Negative Speech Quotes

See if you can catch yourself complaining, in either speech or thought, about a situation you find yourself in, what other people do or say, your surroundings, your life situation, even the weather. To complain is always nonacceptance of what is. It invariably carries an unconscious negative charge. When you complain, you make yourself into a victim. When you speak out, you are in your power. So change the situation by taking action or by speaking out if necessary or possible; leave the situation or accept it. All else is madness.

People appear like angels until you hear them speak. You must not rush to judge people by the colour of their cloaks, but by the content of their words!

Seeing the mud around a lotus is pessimism, seeing a lotus in the mud is optimism.

SEPTEMBER 1, 1939 I sit in one of the dives On Fifty-second Street Uncertain and afraid As the clever hopes expire Of a low dishonest decade: Waves of anger and fear Circulate over the bright And darkened lands of the earth, Obsessing our private lives; The unmentionable odour of death Offends the September night. Accurate scholarship can Unearth the whole offence From Luther until now That has driven a culture mad, Find what occurred at Linz, What huge imago made A psychopathic god: I and the public know What all schoolchildren learn, Those to whom evil is done Do evil in return. Exiled Thucydides knew All that a speech can say About Democracy, And what dictators do, The elderly rubbish they talk To an apathetic grave; Analysed all in his book, The enlightenment driven away, The habit-forming pain, Mismanagement and grief: We must suffer them all again. Into this neutral air Where blind skyscrapers use Their full height to proclaim The strength of Collective Man, Each language pours its vain Competitive excuse: But who can live for long In an euphoric dream; Out of the mirror they stare, Imperialism's face And the international wrong. Faces along the bar Cling to their average day: The lights must never go out, The music must always play, All the conventions conspire To make this fort assume The furniture of home; Lest we should see where we are, Lost in a haunted wood, Children afraid of the night Who have never been happy or good. The windiest militant trash Important Persons shout Is not so crude as our wish: What mad Nijinsky wrote About Diaghilev Is true of the normal heart; For the error bred in the bone Of each woman and each man Craves what it cannot have, Not universal love But to be loved alone. From the conservative dark Into the ethical life The dense commuters come, Repeating their morning vow; 'I will be true to the wife, I'll concentrate more on my work,' And helpless governors wake To resume their compulsory game: Who can release them now, Who can reach the dead, Who can speak for the dumb? All I have is a voice To undo the folded lie, The romantic lie in the brain Of the sensual man-in-the-street And the lie of Authority Whose buildings grope the sky: There is no such thing as the State And no one exists alone; Hunger allows no choice To the citizen or the police; We must love one another or die. Defenseless under the night Our world in stupor lies; Yet, dotted everywhere, Ironic points of light Flash out wherever the Just Exchange their messages: May I, composed like them Of Eros and of dust, Beleaguered by the same Negation and despair, Show an affirming flame.

Think of negative speech as verbal pollution. And that's what I've been doing: visualizing insults and gossip as a dark cloud, maybe one with some sulfur dioxide. Once you've belched it out, you can't take it back. As grandma said, if you don't have anything nice to say, don't say anything at all. The interesting this is, the less often I vocalize my negative thoughts, the fewer negative thoughts I cook up in the first place.

A rude man tells a women to stop talking too much because she is making noise. A polite man will tell this same woman that she looks so beautiful when her lip are closed. Compare and choose one! Speak politely; but be sure you get to where you are going with your words.

Don't promote negativity online and expect people to treat you with positivity in person.

Avoid people who are always having a bad day. In their minds, nothing ever works in their favor. They have a chronic “Woe Is Me” campaign that they continue to launch full blast. This kind of negativity depletes enthusiasm. You don’t need the woe-is-me speech every day.

Don’t believe the noise. Those mean, petty, hateful voices will never be the majority. They only seem loud and pervasive, because they have the idle time to broadcast their negativity. The rest of us are too busy with real efforts to make the world a better place.

Every man — in the development of his own personality — has the right to form his own beliefs and opinions. Hence, suppression of belief, opinion and expression is an affront to the dignity of man, a negation of man’s essential nature." [Toward a General Theory of the First Amendment (1963)]

I have always been interested in this man. My father had a set of Tom Paine's books on the shelf at home. I must have opened the covers about the time I was 13. And I can still remember the flash of enlightenment which shone from his pages. It was a revelation, indeed, to encounter his views on political and religious matters, so different from the views of many people around us. Of course I did not understand him very well, but his sincerity and ardor made an impression upon me that nothing has ever served to lessen. I have heard it said that Paine borrowed from Montesquieu and Rousseau. Maybe he had read them both and learned something from each. I do not know. But I doubt that Paine ever borrowed a line from any man... Many a person who could not comprehend Rousseau, and would be puzzled by Montesquieu, could understand Paine as an open book. He wrote with a clarity, a sharpness of outline and exactness of speech that even a schoolboy should be able to grasp. There is nothing false, little that is subtle, and an impressive lack of the negative in Paine. He literally cried to his reader for a comprehending hour, and then filled that hour with such sagacious reasoning as we find surpassed nowhere else in American letters - seldom in any school of writing. Paine would have been the last to look upon himself as a man of letters. Liberty was the dear companion of his heart; truth in all things his object. ...we, perhaps, remember him best for his declaration: 'The world is my country; to do good my religion.' Again we see the spontaneous genius at work in 'The Rights of Man', and that genius busy at his favorite task - liberty. Written hurriedly and in the heat of controversy, 'The Rights of Man' yet compares favorably with classical models, and in some places rises to vaulting heights. Its appearance outmatched events attending Burke's effort in his 'Reflections'. Instantly the English public caught hold of this new contribution. It was more than a defense of liberty; it was a world declaration of what Paine had declared before in the Colonies. His reasoning was so cogent, his command of the subject so broad, that his legion of enemies found it hard to answer him. 'Tom Paine is quite right,' said Pitt, the Prime Minister, 'but if I were to encourage his views we should have a bloody revolution.' Here we see the progressive quality of Paine's genius at its best. 'The Rights of Man' amplified and reasserted what already had been said in 'Common Sense', with now a greater force and the power of a maturing mind. Just when Paine was at the height of his renown, an indictment for treason confronted him. About the same time he was elected a member of the Revolutionary Assembly and escaped to France. So little did he know of the French tongue that addresses to his constituents had to be translated by an interpreter. But he sat in the assembly. Shrinking from the guillotine, he encountered Robespierre's enmity, and presently found himself in prison, facing that dread instrument. But his imprisonment was fertile. Already he had written the first part of 'The Age of Reason' and now turned his time to the latter part. Presently his second escape cheated Robespierre of vengeance, and in the course of events 'The Age of Reason' appeared. Instantly it became a source of contention which still endures. Paine returned to the United States a little broken, and went to live at his home in New Rochelle - a public gift. Many of his old companions in the struggle for liberty avoided him, and he was publicly condemned by the unthinking. {The Philosophy of Paine, June 7, 1925}

My chances of returning to America were small, and I thought with regret about all the things I would miss about America: the TV dinner; air-conditioning; a well-regulated traffic system that people actually followed; a relatively low rate of death by gunfire, at least compared with our homeland; the modernist novel; freedom of speech, which, if not as absolute as Americans liked to believe, was still greater in degree than in our homeland; sexual liberation; and, perhaps most of all, that omnipresent American narcotic, optimism, the unending flow of which poured through the American mind continuously, whitewashing the graffiti of despair, rage, hatred, and nihilism scrawled there nightly by the black hoodlums of the unconscious. There were also many things about America with which I was less enchanted, but why be negative?

I urge you strongly not to give Stop the Goodreads Bullies traffic. Their initial postings were all doxings of reviewers. ... There are a lot of arguments on the legitimacy of doxing, but I think most reasonable people would agree that the response to a negative - not even libelous - review should not be the open posting of a reviewer's address. That's not the counter of speech by more speech, but with an implicit threat. It's not that you're wrong, and here's why; it's that I know where you live.

But in writing your constitution let me invite attention the wonderful virtues of the negative! Accentuate the negative! Let your document be studded with things the government is forever forbidden to do. No conscript armies . . . no interference however slight with freedom of press, or speech, or travel, or assembly, or of religion, or of instruction, or communication, or occupation. . . no involuntary taxation. Comrades, if you were to spend five years in a study of history while thinking of more and more things that your government should promise never to do and then let your constitution be nothing but those negatives, I would not fear the outcome.

