guiding principle may partly stem from the secular nature of our society. In America since the late nineteenth century, Elliott writes, “finding yourself has replaced finding God.”29 Being who we really are is nothing short of a moral imperative—maybe the strongest one we modern Americans have. These two drives—on the one hand, to succeed; on the other hand, to be who you really are inside—often come into tension.

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

Greece can balance its books without killing democracy Alexis Tsipras | 614 words OPINION Greece changes on January 25, the day of the election. My party, Syriza, guarantees a new social contract for political stability and economic security. We offer policies that will end austerity, enhance democracy and social cohesion and put the middle class back on its feet. This is the only way to strengthen the eurozone and make the European project attractive to citizens across the continent. We must end austerity so as not to let fear kill democracy. Unless the forces of progress and democracy change Europe, it will be Marine Le Pen and her far-right allies that change it for us. We have a duty to negotiate openly, honestly and as equals with our European partners. There is no sense in each side brandishing its weapons. Let me clear up a misperception: balancing the government’s budget does not automatically require austerity. A Syriza government will respect Greece’s obligation, as a eurozone member, to maintain a balanced budget, and will commit to quantitative targets. However, it is a fundamental matter of democracy that a newly elected government decides on its own how to achieve those goals. Austerity is not part of the European treaties; democracy and the principle of popular sovereignty are. If the Greek people entrust us with their votes, implementing our economic programme will not be a “unilateral” act, but a democratic obligation. Is there any logical reason to continue with a prescription that helps the disease metastasise? Austerity has failed in Greece. It crippled the economy and left a large part of the workforce unemployed. This is a humanitarian crisis. The government has promised the country’s lenders that it will cut salaries and pensions further, and increase taxes in 2015. But those commitments only bind Antonis Samaras’s government which will, for that reason, be voted out of office on January 25. We want to bring Greece to the level of a proper, democratic European country. Our manifesto, known as the Thessaloniki programme, contains a set of fiscally balanced short-term measures to mitigate the humanitarian crisis, restart the economy and get people back to work. Unlike previous governments, we will address factors within Greece that have perpetuated the crisis. We will stand up to the tax-evading economic oligarchy. We will ensure social justice and sustainable growth, in the context of a social market economy. Public debt has risen to a staggering 177 per cent of gross domestic product. This is unsustainable; meeting the payments is very hard. On existing loans, we demand repayment terms that do not cause recession and do not push the people to more despair and poverty. We are not asking for new loans; we cannot keep adding debt to the mountain. The 1953 London Conference helped Germany achieve its postwar economic miracle by relieving the country of the burden of its own past errors. (Greece was among the international creditors who participated.) Since austerity has caused overindebtedness throughout Europe, we now call for a European debt conference, which will likewise give a strong boost to growth in Europe. This is not an exercise in creating moral hazard. It is a moral duty. We expect the European Central Bank itself to launch a full-blooded programme of quantitative easing. This is long overdue. It should be on a scale great enough to heal the eurozone and to give meaning to the phrase “whatever it takes” to save the single currency. Syriza will need time to change Greece. Only we can guarantee a break with the clientelist and kleptocratic practices of the political and economic elites. We have not been in government; we are a new force that owes no allegiance to the past. We will make the reforms that Greece actually needs. The writer is leader of Syriza, the Greek oppositionparty

The Catholic Church proclaims that human life is sacred and that the dignity of the human person is the foundation of a moral vision for society. This belief is the foundation of all the principles of our social teaching. In our society, human life is under direct attack from abortion and euthanasia. The value of human life is being threatened by cloning, embryonic stem cell research, and the use of the death penalty. The intentional targeting of civilians in war or terrorist attacks is always wrong. Catholic teaching also calls on us to work to avoid war. Nations must protect the right to life by finding increasingly effective ways to prevent conflicts and resolve them by peaceful means. We believe that every person is precious, that people are more important than things, and that the measure of every institution is whether it threatens or enhances the life and dignity of the human person.

morally accountable for their actions and future judgment. There is even a concerted effort on the part of some neuroscientists to find proof against free will to illustrate that man is little more than

Christianity is called the religion of compassion [Mitleid].—compassion stands in antithesis to the tonic emotions which enhance the energy of the feeling of life: it has a depressive eff ect. One loses force when one has compassion. Th e loss of force which life has already sustained through suff ering is increased and multiplied even further by compassion. Suffering itself becomes contagious through compassion... its morally dangerous character appears in a much clearer light. Compassion on the whole thwarts the law of evolution, which is the law of selection. It preserves what is ripe for destruction, it defends life’s disinherited and condemned; through the abundance of the ill-constituted of all kinds which it retains in life it gives life itself a gloomy and questionable aspect. One has ventured to call compassion a virtue (—in every noble morality it counts as weakness—)... compassion is practical nihilism... compassion persuades to nothingness!... [compassion is] hostile to life. Schopenhauer [therefore] was hostile to life: therefore compassion became for him a virtue.

Post-bourgeois groups manifest hostility not only to the ideology of the soft managerial regime and to the psychic and behavioral patterns of its elite but also to the manipulative style of dominance that characterizes the elite and the tendency to acceleration on which the elite relies for the preservation and enhancement of its power. The managerial use of manipulation and acceleration not only alienates post-bourgeois groups culturally and morally but also threatens their economic position and social status.

In recent years, a robust body of new research has demonstrated that when we experience distress, engaging in introspection often does significantly more harm than good. It undermines our performance at work, interferes with our ability to make good decisions, and negatively influences our relationships. It can also promote violence and aggression, contribute to a range of mental disorders, and enhance our risk of becoming physically ill. Using the mind to engage with our thoughts and feelings in the wrong ways can lead professional athletes to lose the skills they’ve spent their careers perfecting. It can cause otherwise rational, caring people to make less logical and even less moral decisions. It can lead friends to flee from you in both the real world and the social media world. It can turn romantic relationships from safe havens into battlegrounds. It can even contribute to us aging faster, both in how we look on the outside and in how our DNA is configured internally. In short, our thoughts too often don’t save us from our thoughts. Instead, they give rise to something insidious. Chatter.

Christianity is called the religion of compassion [Mitleid].—compassion stands in antithesis to the tonic emotions which enhance the energy of the feeling of life: it has a depressive effect. One loses force when one has compassion. The loss of force which life has already sustained through suff ering is increased and multiplied even further by compassion. Suffering itself becomes contagious through compassion... its morally dangerous character appears in a much clearer light. Compassion on the whole thwarts the law of evolution, which is the law of selection. It preserves what is ripe for destruction, it defends life’s disinherited and condemned; through the abundance of the ill-constituted of all kinds which it retains in life it gives life itself a gloomy and questionable aspect. One has ventured to call compassion a virtue (—in every noble morality it counts as weakness—)... compassion is practical nihilism... compassion persuades to nothingness!... [compassion is] hostile to life. Schopenhauer [therefore] was hostile to life: therefore compassion became for him a virtue.

I think it improper to talk about evil all during a meal. It spoils the digestion." "Oh, but come," the Witch said, "is it only in youth that we can have the nerve to as, ourselves such serious questions?' "Well, I stick with my suggestion," said Avaric. "Evil isn't doing bad things, it's feeling bad about them afterward. There's no absolute value to behavior. First of all -" "Institutional inertia," claimed the Witch. "But whatever is the great attraction of absolute power anyway?" "That's why I say it's merely an affliction of the psyche, like vanity or greed," said a copper magnate. "And we all know vanity and greed can produce some pretty astounding results in human affairs, not all of them reprehensible." "It's an absence of good, that's all," said his paramour, an agony aunt for the Shiz informer. "The nature of the world is to be calm, and enhance and support life, and evil is an absence of the inclination of matter to be at peace." "Pigspittle," said Avaric. "Evil is an early or primitive stage of moral development. All children are fiends by nature. The criminals among us are only those who didn't progress..." "I think it's a presence, not an absence," said an artist. "Evil's an incarnated character, an incubus or a succubus. It's an other. It's not us." "Not even me?" said the Witch, playing the part more vigorously than she expected. "A self-confessed murderer?" "Oh go on with you," said the artist, "we all of us show ourselves in our best light. That's just normal vanity." "Evil isn't a thing, it's not a person, it's an attribute like beauty..." "It's a power, like wind..." "It's an infection..." "It's metaphysical, essentially: the corruptibility of creation -" "Blame it on the Unnamed God, then." "But did the Unnamed God create evil intentionally, or was it just a mistake in creation?" "it's not of air and eternity, evil isn't; it's of earth; it's physical, a disjointedness between our bodies and our souls. Evil is inanely corporeal, humans causing on another pain, no more no less -" "I like pain, if I'm wearing calfskin chaps and have my wrists tied behind me -" "No, you're all wrong, our childhood religion had it right: Evil is moral at its heart - the selection of vice over virtue; you can pretend no to know, you can rationalize, but you know it in your conscience -" "Evil is an act, not an appetite. How many haven't wanted to slash the throat of some boor across the dining room table? Present company excepted of course. Everyone has the appetite. If you give in to it, it, that act is evil. The appetite is normal.

the right kind of pain can set the stage for enhanced pleasure later on; it’s a cost we pay for a greater future reward. Pain can distract us from our anxieties, and even help us transcend the self. Choosing to suffer can serve social goals; it can display how tough we are or, conversely, can serve as a cry for help. Unpleasant emotions such as fear and sadness are part of play and fantasy and can provide certain moral satisfactions. And effort and struggle and difficulty can, in the right contexts, lead to the joys of mastery and flow.

Of Morals How many viewpoints could there be? Surely not more than of him, you, and me. Above myself the halo does fly high, But what about this other guy? I claw my way out and to victory, But right behind me the struggle can see. Must fly or must fall, but neither can have, When quickly enclosed in darkness I am. Shocked and amazed, they try to pull me to safety, But stuck am I for the world to see. A misery's end, enclosed in rules; The gods, they laugh at us, us fools. Our earthly desire our doom entrances, Simply because it our 'living' enhances." - D. M. Shiro (D.M. Shiro)

If you’re a parent looking for ways to foster good character in your kids, create an environment that encourages these emotions. Show that it’s okay to ask for help and important to show gratitude for it. Teach that taking time to enjoy the beauty of nature or to recognize the good in others is worthwhile. And most important, ritualize these activities. Make it a point to read an elevating story about someone at a set time every week. Set aside a time for milk and cookies when everyone talks about things that made them feel gratitude during the past week. And try to combine as many elements simultaneously as you can. For example, recite a favorite poem about kindness or gratitude together out loud. While the result might not be as finely tuned a package as many religions use, it will still help you shape your children’s character while also nudging your own. You can magnify the effect of these rituals by drawing in people beyond your family circle whenever you can. As I noted above, children usually start learning about what God and society expect of them via prayer and rituals when they are between five and seven years of age. By that point, the importance of feeling connection with their peers is growing as well. Rituals can foster morality by enhancing these bonds—bonds that will help foster character development through positive peer pressure and support.

Pity preserves things that are ripe for decline, it defends things that have been disowned and condemned by life, and it gives a depressive and questionable character to life itself by keeping alive an abundance of failures of every type. People have dared to call pity a virtue… people have gone even further, making it into the virtue, the foundation and source of all virtues, - but of course you always have to keep in mind that this was the perspective of a nihilistic philosophy that inscribed the negation of life on its shield. Schopenhauer was right here: pity negates life, it makes life worthy of negation, - pity is the practice of nihilism. Once more: this depressive and contagious instinct runs counter to the instincts that preserve and enhance the value of life: by multiplying misery just as much as by conserving everything miserable, pity is one of the main tools used to increase decadence - pity wins people over to nothingness! … You do not say ‘nothingness’: instead you say ‘the beyond’; or ‘God’; or ‘the true life’; or nirvana, salvation, blessedness … This innocent rhetoric from the realm of religious-moral idiosyncrasy suddenly appears much less innocent when you see precisely which tendencies are wrapped up inside these sublime words: tendencies hostile to life.

Which kind of values figure less prominently in the picture of the future held out to us by the popular writers and speakers than they did in the dreams and hopes of our fathers? It is certainly not material comfort, certainly not a rise in our standard of living or the assurance of a certain status in society which ranks lower. Is there a popular writer or speaker who dares to suggest to the masses that they might have to make sacrifices of their material prospects for the enhancement of an ideal end? Is it not, in fact, entirely the other way round? Are not the things which we are more and more frequently taught to regard as "nineteenth-century illusions" all moral values-liberty and independence, truth and intellectual honesty, peace and democracy, and the respect for the individual qua man instead of merely as the member of an organised group?