Naturally, some of the reviews were negative. In speeches, Bezos later recalled getting an angry letter from an executive at a book publisher implying that Bezos didn’t understand that his business was to sell books, not trash them. “We saw it very differently,” Bezos said. “When I read that letter, I thought, we don’t make money when we sell things. We make money when we help customers make purchase decisions.”5

I would like to ofer some exercises that can help us use the Five Precepts to cultivate and strengthen mindfulness. It is best to choose one of these exercises and work with it meticulously for a week. Then examine the results and choose another for a subsequent week. These practices can help us understand and find ways to work with each precept. 1. Refrain from killing: reverence for life. Undertake for one week to purposefully bring no harm in thought, word, or deed to any living creature. Particularly, become aware of any living beings in your world (people, animals, even plants) whom you ignore, and cultivate a sense of care and reverence for them too. 2. Refraining from stealing: care with material goods. Undertake for one week to act on every single thought of generosity that arises spontaneously in your heart. 3. Refraining from sexual misconduct: conscious sexuality. Undertake for one week to observe meticulously how often sexual feelings arise in your consciousness. Each time, note what particular mind states you find associated with them such as love, tension, compulsion, caring, loneliness, desire for communication, greed, pleasure, agression, and so forth. 4. Refraining from false speech: speech from the heart. Undertake for one week not to gossip (positively or negatively) or speak about anyone you know who is not present with you (any third party). 5. Refraining from intoxicants to the point of heedlessness. Undertake for one week or one month to refrain from all intoxicants and addictive substances (such as wine, marijuana, even cigarettes and/or caffeine if you wish). Observe the impulses to use these, and become aware of what is going on in the heart and mind at the time of those impulses (88-89).

It is an unimaginatively standardized background, a sluggishness, of speech and manners, a rigid ruling of the spirit by the desire to appear respectable. It is contentment...the contentment of the quiet dead, who are scornful of the living for their restless walking. It is negation canonized as the one positive virtue. It is the prohibition of happiness. It is slavery self-sought and self-defended. It is dullness made God. A savorless people, gulping tasteless food, and sitting afterward, coatless and thoughtless, in rocking chairs prickly with inane decorations, listening to mechanical music, saying mechanical things about the excellence of Ford automobiles, and viewing themselves as the greatest race in the world.

Quotations from ‘“THE STRENGTH IN KNOWING” *** Convey to others more compassion, sensitivity, understanding rather than judgementalism” To find pity shall enable forgiveness to surface There are good bones in everyone’s body, what varies are the number Cause and effect from the very smallest act by one individual can change mankind for all time Devastation can be a reward, and a path to regeneration Emotions May Inhibit our Ability to Find Peace One must conquer One’s insensitivity to sensitivity True peace maintains strength and calm in the face of discord and tension Wisdom is not guranteed to be achieved with age but rather realized with ones sensitiviy to man and the universe Opposites create duality. The ego creates opposites. Therefore, the ego creates duality One should not permit his or her life path to be influenced by the expectations of others. Doubt is the archenemy of the purity of thought and it inhibits the essence of all that is Our, emotions and perceptions determine our attitudes and ultimately our choices Don’t do it later; do it now. True love is unconditional and everlasting and it cannot cease. Reframing from negative speech is a path to reduction of negative thought Uncontaminated understanding and awareness is the purity of essence and the essence of purity

The First Amendment codifies a ‘negative liberty’; that is to say, it affords citizens the right to freedom from government interference. While this is essential, it means that it is ill-equipped to tackle many of the free speech battles of the digital age. Historically, censorship has been enacted by the state, but with the rise of social media as the de facto public square, big tech corporations now have dominion over the acceptable limits of popular discourse. We are rapidly moving into an age in which unelected plutocrats hold more collective power and influence than any national government, only without any of the democratic accountability. This is why the argument that private companies should be free to discriminate at will is no longer persuasive or viable. They claim to be platforms committed to the principle of free speech, and yet at the same time behave like publishers who seek to enforce limitations on the opinions that may be expressed.

You Can’t Tell Everybody One of the saddest realities we must face about life is that everybody is not going to be happy when we prosper. People haters can’t stand your dreaming of a better life, despise your happiness, turn their nose up at you because you take extra care in your speech and appearance. They get angry when you find a better job or a new love. They stop speaking to you when you give up negative behaviors.

(the pharmakon is neither remedy now poison, neither good nor evil, neither the inside nor the outside, neither speech nor writing; the supplement is neither a plus nor a minus, neither an outside nor the complement of an inside, neither accident nor essence, etc.; the hymen is neither confusion nor distinction, neither identity nor difference, neither consummation nor virginity, neither the veil nor unveiling, neither the inside nor the outside, etc.; the gram is neither a signifier nor a signified, neither a sign nor a thing, neither a presence nor an absence, neither a position nor a negation, etc.; spacing is neither space nor time; the incision is neither the incised integrity of a beginning, or of a simple cutting into, nor simple secondarity. Neither/nor, that is, simultaneously either or; the mark is also the marginal limit, the march, etc.)

These were the distractions I had to choose from. There were no other lights burning downtown after nine o'clock. On starlight nights I used to pace up and down those long, cold streets, scowling at the little, sleeping houses on either side, with their storm-windows and covered back porches. They were flimsy shelters, most of them poorly built of light wood, with spindle porch-posts horribly mutilated by the turning-lathe. Yet for all their frailness, how much jealousy and envy and unhappiness some of them managed to contain! The life that went on in them seemed to me made up of evasions and negations; shifts to save cooking, to save washing and cleaning, devices to propitiate the tongue of gossip. This guarded mode of existence was like living under a tyranny. People's speech, their voices, their very glances, became furtive and repressed. Every individual taste, every natural appetite, was bridled by caution. The people asleep in those houses, I thought, tried to live like the mice in their own kitchens; to make no noise, to leave no trace, to slip over the surface of things in the dark. The growing piles of ashes and cinders in the back yards were the only evidence that the wasteful, consuming process of life went on at all. On Tuesday nights the Owl Club danced; then there was a little stir in the streets, and here and there one could see a lighted window until midnight. But the next night all was dark again.

We are, in the main, 'word-blind' to Pre-Raphaelite and Decadent verse. This blindness results from a major change in habits of sensibility. Our contemporary sense of the poetic, our often unexamined presumptions about valid or spurious uses of figurative speech have developed from a conscious negation of fin de siécle ideals.

Any good thing will be ruined by talking negatively about it; similarly bad thing will improve by speaking positive about it.

There is a new type of discrimination, directed at people born in a time when total freedom of speech was valued, respected, and celebrated. Now these people are labelled as bigots, and monsters, and this discrimination, advocated and promoted by social justice warriors, is as severe and negative as racism, and sexism, and in many cases, worse in its extreme.

It is an unimaginatively standardized background, a sluggishness of speech and manners, a rigid ruling of the spirit by the desire to appear respectable. It is contentment . . . the contentment of quiet dead, who are scornful of the living for their restless walking. It is negation canonized as the one positive virtue. It is the prohibition of happiness. It is dullness made God.

The negative propaganda of silence is probably more effective as an instrument of persuasion and mental regimentation than speech. Silence creates the condition in which such words as are spoken or written take most effect.

Negative words considered dangerous because it would hurt the child. Children will record clearly last words were spoken so that the child will be as pronounced. Moreover, speech is prayer, especially if it comes from the mouth of a mother.

In some traditions, Te Pō is associated with Te Kore, a word that in common speech expresses simple negation but here is elevated to mean something like “Nothingness” or “the Void.” Like Te Pō, Te Kore can be qualified—Kore-nui (the Vast Void); Kore-roa (the Far-Extending Void); Kore-para (the Parched Void); Kore-rawea (the Void in Which Nothing Is Felt)—suggesting that it is less a matter of true absence or emptiness and more a kind of liminal space between being and nonbeing—a “realm of potential being,

The West is courting its own destruction, but this is in line with Barack Obama’s consistent position. He has said repeatedly that “as Americans, we are not and never will be at war with Islam” – even though a large part of Islam has declared war on us. He has cultivated ties with Muslim individuals and groups deemed “moderate,” including the Brotherhood itself.75 In his Cairo speech in 2009, Obama echoed the Brotherhood’s anti-free-speech agenda: “I consider it part of my responsibility as President of the United States to fight against negative stereo-types of Islam wherever they appear.”76

Stop all of the old mechanical negative inner talking and start a new positive and constructive inner speech from premises of fulfilled desire. Inner talking is the beginning, the sowing of the seeds of future action. To determine the action, you must consciously initiate and control your inner talking.

To completely remove her cancer, I dissected through brain tissue that a little over a year ago had been irrelevant to her speech but that now mysteriously housed English. At that moment she was no longer bilingual. For the last five years, her scans have remained negative. She is cancer-free. We speak in Spanish.

We are also taught to guard our body, speech, and mind against the influence of unwholesome companions. We do not judge people who are unruly or negative, but we are advised to protect the mind from swinging, which naturally happens when we continuously associate with such companions. On the flip side, the tradition offers us a beautiful metaphor about associating with virtuous people. It is said that if you place a normal piece of wood in a sandalwood forest, in time that normal piece of wood will begin to take on the sweet smell of sandalwood. In the same way, even if we are a normal person, if we associate with noble companions, we will naturally begin to give rise to the qualities of virtue and wisdom.

Some people find illeism annoying (although it doesn’t bother Daniel Pink). But its existence as a style of speech and narration exemplifies the final step in the regret-reckoning process. Talking about ourselves in the third person is one variety of what social psychologists call “self-distancing.” When we’re beset by negative emotions, including regret, one response is to immerse ourselves in them, to face the negativity by getting up close and personal. But immersion can catch us in an undertow of rumination. A better, more effective, and longer-lasting approach is to move in the opposite direction—not to plunge in, but to zoom out and gaze upon our situation as a detached observer, much as a movie director pulls back the camera. After self-disclosure relieves the burden of carrying a regret, and self-compassion reframes the regret as a human imperfection rather than an incapacitating flaw, self-distancing helps you analyze and strategize—to examine the regret dispassionately without shame or rancor and to extract from it a lesson that can guide your future behavior.

The quality of any action of body, speech, and mind is primarily determined by the motivation. Thus any action done with positive motivation brings virtue and happiness and becomes a cause to attain Buddhahood in the long run. On the other hand, if a good or healthy motivation is missing, then even apparently spiritual practices could bring negative consequences in place of virtue.

If guests often bring their stump rather than sprout speeches to events, if they often talk of their theories rather than their experiences, then organizers can succumb to their own kind of phoniness. They insist on keeping gatherings positive, especially when choosing themes. The meaningful gatherer doesn’t fear negativity, though, and in fact creates space for the dark and the dangerous.

The rule of law limits power by granting citizens certain basic rights—that is, in certain domains such as speech, association, property, and religious belief the state may not restrict individual choice. Rule of law also serves the principle of equality by applying those rules equally to all citizens, including those who hold the highest political offices within the system. Democratic accountability in turn seeks to give all adult citizens an equal share of power by enfranchising them, and allowing them to replace their rulers if they object to their use of power. This is why the rule of law and democratic accountability have typically been tightly intertwined. The law protects both the negative freedom from government abuse and the positive freedom of equal participation, as it did during the civil rights era in the United States.

The “Muslim speech,” as we took to calling the second major address, was trickier. Beyond the negative portrayals of terrorists and oil sheikhs found on news broadcasts or in the movies, most Americans knew little about Islam. Meanwhile, surveys showed that Muslims around the world believed the United States was hostile toward their religion, and that our Middle East policy was based not on an interest in improving people’s lives but rather on maintaining oil supplies, killing terrorists, and protecting Israel. Given this divide, I told Ben that the focus of our speech had to be less about outlining new policies and more geared toward helping the two sides understand each other. That meant recognizing the extraordinary contributions of Islamic civilizations in the advancement of mathematics, science, and art and acknowledging the role colonialism had played in some of the Middle East’s ongoing struggles. It meant admitting past U.S. indifference toward corruption and repression in the region, and our complicity in the overthrow of Iran’s democratically elected government during the Cold War, as well as acknowledging the searing humiliations endured by Palestinians living in occupied territory. Hearing such basic history from the mouth of a U.S. president would catch many people off guard, I figured, and perhaps open their minds to other hard truths: that the Islamic fundamentalism that had come to dominate so much of the Muslim world was incompatible with the openness and tolerance that fueled modern progress; that too often Muslim leaders ginned up grievances against the West in order to distract from their own failures; that a Palestinian state would be delivered only through negotiation and compromise rather than incitements to violence and anti-Semitism; and that no society could truly succeed while systematically repressing its women. —

History does seem to repeat itself hence it's mindboggling to still hear the 'avoid all negative people' speeches from, of all people, supposedly important spiritual teachers. Ironically, their congregations would probably be the ones hiding their faces from the accuracies of truth speakers like Christ. Now, Christ was the complete opposite of negative, however the danger is that truth is often misunderstood as negativity by those who are constantly taught to only seek flattery.

Before you look down upon the cripple, understand why you walk. Before you judge the dumb, understand why you talk. Before you judge the deaf, understand why you listen and hear. Before you judge the blind, understand why you look and see. Before you speak negative, understand why positive speech exists. Before you think negative, understand why positive thinking exists. Before you react negatively, understand why reacting positively exist. There exist positive and negative choices always. You have a choice. Good or bad, you choose!

I can’t help but think of one of my favorite moments in any Pixar movie, when Anton Ego, the jaded and much-feared food critic in Ratatouille, delivers his review of Gusteau’s, the restaurant run by our hero Remy, a rat. Voiced by the great Peter O’Toole, Ego says that Remy’s talents have “challenged my preconceptions about fine cooking … [and] have rocked me to my core.” His speech, written by Brad Bird, similarly rocked me—and, to this day, sticks with me as I think about my work. “In many ways, the work of a critic is easy,” Ego says. “We risk very little yet enjoy a position over those who offer up their work and their selves to our judgment. We thrive on negative criticism, which is fun to write and to read. But the bitter truth we critics must face is that in the grand scheme of things, the average piece of junk is probably more meaningful than our criticism designating it so. But there are times when a critic truly risks something, and that is in the discovery and defense of the new. The world is often unkind to new talent, new creations. The new needs friends.

Caring About The applications for “result apathy” are numerous: Improve your test-taking ability by not caring so much about your grade Be more relaxed in social situations by not caring so much about rejection Deliver a better speech by not caring about mistakes or imperfect delivery Become less anxious by not caring so much about your anxious thoughts and feelings (let them be and don’t fight them) Reduce your depression by caring less about how many negative thoughts you think Improve your productivity by caring less about how much (or what quality of) work you get done

That’s why I’ve come to see you today, in the hope that there might be some other function in which I’d have less responsibility, without having to relate to the overall workflow to the same extent. I’d like to be assigned to that kind of position. I realize the abilities I’ve been allocated won’t be fully exploited in that case, but does the pain I feel not mean anything? I venture to suggest that such pain impacts the quality of my work and moreover may negatively influence the work of my colleagues. OK. I see. So I wouldn’t have the power of speech? No, I understand. I hereby consent. When

Each of us individually has an effect on the lives of beings around us through the quiet processes going on in our minds. If we are full of good feelings, they radiate around us and people want to be near. If we are full of bad feelings, others tend to stay away. So if we would be activists for good, for the positive, we must assume responsibility for our minds as well as our speech and our physical activities, otherwise our negative mental habits will drag down the entire community of beings. On the other hand, when we break through into the liberty of the heart, mind, and spirit in the process of enlightenment, we free others at the same time. (p. 28)

Kevin D. Williamson in a sneering screed published in March 2016 in National Review, a leading conservative journal: The problem isn’t that Americans cannot sustain families, but that they do not wish to. If you spend time in hardscrabble, white upstate New York, or eastern Kentucky, or my own native West Texas, and you take an honest look at the welfare dependency, the drug and alcohol addiction, the family anarchy—which is to say, the whelping of human children with all the respect and wisdom of a stray dog—you will come to an awful realization. It wasn’t Beijing. It wasn’t even Washington, as bad as Washington can be. It wasn’t immigrants from Mexico, excessive and problematic as our current immigration levels are. It wasn’t any of that. Nothing happened to them. There wasn’t some awful disaster. There wasn’t a war or a famine or a plague or a foreign occupation. Even the economic changes of the past few decades do very little to explain the dysfunction and negligence—and the incomprehensible malice—of poor white America. So the gypsum business in Garbutt ain’t what it used to be. There is more to life in the 21st century than wallboard and cheap sentimentality about how the Man closed the factories down. The truth about these dysfunctional, downscale communities is that they deserve to die. Economically, they are negative assets. Morally, they are indefensible. Forget all your cheap theatrical Bruce Springsteen crap. Forget your sanctimony about struggling Rust Belt factory towns and your conspiracy theories about the wily Orientals stealing our jobs. Forget your goddamned gypsum, and, if he has a problem with that, forget Ed Burke, too. The white American underclass is in thrall to a vicious, selfish culture whose main products are misery and used heroin needles. Donald Trump’s speeches make them feel good. So does OxyContin. What they need isn’t analgesics, literal or political. They need real opportunity, which means that they need real change, which means that they need U-Haul. For

Modern election campaigns are often criticized for being negative, and today’s press is slammed for being scurrilous. But the most brutal of modern attack ads pale in comparison to the barrage of pamphlets in the 1764 Assembly election. Pennsylvania survived them, as did Franklin, and American democracy learned that it could thrive in an atmosphere of unrestrained, even intemperate, free expression. As the election of 1764 showed, American democracy was built on a foundation of unbridled free speech. In the centuries since then, the nations that have thrived have been those, like America, that are most comfortable with the cacophony, and even occasional messiness, that comes from robust discourse.