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The economy exists for the person, not the person for the economy. All economic life should be shaped by moral principles. Economic choices and institutions must be judged by how they protect or undermine the life and dignity of the human person, support the family and serve the common good. A fundamental moral measure of any economy is how the poor and vulnerable are faring. All people have a right to life and to secure the basic necessities of life (e.g., food, clothing, shelter, education, health care, safe environment, economic security.) All people have the right to economic initiative, to productive work, to just wages and benefits, to decent working conditions as well as to organize and join unions or other associations. All people, to the extent they are able, have a corresponding duty to work, a responsibility to provide the needs of their families and an obligation to contribute to the broader society. In economic life, free markets have both clear advantages and limits; government has essential responsibilities and limitations; voluntary groups have irreplaceable roles, but cannot substitute for the proper working of the market and the just policies of the state. Society has a moral obligation, including governmental action where necessary, to assure opportunity, meet basic human needs, and pursue justice in economic life. Workers, owners, managers, stockholders and consumers are moral agents in economic life. By our choices, initiative, creativity and investment, we enhance or diminish economic opportunity, community life and social justice. The global economy has moral dimensions and human consequences. Decisions on investment, trade, aid and development should protect human life and promote human rights, especially for those most in need wherever they might live on this globe.33

Imprisonment needn’t be degrading. If it were humane instead of debasing, constructive instead of destructive, it could be used as a moral mechanism to enhance the safety of our societies. This is not the case today.

... we are for the most part utterly impervious to the moral intention or significance of our conduct, and on the whole what we do is evaluated mainly in terms of what it achieves for the enhancement of our image and the augmentation of our power, status, and material advantage.

The next hurdle is the recognition that we have many deeply ingrained habit patterns that take time—a lot of time—to change. At first the typical neophyte is sure that he or she has a tremendous capacity and will grow more quickly than others. Then the sobering realization dawns that the degree of self-transformation is equal to the effort made. If neophytes have persisted thus far, they will almost inevitably encounter doubt (samshaya)—doubt about their own capacity; doubt about their teacher; doubt about the efficacy of the teaching. It is not far from the truth to say that practitioners who do not befriend doubt are bound to become self-deluded. If there really is no doubt or self-delusion, then they are quite simply enlightened. Another obstacle, not often identified, is the fact that practitioners’ karmic tendencies (read unconscious or semiconscious habit patterns) are magnified because awareness is enhanced through regular practice. This can be likened to a bright searchlight shining deep into the well of the mind. In the depth of the unconscious reside all kinds of unpleasant realities that get flushed out by steady application to self-inspection and self-understanding. At times, the unconscious materials that drift into the conscious mind seem overwhelming, and then it becomes clear that spiritual life is a form of brinkmanship. The Indic tradition speaks of the razor-edged path. Gradually spiritual practitioners learn to overcome their intrinsic materialism (i.e., constantly thinking in terms of the visible reality only). There is a progressive loosening of the ego knot or “self-contraction” (ātma-samkoca) by which the ordinary individual anxiously seeks to hold everything together. Spiritual practitioners learn to be humorous about everything, including themselves. Life is seen from a new perspective: as a strange play in which we are willy-nilly involved and which we can either misunderstand and suffer or understand and transcend even while being fully engaged in its drama. Practitioners must prevail over spiritual materialism—the false sense of accumulating “higher” experiences. They can realize inner freedom only to the extent that even the goal of liberation is renounced. Liberation, or enlightenment, is not a thing to be attained or acquired. It is living in the moment from the most profound understanding and without egoic attachment to anything. Those who parade their extraordinary spiritual accomplishments in front of others are possibly the least illumined of all. They merely substitute material commodities for “spiritual” merchandise. The Indic heritage knows of many adepts who after years of intense practice achieved a high state of consciousness or astounding paranormal ability only to promptly plunge from grace. The higher the adept’s elevation, the steeper the drop into oblivion and misery. Therefore the authorities of Yoga ever admonish practitioners to be circumspect, to keep their attainments to themselves, to focus on the cultivation of moral integrity, understanding, self-transcendence, and not least service to others.

My own suggestion is that the moral status of the embryo, the fetus, and indeed any individual is determined by its possession of those features which make you or me morally more important than cats or canaries. At no stage of its development does the human embryo or fetus possess features that relevantly distinguish it from cats and canaries, save two. They are species membership and potential. Species membership, however, is devoid of moral significance; species preference is, like race or gender preference, simply a prejudice. Potential is no more helpful: whatever potential is possessed by the human embryo is also possessed by the unfertilized egg and the sperm and so the argument that we have an obligation to realize human potential becomes the exhausting and unattractive ethic of maximal procreation.

Thus, while demonstrating that authoritarianism is indeed the principal determinant of intolerance of difference worldwide, I also provide definitive evidence regarding what it is not. It is not a desire to preserve the status quo whatever that may be. It does not preclude support for social change, so long as we are changing together in pursuit of common goals. And it is not preference for laissez-faire economics. It does not necessitate opposition to government interventions that might serve to enhance oneness and sameness. As I noted at the close of Chapter 4, apart from confusing theory and confounding evidence for half a century, these common misconceptions create needless skepticism and resistance among those (quite reasonably) reluctant to accept that distaste for change implies distaste for other races, or that commitment to economic freedom somehow suggests an interest in moral regulation and political repression. This confusion --- among both scholars and political elites --- has significant political and social implications. It can drive those who are merely averse to change into unnatural and unnecessary political alliances with the hateful and intolerant, when they could be rallied behind tolerance and respect for difference under the right conditions. These conditions would include authoritative reminders of how privileged are those ideals in one's national tradition; reassurances regarding established brakes on the pace of change, and the settled rules of the game to which all will adhere; and confidence in the leaders and institutions managing social conflict, and regulating the extent and rate of social change. I find compelling indications that status quo conservatives, if properly understood and marshaled, can be a liberal democracy's strongest bulwark against the dangers posed by intolerant social movements. Those by nature averse to change should find the "shining path" to the "glorious future" far more frightening than exciting, and can be expected to defend faithfully any established order --- including one of institutionalized respect for difference and protection of individual freedom --- against "authoritarian revolution." (p.326--327)

The functions of some emotions are revealed in their characteristic facial expressions. Fear expressions widen the eyes and expand the nasal cavity, thus enlarging the field of view and enhancing the sense of smell. Disgust expressions do the opposite, crinkling up the face and thus reducing the likelihood that a pathogen will enter the body through the eyes or nose. Not all emotions have characteristic facial expressions, but, generally speaking, emotions exert pressure on behavior.

But adding empathy and the irreducibly subjective dimension of the personal narrative to history does not detract from the truth. It enhances the truth. That we accept our own frailties and subjectivity does not free us to abdicate the moral responsibility to tell the truth, even if, and especially if, "truth" is not singular but a set of shared experiences and shared understandings that together make up our humanity.

They used my name and permit to grow the weed and earn money to repay their debts and compensate their investors. To keep my girlfriend. To take her. I am uncertain if any of them have ever spent a minute in jail for any of these activities. Adam proudly showcases his new motorcycles on Instagram, posing on a hill above Barcelona. He also displays his brand new electric camper van, which they use to travel and transport drugs across Europe and Iberia, as well as his gigantic marijuana cultivation located in Portugal. People like Ruan and Martina admire his public images. I came across a picture of Ruan and Martina together in Berlin, where their mother Fernanda visited them. Martina became member of the Evil Eye Cult, and the custom made mafia group in Spain, which used her as a pawn in their porn and drug-related activities. She now operates as their representative in Berlin. Martina and I have lost the ability to genuinely smile. Her social media posts only show disinterest or a malicious demeanor. ‘A boot stomping on a human face.’ In a picture with her brother and mother, she puts on a forced fake “good vibe” and “happy” smile, revealing her flawless teeth and the subtle lines of aging. With each passing day, she bears a greater resemblance to her rich and so happy mother, the bad person. As far as I know, none of these individuals have faced consequences for their actions, such as having their teeth broken. As I had. Innocently. Taking care of business and their lives. With love. I find this to be incredibly unjust. In the 21st century. In Europe. On planet Earth. By non-EU criminals. “Matando – ganando” – “killing and gaining” like there were no Laws at all. Nowadays, you can observe Sabrina flaunting her fake lips and altered face, just like Martina her enhanced breasts. Guess who was paying for it? It seems that both girls now sustain themselves through their bodies and drug involvement, to this day, influencing criminals to gain friends in harming Tomas and having a lavish lifestyle filled with fun and mischief. Making a living. Enjoying Spain. Enjoying Life. My money. My tears. This is the situation as it stands. I was wondering what Salvador Dali was trying to tell me. I stood in front of the Lincoln portrait for a long time, but I couldn't grasp the point or the moral behind it. I can listen to Abraham Lincoln and ‘trust people. To see. If I can trust them.’ But he ultimately suffered a tragic fate, with his life being taken. (Got his head popped.) I believe there may have also been a female or two involved in that situation, too, possibly leading to his guards being let down. While he was watching: Acting performances, he was facing a: Stage. Theater. It is disheartening, considering he was a good person. Like Jesus, John Lennon and so on. Shows a pattern Machiavelli was talking about. Some individuals are too bright for those in darkness; they feel compelled to suppress those brighter minds simply because they think and act differently. Popping their heads. Reptilian lower brain-based culture, the concept of the Evil Eye, Homo erectus. He couldn't even stand up properly when I was shouting at him, urging him to stand up from the stairs. ‘Homo seditus reptilis.’ But what else was there in the Lincoln image that I didn't see? What was Dali trying to convey or express or tell me? Besides the fact that the woman is in his mind, on his mind, in the image, exactly, his head got popped open. Perhaps because he was focusing on a woman, trusting her for a split second, or turning his head away for a moment.

Arguably the most important gifts of the past generation to the current generation come from wise investments, a belief in rules of just conduct, good political institutions, and good values, among other related historical factors. Growth-enhancing institutions do require hard work, but that investment is a positive-sum rather than a zero-sum game across the generations. The resulting moral impulse is one of strengthening good rules conducive to future economic growth, properly understood, and here again we approach a common sense morality.

Darwin had known it all along: “An advancement in the standard of morality will certainly give an immense advantage to one tribe over another,” he wrote in The Descent of Man (1871), and he believed that a tribe’s success would be enhanced if its members “were always ready to aid one another, and to sacrifice themselves for the common good.”24 That is, natural selection works at the level of the group, not just the individual: When food is scarce or predators are on the prowl, working together is the best way to ensure survival.

I argued again for an American strike on Iran’s nuclear facilities. America could still stop Iran from developing atomic bombs that would endanger America, Israel and the peace of the entire world. An American action now would give an enormous boost to the standing of the US and its president. Obama’s response floored me and Itzik Molcho, who sat beside me. “Bibi,” he said, “Nobody likes Goliath. I don’t want to be an eight-hundred-pound gorilla strutting on the world stage. For too long we acted that way. We need to lead in a different way.” I was stunned. In the Middle East as I knew it, with Iran racing to nuclear weapons, and with the shifting geopolitical balance toward Asia, I would want to be a 1,200-pound gorilla, not an 800-pound one. Often when I met officials of the Obama administration they waxed lyrical about the marvels of soft power. Culture, values, even Hollywood can do wonders to change the world, they said. “Soft power is good,” I acknowledged, “but hard power is even better.” By hard power I meant the judicious use of formidable military or economic power, or both. The values of individual liberty and national freedom give meaning and strength to free societies. But they are not enough. Power has the unfortunate quality of not being limited to the morally superior and the well intentioned. If malign forces amass enough of it and have the will to use it, they will overcome the less well-armed forces of good, especially if the good lack the tenacity to fight. Being a moral people won’t save you from conquest and carnage, which was the history of the Jewish people for two thousand years. Being perfect victims who harmed no one, we were perfectly moral. Being utterly powerless, we were led to the slaughter again and again. The rise of Zionism was meant to correct this flaw by giving the Jewish people the power to defend themselves. Enhancing this capacity was the central mission of my years in office.

Those who think that ensoulment takes place at conception have an interesting problem to account for the splitting of one soul into four, and for the destruction of three souls when the four embryos are recombined into one, and to account for (and resolve the ethics of) the destruction of three individuals, without a single human cell being removed or killed. These possibilities should perhaps give us pause in attributing a beginning of morally important life to a point like conception.