Even the sex to which we belong - that small portion of destiny still remaining to us, that minimum of fatality and otherness - will be changeable at will. Not to mention cosmetic surgery as applied to green spaces, to nature in general, to genes, to events, to history (e.g. the French Revolution revised and corrected - given a facelift under the banner of human rights). Everything has to become postsynchable according to criteria of optimal convenience and compatibility. This inhuman formalization of face, speech, sex, body, will and public opinion is a tendency everywhere in evidence. Every last glimmer of fate and negativity has to be expunged in favour of something resembling the smile of a corpse in a funeral home, in favour of a general redemption of signs.

But in writing your constitution let me invite attention to the wonderful virtues of the negative! Accentuate the negative! Let your document be studded with things the government is forever forbidden to do. No conscript armies . . . no interference however slight with freedom of press, or speech, or travel, or assembly, or of religion, or of instruction, or communication, or occupation . . . no involuntary taxation. Comrades, if you were to spend five years in a study of history while thinking of more and more things that your government should promise never to do and then let your constitution be nothing but those negatives, I would not fear the outcome. “What I fear most are affirmative actions of sober and well- intentioned men, granting to government powers to do something that appears to need doing.

The insistence in Darcy's voice is a symptom of his passion for Elizabeth; it emerges even in their most mundane interactions. We can trace the development of Darcy's feelings for Elizabeth in the tone of his voice. This reaches its climax in the scene in which he proposes to her. His negative persistence, beginning his speech with 'In vain have I struggled. It will not do,' becomes almost violent, in part because the novel itself is so restrained and Darcy is the most restrained of all the characters. Now, please listen carefully to that 'you.' Darcy seldom if ever addresses Elizabeth by her name, but he has a special way of saying 'you' when he addresses her a few times that makes the impersonal pronoun a term of ultimate intimacy. One should appreciate such nuances in a culture such as ours, where everyone is encouraged to demonstrate in the most exaggerated manner his love for the Imam and yet forbidden from any public articulation of private feelings, especially love.

Writing will never be perfect in a poet's eye that is why we need people's criticism good or bad, whether or not it gives a positive or negative frame to our work. We are first at hand to fight against the real and the normal in our writing as our outspoken, brimming voice bring truths to light so vividly and intensely for mass consumption that we so long for in our hearts. When the poet, not jubilant, neither spirited, allows his mind to quiet, allows the survival of and realises that all figures of speech matters; when God has witnessed the culmination of his progress; when the writer is almost in a hypnotic stance. Then the poet cannot stop himself when he is in the right place, then he can guess at the intensity, the prowess of his pen, his prolific writing and the intelligence behind his words becomes a self portrait kind of like what Vincent van Gogh used to do when he was depressed and lonely, fighting against the feelings of isolation and rejection by the establishment.

We can no longer speak Evil. All we can do is discourse on the rights of man - a discourse which is pious, weak, useless and hypocritical, its supposed value deriving from the Enlightenment belief in a natural attraction of the Good, from an idealized view of human relationships (whereas Evil can manifestly be dealt with only by means of Evil). What is more, even this Good qua ideal value is invariably deployed in a self-defensive, austerity-loving, negative and reactive mode. All the talk is of the minimizing of Evil, the prevention of violence: nothing but security. This is the condescending and depressive power of good intentions, a power that can dream of nothing except rectitude in the world, that refuses even to consider a bending of Evil, or an intelligence of Evil. There can be a 'right' to speech only if speech is defined as the 'free' expression of an individual. Where speech is conceived of as a form implying reciprocity, collusion, antagonism or seduction, the notion of right can have no possible meaning.

We are under the sway of a surgical compulsion that seeks to excise negative characteristics and remodel things synthetically into ideal forms. Cosmetic surgery: a face's chance configuration, its beauty or ugliness, its distinctive traits, its negative traits - all these have to be corrected, so as to produce something more beautiful than beautiful: an ideal face, a surgical face. [...] Even the sex to which we belong - that small portion of destiny still remaining to us, that minimum of fatality and otherness -will be changeable at will. Not to mention cosmetic surgery as applied to green spaces, to nature in general, to genes, to events, to history (e.g. the French Revolution revised and corrected - given a facelift under the banner of human rights). Everything has to become postsynchable according to criteria of optimal convenience and compatibility. This inhuman formalization of face, speech, sex, body, will and public opinion is a tendency everywhere in evidence. Every last glimmer of fate and negativity has to be expunged in favour of something resembling the smile of a corpse in a funeral home...

I want to convince you that intellectual property is important, that it is something that any informed citizen needs to know a little about, in the same way that any informed citizen needs to know at least something about the environment, or civil rights, or the way the economy works. I will try my best to be fair, to explain the issues and give both sides of the argument. Still, you should know that this is more than mere description. In the pages that follow, I try to show that current intellectual property policy is overwhelmingly and tragically bad in ways that everyone, and not just lawyers or economists, should care about. We are making bad decisions that will have a negative effect on our culture, our kids’ schools, and our communications networks; on free speech, medicine, and scientific research. We are wasting some of the promise of the Internet, running the risk of ruining an amazing system of scientific innovation, carving out an intellectual property exemption to the First Amendment. I do not write this as an enemy of intellectual property, a dot-communist ready to end all property rights; in fact, I am a fan. It is precisely because I am a fan that I am so alarmed about the direction we are taking.

To Greg, who had suffered from bouts of depression throughout his life, this seemed like a terrible approach. In seeking treatment for his depression, he—along with millions of others around the world—had found that cognitive behavioral therapy (CBT) was the most effective solution. CBT teaches you to notice when you are engaging in various “cognitive distortions,” such as “catastrophizing” (If I fail this quiz, I’ll fail the class and be kicked out of school, and then I’ll never get a job . . .) and “negative filtering” (only paying attention to negative feedback instead of noticing praise as well). These distorted and irrational thought patterns are hallmarks of depression and anxiety disorders. We are not saying that students are never in real physical danger, or that their claims about injustice are usually cognitive distortions. We are saying that even when students are reacting to real problems, they are more likely than previous generations to engage in thought patterns that make those problems seem more threatening, which makes them harder to solve. An important discovery by early CBT researchers was that if people learn to stop thinking this way, their depression and anxiety usually subside. For this reason, Greg was troubled when he noticed that some students’ reactions to speech on college campuses exhibited exactly the same distortions that he had learned to rebut in his own therapy. Where had students learned these bad mental habits? Wouldn’t these cognitive distortions make students more anxious and depressed?

The spectrum of hatred against “irregardless” might be unmatched. Everyone claims to hate the word “moist,” but the dislike is general and jokey: ew, gross, “moist,” bleh. People’s hatred of “irregardless” is specific and vehemently serious: it cannot mean “without regard to” but must mean “with regard to,” so it’s nonsensical and shouldn’t exist; it’s a double negative and therefore not allowable by anyone with sense and judgment; it’s a redundant blend of “irrespective” and “regardless,” and we don’t need it; it is illogical and therefore not a word; it is a hallmark of uneducated speech and shouldn’t be entered into the dictionary. All of these complaints point in one direction: “irregardless” is evidence that English is going to hell, and you, Merriam-Webster, are skipping down the easy path, merrily swinging the handbasket. The truth is I felt for the complainant. “Irregardless” was just wrong, I thought—I knew this deep down at a molecular level, and no dictionary entry was going to convince me otherwise. But sharing my personal linguistic beef with the world was not part of the job, so I buttoned my yap and answered the correspondence. Yes, it’s entered, I said, but please note that it’s marked “nonstandard” (which is a fancy way of saying it’s not accepted by most educated speakers of English) and we have a very long usage paragraph after the one-word definition that explains you should use “regardless” instead. We are duty-bound to record the language as it is used, I concluded, gritting my teeth and mentally sprinkling scare quotes throughout the entire sentence.