To argue against human enhancement, Saletan continues, “Sandel needs something deeper: a common foundation for the various norms in sports, arts and parenting. He thinks he has found it in the idea of giftedness. To some degree, being a good parent, athlete or performer is about accepting and cherishing the raw material you’ve been given to work with [italics my own]. Strengthen your body, but respect it. Challenge your child, but love her. Celebrate nature. Don’t try to control everything […] Why should we accept our lot as a gift? Because the loss of such reverence would change our moral landscape.

If your children are popular or accepted, I am delighted for them. They’re going to have an easier childhood than some other kids. However, your work is not done. The daily newspaper provides numerous examples of well-known political or entertainment figures who behave extremely badly toward others. Such misbehavior begins early because such leaders were allowed, when they were young, to use their social influence in any way that they wanted. As we have seen through countless examples in this book, popular and accepted children wield a lot of power over the lives of other children. Some of that power is pretty destructive, so parents have to take every opportunity to be moral leaders. Many potential bullies can be transformed into positive leaders who actually enhance the moral and social atmosphere of a school or a group of children.

Neuro-Techno-Philosophy can help us get to grips with dangers of human enhancement – in addition to helping form a moral compass for the ethical and regulatory challenges of enhancement drugs and devices.

More generally, a pro-black stance by white intellectuals enhances the latter’s moral standing and self-esteem, whether or not the particular manifestation of that stance helps or harms blacks on net balance.

continue polluting while trying to offset the damage through some face-saving corporate philanthropy exercises. We would be fools to assume that we can simply pay our way out of this mess. Nature cannot be bailed out, as if it were a financial market. We need to stop breaking things in the first place. But for this, we need a new development model. We have designed an economic system that sees no value in any human or natural resource unless it is exploited. A river is unproductive until its catchment is appropriated by some industry or its waters are captured by a dam. An open field and its natural bounty are useless until they are fenced. A community of people have no value unless their life is commercialised, their needs are turned into consumer goods, and their aspirations are driven by competition. In this approach, development equals manipulation. By contrast, we need to understand development as something totally different: development is care. It is through a caring relationship with our natural wealth that we can create value, not through its destruction. It is thanks to a cooperative human-to-human interaction that we can achieve the ultimate objective of development, that is, wellbeing. In this new economy, people will be productive by performing activities that enhance the quality of life of their peers and the natural ecosystems in which they live. If not for moral reasons, they should do so for genuine self-interest: there is nothing more rewarding than creating wellbeing for oneself and society. This is the real utility, the real consumer surplus, not the shortsighted and self-defeating behaviour promoted by the growth ideology. The wellbeing economy is a vision for all countries. There are cultural traces of such a vision in the southern African notion of ‘ubuntu’, which literally means ‘I am because you are’, reminding us that there is no prosperity in isolation and that everything is connected. In Indonesia we find the notion of ‘gotong royong’, a conception of development founded on collaboration and consensus, or the vision of ‘sufficiency economy’ in Thailand, Bhutan and most of Buddhist Asia, which indicates the need for balance, like the Swedish term ‘lagom’, which means ‘just the right amount’. Native Alaskans refer to ‘Nuka’ as the interconnectedness of humans to their ecosystems, while in South America, there has been much debate about the concept of ‘buen vivir’, that is, living well in harmony with others and with nature. The most industrialised nations, which we often describe in dubious terms like ‘wealthy’ or ‘developed’, are at a crossroads. The mess they have created is fast outpacing any other gain, even in terms of education and life expectancy. Their economic growth has come at a huge cost for the rest of the world and the planet as a whole. Not only should they commit to realising a wellbeing economy out of self-interest, but also as a moral obligation to the billions of people who had to suffer wars, environmental destruction and other calamities so that a few, mostly white human beings could go on

But for this, we need a new development model. We have designed an economic system that sees no value in any human or natural resource unless it is exploited. A river is unproductive until its catchment is appropriated by some industry or its waters are captured by a dam. An open field and its natural bounty are useless until they are fenced. A community of people have no value unless their life is commercialised, their needs are turned into consumer goods, and their aspirations are driven by competition. In this approach, development equals manipulation. By contrast, we need to understand development as something totally different: development is care. It is through a caring relationship with our natural wealth that we can create value, not through its destruction. It is thanks to a cooperative human-to-human interaction that we can achieve the ultimate objective of development, that is, wellbeing. In this new economy, people will be productive by performing activities that enhance the quality of life of their peers and the natural ecosystems in which they live. If not for moral reasons, they should do so for genuine self-interest: there is nothing more rewarding than creating wellbeing for oneself and society. This is the real utility, the real consumer surplus, not the shortsighted and self-defeating behaviour promoted by the growth ideology. The wellbeing economy is a vision for all countries. There are cultural traces of such a vision in the southern African notion of ‘ubuntu’, which literally means ‘I am because you are’, reminding us that there is no prosperity in isolation and that everything is connected. In Indonesia we find the notion of ‘gotong royong’, a conception of development founded on collaboration and consensus, or the vision of ‘sufficiency economy’ in Thailand, Bhutan and most of Buddhist Asia, which indicates the need for balance, like the Swedish term ‘lagom’, which means ‘just the right amount’. Native Alaskans refer to ‘Nuka’ as the interconnectedness of humans to their ecosystems, while in South America, there has been much debate about the concept of ‘buen vivir’, that is, living well in harmony with others and with nature.

-It is possible to vastly compress most learning. In a surprising number of cases, it is possible to do something in 1-10 months that is assumed to take 1-10 years. -The more you compress things, the more physical limiters become a bottleneck. All learning is physically limited. The brain is dependent on finite quantities of neurotransmitters, memories require REM and non-REM (NREM) sleep for consolidation, etc. The learning graph is not unlike the stress-recovery-hyperadaptation curves of weight training. -The more extreme your ambition, just as in sports, the more you need performance enhancement via unusual schedules, diet, drugs, etc. -Most important: due to the bipolar nature of the learning process, you can forecast setbacks. If you don't, you increase the likelihood of losing morale and quitting before the inflection point.