If you comrades here already know materialism and dialectics, I would like to advise you to supplement your knowledge by some study of their opposites, that is, idealism and metaphysics. You should read Kant and Hegel and Confucius and Chiang Kai-shek, which are all negative stuff. If you know nothing about idealism and metaphysics, if you have never waged any struggle against them, your materialism and dialectics will not be solid. The shortcoming of some of our Party members and intellectuals is precisely that they know too little about the negative stuff. Having read a few books by Marx, they just repeat what is in them and sound rather monotonous. Their speeches and articles are not convincing. If you don’t study the negative stuff, you won’t be able to refute it. Neither Marx nor Engels nor Lenin was like that. They made great efforts to learn and study all sorts of things, contemporary and past, and taught other people to do likewise. The three component parts of Marxism came into being in the course of their study of, as well as their struggle with, such bourgeois things as German classical philosophy, English classical political economy and French utopian socialism. In this respect Stalin was not as good. For instance, in his time, German classical idealist philosophy was described as a reaction on the part of the German aristocracy to the French revolution. This conclusion totally negates German classical idealist philosophy. Stalin negated German military science, alleging that it was no longer of any use and that books by Clausewitz should no longer be read since the Germans had been defeated.” -Mao Zedong

I shall now give my notion of what is modern. According to the measure of energy of every age, there is also a standard that determines which virtues shall be allowed and which forbidden. The age either has the virtues of ascending life, in which case it resists the virtues of degeneration with all its deepest instincts. Or it is in itself an age of degeneration, in which case it requires the virtues of declining life, — in which case it hates everything that justifies itself, solely as being the outcome of a plenitude, or a superabundance of strength. Aesthetic is inextricably bound up with these biological principles: there is decadent aesthetic, and classical aesthetic, — “beauty in itself” is just as much a chimera as any other kind of idealism. — Within the narrow sphere of the so-called moral values, no greater antithesis could be found than that of master-morality and the morality of Christian valuations: the latter having grown out of a thoroughly morbid soil. (—The gospels present us with the same physiological types, as do the novels of Dostoiewsky), the master-morality (“Roman,” “pagan,” “classical,” “Renaissance”), on the other hand, being the symbolic speech of well-constitutedness, of ascending life, and of the Will to Power as a vital principle. Master-morality affirms just as instinctively as Christian morality denies (“God,” “Beyond,” “self-denial,” — all of them negations). The first reflects its plenitude upon things, — it transfigures, it embellishes, it rationalises the world, — the latter impoverishes, bleaches, mars the value of things; it suppresses the world. “World” is a Christian term of abuse.

I wanted to cry but I didn't cry, I probably should have cried, I should have drowned us there in the room, ended our suffering, they would have found us floating face-down in two thousand white pages, or buried under the salt of my evaporated tears, I remembered, just then and far too late, that years before I had pulled the ribbon from the machine, it had been an act of revenge against the typewriter and against mysel, I'd pulled it into one long thread, unwinding the negative it held—the future homes I had created for Anna, the letters I wrote without response—as if it would protect me from my actual life. But worse—it's unspeakable, write it!—I realized that your mother couldn't see the emptiness, she couldn't see anything. I knew that she'd had difficulty, I'd felt her grasp my arm when we walked, I'd heard her say, "My eyes are crummy," but I thought it was a way to touch me, another figure of speech, why didn't she ask for help, why, instead, did she ask for all of those magazines and papers if she couldn't see them, was that how she asked for help? Was that why she held so tightly to railings, why she wouldn't cook with me watching, or change her clothes with me watching, or open doors? Did she always have something to read in front of her so she wouldn't have to look at anything else? All of the words I'd written to her over all of those years, had I never said anything to her at all? "Wonderful," I told her by rubbing her shoulder in a certain way that we have between us, "it's wonderful." "Go ahead," she said, "Tell me what you think." I put her hand on the side of my face, I tilted my head toward my shoulder, in the context in which she thought our conversation was taking place that meant, "I can't read it here like this. I'll take it to the bedroom, I'll read it slowly, carefully. I'll give your life story what it deserves." But in what I knew to be the context of our conversation it meant, "I have failed you.

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.

Karmic Cause and Effect It is very important to contemplate the connection between our mental states and our actions. Our karmic patterns are formed and sustained by the intentional actions of the “three gates” of body, speech, and mind—everything we do, say, or think with volitional intention. Our actions and reactions form the cause and effect of action (Skt. karma; Tib. las) that in turn determines the kinds of experiences we have. As such, our mind has the potential to transport us to elevated states of existence or to plunge us into demeaning states of confusion and anguish. Our actions are not like footprints left on water; they leave imprints in our minds, the consequences of which will invariably manifest unless we can somehow nullify them. As the thirteenth Karmapa, Dudul Dorje (1733–97) states: In the empty dwelling place of confusion, Desire is unchanging, marked on the mind Like an etching on rock.13 The thoughts and emotions we experience and the attitudes and beliefs we hold all help to mold our character and dispositions and the kind of people we become. Conditioned existence is characterized by delusions, defilements, confusions, and disturbances of all kinds. We have to ask ourselves why we experience so much pain, while our pleasures are so ephemeral and transient. The answer is that these are the karmic fruits of our negative actions (Skt. papa-karma; Tib. sdig pa’i las). Jamgön Kongtrül says: The result of wholesome action is happiness; the result of unwholesome action is suffering, and nothing else. These results are not interchangeable: when you plant buckwheat, you get buckwheat; when you plant barley, you get barley.14 This cycle of cause and effect continues relentlessly, unless we embark on a virtuous spiritual path and learn to reverse this process by performing wholesome actions (Skt. kusala-karma; Tib. dge ba’i las). It is our intentions that determine whether an action is wholesome or unwholesome, and therefore it is our intentions that will dictate the quality of our future experiences. We have to think of karmic cause and effect in the following terms: “My current suffering is due to the negative actions, attitudes, thoughts, and emotions I performed in the past, and whatever I think, say, and do now will determine what I experience and become in the future. So from now on, I will contemplate the truth of karma, and pursue my spiritual practices with enthusiasm and positive intentions.

C. M. Knaphle, Jr., of Philadelphia had tried for years to sell fuel to a large chain-store organization. But the chain-store company continued to purchase its fuel from an out-of-town dealer and haul it right past the door of Knaphle’s office. Mr. Knaphle made a speech one night before one of my classes, pouring out his hot wrath upon chain stores, branding them as a curse to the nation. And still he wondered why he couldn’t sell them. I suggested that he try different tactics. To put it briefly, this is what happened. We staged a debate between members of the course on whether the spread of the chain store is doing the country more harm than good. Knaphle, at my suggestion, took the negative side; he agreed to defend the chain stores, and then went straight to an executive of the chain-store organization that he despised and said: “I am not here to try to sell fuel. I have come to ask you to do me a favor.” He then told about his debate and said, “I have come to you for help because I can’t think of anyone else who would be more capable of giving me the facts I want. I’m anxious to win this debate, and I’ll deeply appreciate whatever help you can give me.” Here is the rest of the story in Mr. Knaphle’s own words: I had asked this man for precisely one minute of his time. It was with that understanding that he consented to see me. After I had stated my case, he motioned me to a chair and talked to me for exactly one hour and forty-seven minutes. He called in another executive who had written a book on chain stores. He wrote to the National Chain Store Association and secured for me a copy of a debate on the subject. He feels that the chain store is rendering a real service to humanity. He is proud of what he is doing for hundreds of communities. His eyes fairly glowed as he talked, and I must confess that he opened my eyes to things I had never even dreamed of. He changed my whole mental attitude. As I was leaving, he walked with me to the door, put his arm around my shoulder, wished me well in my debate, and asked me to stop in and see him again and let him know how I made out. The last words he said to me were: “Please see me again later in the spring. I should like to place an order with you for fuel.” To me that was almost a miracle. Here he was offering to buy fuel without my even suggesting it. I had made more headway in two hours by becoming genuinely interested in him and his problems than I could have made in ten years trying to get him interested in me and my product.