Some cognitive scientists have taken the moral of the story to be that logic is not enough. To get a behaviorally adroit and resourceful agent, you have to supplement your cognitive system, with its perceptual subsystems and memory subsystems and inference subsystems and the like, with an emotional subsystem (or two or three or more). But we-along with others (e.g., Damasio 1994; de Sousa 1987; Elster 1996; Frank 1988)-want to draw an even more radical conclusion: Emotions are not a set of important subsystems sitting alongside the cognitive subsystems; in the brain, emotions rule. We mean this literally. All control in the brain, all prioritizing, all organizing, all demoting and promoting, starting and stopping, enhancing and squelching within cognitive processes, is done by what we refer to as the cognitive emotions or, more precisely, the epistemic emotions.⁴ These are a set of emotions that, together, have the effect of encouraging the mental behaviors that constitute a certain form of reasoning and epistemic assurance.

When the stars align, Cthulhu will rise again to resume His dominion over the Earth, ushering in an age of frenzied abandon. Humankind will be “free and wild and beyond good and evil, with laws and morals thrown aside and all men shouting and killing and reveling in joy.” —Transhumanist Mark Dery,

Some plant wild fig trees near cultivated fig trees, and there are others who, to remedy the weakness of the productive fig tree of our gardens, attach to the branches unripe figs and so retain the fruit which had already begun to drop and to be lost.  What lesson does nature here give us?  That we must often borrow, even from those who are strangers to the faith, a certain vigour to show forth good works.  If you see outside the Church, in pagan life, or in the midst of a pernicious heresy, the example of virtue and fidelity to moral laws, redouble your efforts to resemble the productive fig tree, who by the side of the wild fig tree, gains strength, prevents the fruit from being shed, and nourishes it with more care.

Christianity’s unsurpassed offers—a meaning that suffering cannot remove, a satisfaction not based on circumstances, a freedom that does not hurt but rather enhances love, an identity that does not crush you or exclude others, a moral compass that does not turn you into an oppressor, and a hope that can face anything, even death.

In fact, the culture of innovation is so pure and so stridently noble that it often sounds like advertising. You hear about the startup that is going to help with sanitation in African cities; the one that’s going to print out prosthetic hands for disabled children; the one that’s procuring clothes for homeless children. “We’re with people who are curing cancer in a different way, and changing banking technology, and helping folks who can’t see anymore,” says a woman in a short YouTube video about MassChallenge. Inno is going to solve global warming. Inno is coming up with new treatments for autism. Inno is so inherently moral that there is even a UNICEF Innovation team; dial up its homepage and you will encounter the following introductory sentence: “In 2015, innovation is vital to the state of the world’s children.” The fog of righteousness surrounding this concept is so thick it allows all manner of absurdly altruistic claims. “Can startups help solve Boston’s Biggest Problems?” asked an email I received last spring. Of course they can! The group that sent it, CityStart Boston (“Leveraging the Innovation Community to Tackle Civic Issues”), announced plans to mobilize “the entire Boston startup ecosystem” to “collaborate to develop viable ventures designed…” Wait! Stop here for a moment, reader, and try to guess: in what way is the startup ecosystem going to collaborate to solve Boston’s biggest problems? If you guessed “to enhance innovation in Boston’s neighborhoods,” you were right. Startups are going to collaborate to enhance startups.

Reverence for Life,” he wrote. Ethics, Schweitzer decided, was nothing more than that. “Reverence for Life affords me my fundamental principle of morality, namely, that good consists in maintaining, assisting and enhancing life, and that to destroy, to harm or to hinder life is evil.

Manage Your Team’s Collective Time Time management is a group endeavor. The payoff goes far beyond morale and retention. ILLUSTRATION: JAMES JOYCE by Leslie Perlow | 1461 words Most professionals approach time management the wrong way. People who fall behind at work are seen to be personally failing—just as people who give up on diet or exercise plans are seen to be lacking self-control or discipline. In response, countless time management experts focus on individual habits, much as self-help coaches do. They offer advice about such things as keeping better to-do lists, not checking e-mail incessantly, and not procrastinating. Of course, we could all do a better job managing our time. But in the modern workplace, with its emphasis on connectivity and collaboration, the real problem is not how individuals manage their own time. It’s how we manage our collective time—how we work together to get the job done. Here is where the true opportunity for productivity gains lies. Nearly a decade ago I began working with a team at the Boston Consulting Group to implement what may sound like a modest innovation: persuading each member to designate and spend one weeknight out of the office and completely unplugged from work. The intervention was aimed at improving quality of life in an industry that’s notorious for long hours and a 24/7 culture. The early returns were positive; the initiative was expanded to four teams of consultants, and then to 10. The results, which I described in a 2009 HBR article, “Making Time Off Predictable—and Required,” and in a 2012 book, Sleeping with Your Smartphone , were profound. Consultants on teams with mandatory time off had higher job satisfaction and a better work/life balance, and they felt they were learning more on the job. It’s no surprise, then, that BCG has continued to expand the program: As of this spring, it has been implemented on thousands of teams in 77 offices in 40 countries. During the five years since I first reported on this work, I have introduced similar time-based interventions at a range of companies—and I have come to appreciate the true power of those interventions. They put the ownership of how a team works into the hands of team members, who are empowered and incentivized to optimize their collective time. As a result, teams collaborate better. They streamline their work. They meet deadlines. They are more productive and efficient. Teams that set a goal of structured time off—and, crucially, meet regularly to discuss how they’ll work together to ensure that every member takes it—have more open dialogue, engage in more experimentation and innovation, and ultimately function better. CREATING “ENHANCED PRODUCTIVITY” DAYS One of the insights driving this work is the realization that many teams stick to tried-and-true processes that, although familiar, are often inefficient. Even companies that create innovative products rarely innovate when it comes to process. This realization came to the fore when I studied three teams of software engineers working for the same company in different cultural contexts. The teams had the same assignments and produced the same amount of work, but they used very different methods. One, in Shenzen, had a hub-and-spokes org chart—a project manager maintained control and assigned the work. Another, in Bangalore, was self-managed and specialized, and it assigned work according to technical expertise. The third, in Budapest, had the strongest sense of being a team; its members were the most versatile and interchangeable. Although, as noted, the end products were the same, the teams’ varying approaches yielded different results. For example, the hub-and-spokes team worked fewer hours than the others, while the most versatile team had much greater flexibility and control over its schedule. The teams were completely unaware that their counterparts elsewhere in the world were managing their work differently. My research provide