supposed weakness on national security. Ours was a brief exchange, filled with unspoken irony—the elderly Southerner on his way out, the young black Northerner on his way in, the contrast that the press had noted in our respective convention speeches. Senator Miller was very gracious and wished me luck with my new job. Later, I would happen upon an excerpt from his book, A Deficit of Decency, in which he called my speech at the convention one of the best he’d ever heard, before noting—with what I imagined to be a sly smile—that it may not have been the most effective speech in terms of helping to win an election. In other words: My guy had lost. Zell Miller’s guy had won. That was the hard, cold political reality. Everything else was just sentiment. MY WIFE WILL tell you that by nature I’m not somebody who gets real worked up about things. When I see Ann Coulter or Sean Hannity baying across the television screen, I find it hard to take them seriously; I assume that they must be saying what they do primarily to boost book sales or ratings, although I do wonder who would spend their precious evenings with such sourpusses. When Democrats rush up to me at events and insist that we live in the worst of political times, that a creeping fascism is closing its grip around our throats, I may mention the internment of Japanese Americans under FDR, the Alien and Sedition Acts under John Adams, or a hundred years of lynching under several dozen administrations as having been possibly worse, and suggest we all take a deep breath. When people at dinner parties ask me how I can possibly operate in the current political environment, with all the negative campaigning and personal attacks, I may mention Nelson Mandela, Aleksandr Solzhenitsyn, or some guy in a Chinese or Egyptian prison somewhere. In truth, being called names is not such a bad deal. Still, I am not immune to distress. And like most Americans, I find it hard to shake the feeling these days that our democracy has gone seriously awry. It’s not simply that a gap exists between our professed ideals as a nation and the reality we witness every day. In one form or another, that gap has existed since America’s birth. Wars have been fought, laws passed, systems reformed, unions organized, and protests staged to bring promise and practice into closer alignment. No, what’s troubling is the gap between the magnitude of our challenges and the smallness of our politics—the ease with which we are distracted by the petty and trivial, our chronic avoidance of tough decisions, our seeming inability to build a working consensus to tackle any big problem. We know that global competition—not to mention any genuine commitment to the values

SOCIAL AND EMOTIONAL FUNCTIONING Another coexisting regulatory problem may be how the child feels about himself and relates to other people. • Poor adaptability: The child may resist meeting new people, trying new games or toys or tasting different foods. He may have difficulty making transitions from one situation to another. The child may seem stubborn and uncooperative when it is time to leave the house, come for dinner, get into or out of the bathtub, or change from a reading to a math activity. Minor changes in routine will readily upset this child who does not “go with the flow.” • Attachment problem: The child may have separation anxiety and be clingy and fearful when apart from one or two “significant olders.” Or, she may physically avoid her parents, teachers, and others in her circle. • Frustration: Struggling to accomplish tasks that peers do easily, the child may give up quickly. He may be a perfectionist and become upset when art projects, dramatic play, or homework assignments are not going as well as he expects. • Difficulty with friendships: The child may be hard to get along with and have problems making and keeping friends. Insisting on dictating all the rules and being the winner, the best, or the first, he may be a poor game-player. He may need to control his surrounding territory, be in the “driver’s seat,” and have trouble sharing toys. • Poor communication: The child may have difficulty verbally in the way she articulates her speech, “gets the words out,” and writes. She may have difficulty expressing her thoughts, feelings, and needs, not only through words but also nonverbally through gestures, body language, and facial expressions. • Other emotional problems: He may be inflexible, irrational, and overly sensitive to change, stress, and hurt feelings. Demanding and needy, he may seek attention in negative ways. He may be angry or panicky for no obvious reason. He may be unhappy, believing and saying that he is dumb, crazy, no good, a loser, and a failure. Low self-esteem is one of the most telling symptoms of Sensory Processing Disorder. • Academic problems: The child may have difficulty learning new skills and concepts. Although bright, the child may be perceived as an underachiever.

Writing Practicing an instrument Constructing something by hand Painting or drawing Working on a complex problem Studying Memorizing something Practicing a speech Designing something from scratch

So that wasn’t much help. I was torn. I wanted to be judged on what I did, not on what I represented or what people projected onto me. But I understood how much this breakthrough would mean to the country, especially to girls and boys who would see that there are no limits on what women can achieve. I wanted to honor that significance. I just didn’t know the best way to do it. I carried all that uncertainty with me back from California, all the way to David Muir’s interview room in the Brooklyn Navy Yard on Tuesday night. Results were starting to come in. I won the New Jersey primary. Bernie won the North Dakota caucus. The big prize, California, was still out there, but all signs pointed to another victory. Bill and I had worked hard on my speech, but I still felt unsettled. Maybe it was about not being ready to accept “yes” for an answer. I had worked so hard to get to this moment, and now that it had arrived, I wasn’t quite sure what to do with myself. Then Muir walked me over to the window, and I looked out at that crowd—at thousands of people who’d worked their hearts out, resisted the negativity of a divisive primary and relentlessly harsh press coverage, and poured their dreams into my campaign. We’d had big crowds before, but this felt different. It was something more than the enthusiasm I saw on the trail. It was a pulsing energy, an outpouring of love and hope and joy. For a moment, I was overwhelmed—and then calm. This was right. I was ready. After the interview, I went downstairs to where my husband was sitting with the speechwriters going over final tweaks to the draft. I read it over one more time and felt good. Just as they were racing off to load the speech into the teleprompter, I said I had one more thing to add: “I’m going to talk about Seneca Falls. Just put a placeholder in brackets and I’ll take care of it.” I took a deep breath. I didn’t want the emotion of the moment to get to me in the middle of my speech. I said a little prayer and then headed for the stage. At the last moment, Huma grabbed my arm and

See if you can catch yourself complaining in either speech or thought, about a situation you find yourself in, what other people do or say, your surroundings, your life situation, even the weather. To complain is always nonacceptance of what is. It invariably carries an unconscious negative charge. When you complain, you make yourself a victim. Leave the situation or accept it. All else is madness.   - Eckhart Tolle

When someone is using negative speech, do not ruin your own speech.

On television and on the front pages of the major newspapers, Trump clearly seemed to be losing the election. Each new woman who came forward with charges of misbehavior became a focal point of coverage, coupled with Trump’s furious reaction, his ever darkening speeches, and the accompanying suggestion that they were dog whistles aimed at racists and anti-Semites. “Trump’s remarks,” one Washington Post story explained, summing up the media’s outlook, “were laced with the kind of global conspiracies and invective common in the writings of the alternative-right, white-nationalist activists who see him as their champion. Some critics also heard echoes of historical anti-Semitic slurs in Trump’s allegations that Clinton ‘meets in secret with international banks to plot the destruction of U.S. sovereignty’ and that media and financial elites were part of a soulless cabal.” This outlook, which Clinton’s campaign shared, gave little consideration to the possibility that voters might be angry at large banks, international organizations, and media and financial elites for reasons other than their basest prejudices. This was the axis on which Bannon’s nationalist politics hinged: the belief that, as Marine Le Pen put it, “the dividing line is [no longer] between left and right but globalists and patriots.” Even as he lashed out at his accusers and threatened to jail Clinton, Trump’s late-campaign speeches put his own stamp on this idea. As he told one rally: “There is no global anthem, no global currency, no certificate of global citizenship. From now on, it’s going to be ‘America first.’” Anyone steeped in Guénon’s Traditionalism would recognize the terrifying specter Trump conjured of marauding immigrants, Muslim terrorists, and the collapse of national sovereignty and identity as the descent of a Dark Age—the Kali Yuga. For the millions who were not familiar with it, Trump’s apocalyptic speeches came across as a particularly forceful expression of his conviction that he understood their deep dissatisfaction with the political status quo and could bring about a rapid renewal. Whether it was a result of Trump’s apocalyptic turn, disgust at the Clintons, or simply accuser fatigue—it was likely a combination of all three—the pattern of slippage in the wake of negative news was less pronounced in Trump’s internal surveys in mid-October. Overall, he still trailed. But the data were noisy. In some states (Indiana, New Hampshire, Arizona) his support eroded, but in others (Florida, Ohio, Michigan) it actually improved. When Trump held his own at the third and final debate on October 19, the numbers inched up further. The movement was clear enough that Nate Silver and other statistical mavens began to take note of it. “Is the Presidential Race Tightening?” he asked in the title of an October 26 article. Citing Trump’s rising favorability numbers among Republicans and red-state trend lines, he cautiously concluded that probably it was. By November 1, he had no doubt. “Yes, Donald Trump Has a Path to Victory” read the headline for his column that day, in which he

the negative coverage of Bannon and Trump and their relationship to the alt-right carried on for weeks. It was a subject any ordinary campaign would be toxically afraid of. But it didn’t produce the political dynamic Clinton expected: her lead actually narrowed in the month after her speech, from six points to two points in the RealClearPolitics average of polls. Bannon thought he knew why. “We polled the race stuff and it doesn’t matter,” he said in late September. “It doesn’t move anyone who isn’t already in her camp.” — What became much more worrisome for the Trump campaign was sex—and sexual assault. On October 7, David Fahrenthold, a reporter at The Washington Post, was leaked outtake footage from a 2005 Trump appearance on the NBC show Access Hollywood. In the tape, the recently married Trump is heard bragging in lewd and graphic detail to the show’s host, Billy Bush, about kissing, groping, and trying to bed women. “When you’re a star, they let you do it,” Trump says. “You can do anything. Grab them by the pussy.” From the moment it posted at four