Service journalists. That's how an editor-in-chief described us to a roomful of corporate communicators. We are, he said, purveyors of ideas, of information and inspiration through writing intended to produce a positive response. Call what we do, then, action journalism. Transcending the mere delivery of information, it is writing with the expectation that our readers will act as a result of reading our words. And because of what we expect from them as a result of our efforts, a huge difference separates our kind of writing from the standard journalist's. They report and analyze. We report and advocate. They help sell newspapers and magazines. We help achieve organizational goals by influencing action. We create and enhance employee, shareholder, and customer confidence, build faith in corporate leadership, pride in its products. We heighten employee morale, foster belief in our company's intrinsic worth and trust in its mission. Ours is journalism with a definite slant, specific points of view, ulterior motives, particular objectives, all tilted toward the company, institution, association, or agency employing us.

Company Team Buildingis a tool that can help inside inspiring a team for that satisfaction associated with organizational objectives. Today?azines multi-cultural society calls for working in a harmonious relationship with assorted personas, particularly in global as well as multi-location companies. Business team building events strategies is a way by which team members tend to be met towards the requirements of the firm. They help achieve objectives together instead of working on their particular. Which are the benefits of company team building events? Team building events methods enhance conversation among co-workers. The huge benefits include improved upon morality as well as management skills, capacity to handle difficulties, and much better understanding of work environment. Additional positive aspects would be the improvements inside conversation, concentration, decision making, party problem-solving, and also reducing stress. What are the usual signs that reveal the need for team building? The common signs consist of discord or even hostility between people, elevated competitors organizations between staff, lack of function involvement, poor decision making abilities, lowered efficiency, as well as poor quality associated with customer care. Describe different methods of business team development? Company team development experts as well as person programs on ?working collaboratively? can supply different ways of business team building. An important method of business team building is actually enjoyment routines that want communication between the members. The favored activities are fly-fishing, sailing regattas, highway rallies, snow boarding, interactive workshops, polls, puzzle game titles, and so forth. Each one of these routines would help workers be competitive and hone their own side considering abilities. Just what services are offered by the team building events trainers? The majority of the coaches offer you enjoyable functions, coming from accommodation to be able to dishes and much more. The actual packages include holiday packages, rope courses, on-going business office video games, and also ice-breakers. Coaching fees would depend on location, number of downline, classes, and sophistication periods. Special discounts are available for long-term deals of course, if the quantity of associates will be higher. Name some well-known corporate team development event providers within the U.Utes. Several well-liked companies are Accel-Team, Encounter Based Studying Inc, Performance Supervision Organization, Team development Productions, The education Haven Incorporated, Enterprise Upwards, Group Contractors In addition, and Team development USA.If you want to find out more details, make sure you Clicking Here

The birthday celebrations in Sergiyev Posad emphasized St. Sergius’s role in shaping a unified Russia, a narrative that dovetails with the nationalism and conservative morals that Mr. Putin espouses. Some historians and church figures are crying foul, however, over what they say are the Kremlin’s efforts to reshape the saint’s legacy to enhance political goals, fostering what one critic called “an official cult.

Though the redemption purchased by Christ, as described in this epistle, is so complete and so free, yet between the beginning and the consummation of the work there is a protracted conflict. This is not a figure of speech. It is something real and arduous. Salvation, however gratuitous, is not to be obtained without great effort. The Christian conflict is not only real, it is difficult and dangerous. It is one in which true believers are often grievously wounded; and multitudes of reputed believers entirely succumb. It is one also in which great mistakes are often committed and serious loss incurred from ignorance of its nature, and of the appropriate means for carrying it on. Men are apt to regard it as a mere moral conflict between reason and conscience on the one side, and evil passions on the other. They therefore rely on their own strength, and upon the resources of nature for success. Against these mistakes the apostle warns his readers. He teaches that every thing pertaining to it is supernatural. The source of strength is not in nature. The conflict is not between the good and bad principles of our nature. He shows that we belong to a spiritual, as well as to a natural world, and are engaged in a combat in which the higher powers of the universe are involved; and that this conflict, on the issue of which our salvation depends, is not to be carried on with straws picked up by the wayside. As we have superhuman enemies to contend with, we need not only superhuman strength, but divine armour and arms. The weapons

The addict is re-traumatized over and over again by ostracism, harassment, dire poverty, the spread of disease, the frantic hunt for a source of the substance of dependence, the violence of the underground drug world and harsh chastisement at the hands of the law — all inevitable consequences of the War on Drugs. Studies on primates and other animals have also shown that low social status and being dominated enhance the risk of drug use, with negative effects on dopamine receptors. By contrast, after being housed with more subordinate animals, dominant monkeys had an increase of over 20 per cent of their dopamine receptors and less tendency to use cocaine. The findings of stress research suggest that the issue is not control over others, but whether one is free to exercise control in one’s own life. Yet the practices of the social welfare, legal and medical systems subject the addict to domination in many ways and deprive her of control, even if unwittingly. In relegating the addict to the bottom of the social and moral scales and in our contemptuous rejection of her as a person, we have created the exact circumstances that are most likely to keep her trapped in pathological dependence on drugs. There is no island of relief, only oceanic despair. “The War on Drugs is cultural schizophrenia,” says Jaak Panksepp. I agree. The War on Drugs expresses a split mindset in two ways: we want to eradicate or limit addiction, yet our social policies are best suited to promote it, and we condemn the addict for qualities we dare not acknowledge in ourselves. Rather than exhort the addict to be other than the way she is, we need to find the strength to admit that we have greatly exacerbated her distress and perhaps our own. If we want to help people seek the possibility of transformation within themselves, we first have to transform our own view of our relationship to them.