For Bonhoeffer, the decisive insight was “that ‘telling the truth’ means different things, depending on where one finds oneself. The relevant relationships must be taken into account. The question must be asked whether and in what way a person is justified in demanding truthful speech from another.”[5] With this, Bonhoeffer negates the principled duty to state the objective facts in each and every circumstance.

COLD DEFINITION: a sudden or ongoing exposure to uncomfortably low temperatures PHYSICAL SIGNALS: Shivering Blue lips Yawning Eyes that tear up Chattering teeth Tingling extremities Stuttering speech Skin that’s uncomfortably cold to the touch Dry, cracked lips A stiff jaw that makes speech difficult Numbness in one’s extremities A burning sensation in the skin Clumsiness Slow, shallow breaths Lips that tremble Poor dexterity or increased clumsiness Wrapping the arms around the torso Jumping, shuffling, or dancing to get the blood flowing Clapping one’s hands or stamping one’s feet Shoving the hands deep into the pockets Red and swollen patches on the skin (chilblains) Pulling the limbs tightly into the core Slurred speech Rubbing one’s hands together Tucking one’s hands into one’s armpits Pulling a collar or scarf up over the face Huddling inside a jacket Rounded shoulders, the chin dropped down to the chest Cringing and squeezing one’s eyes shut Turning one’s back to the wind or source of cold Pulling down one’s sleeves to cover the hands Curling and uncurling one’s toes to get the blood flowing Rubbing one’s legs; using friction to create warmth Quivering breaths Slapping oneself Shaking out the arms and legs Flexing the fingers Taking deep breaths in an effort to wake up Curling into a ball; making oneself small Sharing body heat with others Blowing into cupped hands to warm them INTERNAL SENSATIONS: Low energy Fatigue or drowsiness The feeling of even one’s insides being cold A weakened pulse Nausea Loss of appetite A burning sensation in the lungs when inhaling A voice that loses strength MENTAL RESPONSES: Confusion Muddled thinking Impaired decision-making A desire to sleep Apathy CUES OF ACUTE OR LONG-TERM COLD EXPOSURE: Frostbite Hypothermia Gangrene Limb amputation Coma Heart failure Death WRITER’S TIP: Emotional attitude makes a difference when dealing with the cold. A person who can maintain mental acuity and focus will withstand the elements much better than someone whose mental condition is compromised by negativity. Return to the Table of Contents

I don’t know if I should think of such occurrences as luck, chance, or opportunism. In a way they are examples of what I have always tried to do: take something negative or unexpected and turn it around so it might resemble a possibility. Anything that goes wrong might be also a chance for something nice to happen. At the very least it is unexpected, and therefore can shift us, even slightly, out of our routines and routine ways of thinking. I’m not sure I exactly like what I’m writing here. It feels to me too much like a motivational speech, an inspirational message, all that bullshit that can so easily devolve into capitalism insisting the individual must make the best of each and every situation, whatever hardships arise along the way. But if there’s anything I still like about performance, it’s that the unexpected might happen at any time, live in front of an audience or at any point during the process. It is a place where surprises can most productively occur, and it is still somewhat shocking to me that most shows are set up to ensure they so rarely do.

Open your eyes; the human being has the ability to spread negative things with positive speech. Don't swallow without chewing. Think for yourself.

The healthiest carbohydrates come from whole grains, legumes, vegetables and whole fruits. The least healthy carbohydrates come from white bread, white rice, past and other refined grains, sugary foods and drinks and potatoes. There is an easy way to tell healthy fats from unhealthy fats. Most of the healthy fats - the monounsaturated and polyunsaturated fats - come from plants and are liquid at room temperature. Rich green olive oil, golden sunflower oil, the oil that rises to the top of a jar of natural nut butter and the oils that come from fatty fish and all examples of healthy unsaturated fats. The unhealthy fats ( saturated fats ) and the very unhealthy fats ( trans fats ) tend to be solid at room temperature, such as the fat that marbles a steak or that is found in a stick of butter. Meat and full fat dairy products are the biggest sources of saturated fat in the western diet. So for good health, enjoy healthy fats, limit saturated fat and avoid trans fat. Mindfulness practice touches the stillness in ourselves. It allows us to calm down and reflect so that we can reconnect with our true self. When we are free from our automatic responses, we can see more clearly things as they are, from moment to moment, without judgment, preconceived notions or bias. We get to know ourselves better. We become more more in tune with our own feelings, actions and thoughts as well as with the feelings, actions and thoughts of others. You need to ask yourself what is it that you really want. Often our habit energy and fear prevent us from identifying what we want and from living healthily. The essential point is that we do not try to repress our afflictions, our negative energies, because the more we resist or fight them, the stronger they will grow in us. We need only to learn to recognize them, embrace them and bathe them in the energy of mindfulness. Once you can be in the present, you will recognize that your fears, anger and despair are all projections from the past. They are not the present reality. Don't just sit there and wait for your negative feelings to pass. Complaining will not change your life. Change your thinking and you can let go of limitations you imposed on yourself. Explore and be proactive. I am aware that happiness depends on my mental attitude and not on external conditions and that I can live happily in the present moment simply by remembering that I already have more than enough conditions to be happy. Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and compassionate listening in order to relieve suffering and to promote reconciliation and peace in myself and among other people. I am determined not to try to cover up loneliness, anxiety or other suffering by losing myself in consumption.

The National Review essay that called white working-class communities “economically . . . negative assets” added that “Donald Trump’s speeches make them feel good. So does OxyContin.

For as we begin to recognize our deepest feelings, we begin to give up, of necessity, being satisfied with suffering and self-negation, and with the numbness which so often seems like their only alternative in our society.

This negative attitude to Christianity is accompanied, in the post-Christian era, by a positive attitude of atheistic humanism. We do not mean, of course, that men are explicitly promoting a doctrine or philosophy of atheistic humanism; relatively little importance is attributed to such a philosophy. We are speaking, rather, of a change in the basic convictions of contemporary man, a change in the very context in which all their thinking takes place. We are speaking of an ideology that is unquestioningly adopted, a spontaneously accepted frame of reference, something that is usually implicit and rarely is consciously adverted to. It is the basis for a vision of the world that all accept and for a common language and a norm by which behavior is judged. It shows through in the newspapers and advertising, in our approach to contemporary society, in the content of radio broadcasting, film, and political speeches, and in the platforms of all groups whether leftist or rightist. The ideological content of this attitude can be summed up, I think, as follows. First of all, man is the measure of all things. Henceforth nothing is to be judged in relation to an absolute or a revelation or a transcendent reality. Everything is to be judged by its relation to man and is therefore as relative as man himself. both judge and criterion for judgment. In judging and making decisions he is thrown back on his own resources, and the only basis on which he can build is his own accomplishments. He knows of no higher court of appeals and no source of pardon, for he is alone on earth and is alone responsible for all that happens.

For a story on Facebook’s failings in developing countries, Newley Purnell and Justin Scheck found a woman who had been trafficked from Kenya to Saudi Arabia, and they were looking into the role Facebook had played in recruiting hit men for Mexican drug lords. That story would reveal that Facebook had failed to effectively shut down the presence of the Jalisco New Generation Cartel on Facebook and Instagram, allowing it to repeatedly post photos of extreme gore, including severed hands and beheadings. Looking into how the platform encouraged anger, Keach Hagey relied on documents showing that political parties in Poland had complained to Facebook that the changes it had made around engagement made them embrace more negative positions. The documents didn’t name the parties; she was trying to figure out which ones. Deepa Seetharaman was working to understand how Facebook’s vaunted AI managed to take down such a tiny percentage—a low single-digit percent, according to the documents Haugen had given me—of hate speech on the platform, including constant failures to identify first-person shooting videos and racist rants.