The first basic income pilot in a developing country was implemented in the small Namibian village of Otjivero-Omitara in 2008–9, covering about 1,000 people.40 The study was carried out by the Namibian Basic Income Grant Coalition, with money raised from foundations and individual donations. Everyone in the village, including children but excluding over-sixties already receiving a social pension, was given a very small basic income of N$100 a month (worth US$12 at the time or about a third of the poverty line), and the outcomes compared with the previous situation. The results included better nutrition, particularly among children, improved health and greater use of the local primary healthcare centre, higher school attendance, increased economic activity and enhanced women’s status.41 The methodology would not have satisfied those favouring randomized control trials that were coming into vogue at the time. No control village was chosen to allow for the effects of external factors, in the country or economy, because those directing the pilot felt it was immoral to impose demands, in the form of lengthy surveys, on people who were being denied the benefit of the basic income grants. However, there were no reported changes in policy or outside interventions during the period covered by the pilot, and confidence in the results is justified both by the observed behaviour, and by recipients’ opinions in successive surveys. School attendance went up sharply, though there was no pressure on parents to send their children to school. The dynamics were revealing. Although the primary school was a state school, parents were required to pay a small fee for each child. Before the pilot, registration and attendance were low, and the school had too little income from fees to pay for basics, which made the school unattractive and lowered teachers’ morale. Once the cash transfers started, parents had enough money to pay school fees, and teachers had money to buy paper, pens, books, posters, paints and brushes, making the school more attractive to parents and children and raising the morale and, probably, the capacity of its teachers. There was also a substantial fall in petty economic crime such as stealing vegetables and killing small livestock for food. This encouraged villagers to plant more vegetables, buy more fertilizer and rear more livestock. These dynamic community-wide economic effects are usually overlooked in conventional evaluations, and would not be spotted if cash was given only to a random selection of individuals or households and evaluated as a randomized control trial. Another outcome, unplanned and unanticipated, was that villagers voluntarily set up a Basic Income Advisory Committee, led by the local primary school teacher and the village nurse, to advise people on how to spend or save their basic income money. The universal basic income thus induced collective action, and there was no doubt that this community activism increased the effectiveness of the basic incomes.

Ethics is not a bitter wind in one's face, stinging a person with injunctions to act against his interest, but a breeze at one's back, aiding a person toward the achievement of life-enhancing values. Morality is not a burden to be resented or scrimped on, complied with only grudgingly. If Rand's theory of the nature of morality is correct, cutting moral corners amounts to cutting one's own throat. Far from being a necessary evil, ethics is a necessary ally, an indispensable tool for living. To the extent that a moral code accurately identifies a life-promoting course, morality is a tremendous benefactor.

Pakistan’s efforts to consolidate itself by popularizing theology as national or even national-security policy have unleashed violent forces that Pakistan is now contending with. Instead of strengthening the country and raising the morale of its people in permanently confronting India, the ‘Ghazwa-e-Hind’ type of thinking has resulted in terrorist attacks within Pakistan and set the stage for divisions among jihadis that are hurting Pakistan’s security instead of enhancing it. The theologically rooted view of what threatens Pakistan— as opposed to what might really threaten Pakistan—undermines the prospect of a realistic foreign policy. Conspiracy theories and contending interpretations of religious prophecies cast Don Quixotes tilting at windmills as ‘national security experts’ rather than producing hard-thinking analysts anticipating actual policies of other governments.

Nor need we despair to be living at a time when we have lost an Empire on which the sun never set, and acquired a Commonwealth on which it never rises. It is in the breakdown of power that we may discern its true nature, and when power seems strong and firm that we are most liable to be taken in and suppose it can really be used to enhance human freedom and wellbeing, forgetful that Jesus is the prophet of the loser’s, not the victor’s, camp, and proclaimed that the first will be last, that the weak are the strong, and the fools, the wise. Let us, then, as Christians rejoice that we see around us on every hand the decay of the institutions and instruments of power; intimations of empires falling to pieces, money in total disarray, dictators and parliamentarians alike nonplussed by the confusion and conflicts which encompass them. For it is precisely when every earthly hope has been explored and found wanting, when every possibility of help from earthly sources has been sought and is not forthcoming, when every recourse this world offers, moral as well as material, has been explored to no effect, when in the shivering cold the last faggot has been thrown on the fire and in the gathering darkness every glimmer of light has finally flickered out—it is then that Christ’s hand reaches out, sure and firm, that Christ’s words bring their inexpressible comfort, that his light shines brightest, abolishing the darkness for ever. So, finding in everything only deception and nothingness, the soul is constrained to have recourse to God himself and to rest content with him.

It’s noteworthy that many of the contemporaries of Galileo (inventor of the modern telescope) really did think there was something morally dubious about the telescope; that it was taking humanity beyond the powers expressly sanctioned by God. They were the moral conservatives of their day. It is not difficult to imagine that those currently opposing genetic enhancement may one day be seen in the same light.

My hope is that our leaders will capitalize on our country's most admirable qualities. When people in other nations face a challenge or a problem, it would be good for them to look to Washington for assistance or as a sterling example. Our government should be known to be opposed to war, dedicated to the resolution of disputes by peaceful means and whenever possible, eager to accomplish this goal. We should be seen as the unswerving champion of human rights both among our own citizens and within the global community. America should be the focal point around which other nations can rally against threats to the quality of our common environment. We should be willing to lead by example in sharing our great wealth with those in need. Our own society should provide equal opportunity for all citizens and assure that they are provided the basic necessities of life. It would be no sacrifice in exemplifying these traits. Instead, our nation's well being would be enhanced by restoring the trust, admiration and friendship that our nation formerly enjoyed among other peoples. At the same time, all Americans could be united in a common commitment to revive and nourish the political and moral values that we have espoused and sought during the past 240 years.

On the other hand, the secularizing speech of audio-visual technology more and more sets the tone for human thought and conduct. Deliberately and universally the mass media encroach upon modern man. Enhanced by color and cunning, television or radio or the printed page makes every last human soul a target of its propaganda. So astonishingly clever and successful have been these media in captivating the contemporary spirit—haunted as it is by moral vacillation and spiritual doubt—that Yahweh’s ancient exhortation to beware of visual idols would seem doubly pertinent today.

Woke capitalism is a defensive move that serves to quell this frustration, to preserve, if not enhance, a status quo where corporations hold an increasing share of political power. This is a power, however, that can no longer be justified by the assumption that the invisible hand of capitalism will lead to shared prosperity. That is a myth that has very much been busted by the facts of history. In place of the invisible hand, with woke capitalism, corporations seek a moral justification for their existence, positioning themselves as the saviours of the exploitative inequality-generating system that they produced. This is being achieved by a hostile takeover of democracy.