But don’t risk having children make a speech to the class unless you’ve provided them with the tools to know with reasonable confidence that it will go well. Have kids practice with a partner and in small groups, and if they’re still too terrified, don’t force it. Experts believe that negative public speaking experiences in childhood can leave children with a lifelong terror of the podium.

For us the question of blood was a reminder of our own worth, a reminder of what is actually the basis holding this German people together. Just as is the case in the years between 1938 and 1943, in exactly the same way as now, the same ill-founded reproaches were made then: well, if you bring the Nordic man so much to the fore, you're creating a new split, a new class-distinction,-it's a new class hatred. We're overcoming the social barriers, so I've been told by important party members, and now you're setting up racial ones. My reply to these people has always been: If you want to look at things in a negative way, there is nothing in the world which you cannot see in a negative way. From the negative angle, of course, you can argue that way. I see it differently, for I see it on this plane: What is the binding factor which holds the man in East Prussia and the man in the Black Forest together, the man in Schleswig-Holstein and in Hamburg and the man in Munich, in Graz, in Pomerania, in Berlin and in the Rhineland? What is then the factor or the element which contains all that is dear and precious and valuable to us? It is in fact what we Germans call inherent culture, it is this Germanic, this Nordic component of our blood.

Whenever you notice these automatic negative thoughts (ANTs), you need to crush them or they’ll begin to ruin your whole day. One way to crush these ANTs is to write down the negative thought and talk back to it. For example, if you think, Other kids will laugh at me when I give my speech, write it down and then write down a positive response—something like The other kids will like my speech and find it interesting. When you write down negative thoughts and talk back to them, you take away their power and help yourself feel better.

Given the FEC’s previous refusal to grant Citizens United a media exception to disseminate its John Kerry movie, there was a high probability that Hillary: The Movie would meet a similar fate in 2008. Citizens United probably knew that the FEC was likely to claim that considering its exclusively negative tone and laser-like focus on Senator Clinton, Hillary: The Movie amounted to a 90-minute campaign commercial well within the BCRA definitions of “electioneering,” and as such could neither be aired on broadcast outlets nor advertised over the airways within the applicable time limits. This presented an obvious marketing challenge. Were it limited to only movie theater screenings and online DVD sales, the film’s audience would be considerably narrower than intended. Citizens United surely realized that the only way to proceed with its plans to market political documentaries was to change the rules of the game. In December 2007, Citizens United brought suit against the FEC in the United States District Court for the District of Columbia. The purpose of the suit was to secure an injunction prohibiting the FEC from enforcing the electioneering provisions of the BCRA with regard to Hillary: The Movie. To that end, Citizens United made a First Amendment challenge, claiming that the BRCA’s bans on electioneering communications amounted to an unconstitutional infringement on its members’ freedom of speech. Moreover, the group alleged that because in its view its electioneering activities could not be banned, the disclosure requirements of the BCRA were also unconstitutional. First Amendment speech protections have long clashed with the restrictions imposed by campaign finance regulations. The general conflict in American campaign finance case law is that restrictions on contribution and/or spending are viewed by some as unreasonable restrictions on political speech, which has traditionally garnered significant protection (for an excellent summary, see: La Raja 2008, Ch. 3).

Recognizing a human right in an inhuman person seems a contradiction in terms. It is not. It is not that his views have value to society, but that they have value to him. He has a right to expression even though others rightfully find those views disgusting and despicable. His ability to express views despised by most of us is the affirmation of the right of all humans to exercise a natural or autonomous right. Basing the right on that autonomous basis negates the balancing or devaluation inherent under functionalist rationales. Being offended, even intimidated, by the views of others is not a harm under this Millian approach. He is projecting his view of humanity and himself into society. While grotesque and hateful, it can be countered by our own countervailing speech. This classic liberal belief that the solution to bad faith is good faith is often rejected as naïve. It has not, many have argued, stopped the rise of Nazism or the spread of racism, anti-Semitism, and other hateful ideologies. Yet allowing free speech will not eradicate bad ideas any more than practicing democracy will eradicate the impulse for authoritarianism. Racism and prejudice will always be present in society. Moreover, extremist rhetoric is always likely to attract the most attention, even if it is the product of a small minority in society. Still, history has shown that censorship and speech suppression do little more than force such views underground.

• Acting overly nice • Avoiding contact (e.g., crossing a street or not going to a particular bar or club) • Mimicking “black mannerisms and speech” • Being careful not to use racial terms or labels • Using code words to talk negatively about people of color • Occasional violence directed at people of color

Examples of good conditioning include: Good manners Understanding dangers Ability to learn and gain useful knowledge Good social skills Respect for others Good diet Happiness (positive outlook) Discipline Fair minded balanced attitudes based on understanding (empathy) Good driving Regular exercise/healthy lifestyle Reliability/loyalty Honesty Lack of dependency Lack of negative impulsivity Negative forms of conditioning could include: Gambling Overeating/bad diet Repetitive criminal activity Unreliability Lack of empathy Laziness Bad manners Non clinical depression (negative outlook) Non-dependency drug use Bad driving Speech patterns Negative problematic attitudes (Radicalisation/Extremism) Spousal abuse Negative impulsivity Watching too much TV Lack of exercise Device overuse

Then, chillingly, they made an argument that has become increasingly common among the illiberal left: liberal political orthodoxy trumps academic freedom. “While academic freedom has immense value within the walls of the classroom,” they wrote, “[we] invite you into a dialogue with UVA students who are negatively impacted by your work. It is vitally important to balance the collective work of our academic community with the collective impact of that work in communities across the country.

On the ninth anniversary celebration of the Moncada Barracks Attack, Castro gave a speech in Santiago stating that the only thing Cuba had to fear was a direct attack by the United States. At the same time, the Russians were off-loading men and equipment from ships at the small, hardly-noticed port of Mariel. They transported their equipment, mostly at night, into a thickly wooded area in the mountains near San Cristóbal, which was 26 miles away from the port and approximately 50 miles from Havana. The CIA received a report that a twenty-six foot missile had been seen being transported on Cuban Highway A 1. This was twice the size of a SAM missile and the CIA deemed it highly unlikely that the Soviet Union would send offensive weapons of this size to Cuba. However, with the cold war in high gear, Khrushchev thought that he could change the balance of power between the United States and the Soviet Union by placing missiles on Cuban soil. This operation was conducted in strict secrecy, with Castro reluctantly agreeing to it. Castro still felt that Cuba’s alliance with the Soviet’s was risky and that this was a negative compromise undermining Cuban autonomy. Their secret however became confirmed by an Air Force U 2 surveillance aircraft, sent on a reconnaissance mission, dispatched over the western part of the island. The United States and the Soviet Union agreed on a deal. In return for pulling the Russian missiles out of Cuba the U.S. agreed to pull its missiles out of Turkey.

If a man keeps on talking negatively and we scold him, what is that tantamount to? It is like kicking the door of a latrine because it smells bad; will kicking it make it smell good?

Lord, forgive me for demonstrating the spirit of Cain, the spirit of murder, in my life. I admit that I have been wrong in my attitude toward others, and I repent of all the negative words I have spoken about them. I commit to You today that with Your help I will change the words I speak from words of cursing to words of blessing. Thank You for giving me the gift of speech that allows me to bless those in my life. Lord, with Your help I will strive to be a blessing to my family, my church, those in authority over me, and all the others You have placed in my life. Amen.

We knew that the prospect of our little studio being absorbed into a much larger entity would worry many people. While we’d worked hard to put safeguards in place that would ensure our independence, we still expected our employees to be fearful that the merger would negatively impact our culture. I’ll say more about the specific steps we took to protect Pixar in a later chapter, but here I want to discuss what happened when, in my eagerness to ease my colleagues’ fears, I stood up and assured them that Pixar would not change. It was one of the dumbest things I’ve ever said. For the next year or so, whenever we wanted to try something new or rethink an established way of working, a steady stream of alarmed and upset people would show up at my office. “You promised the merger wouldn’t affect the way we work,” they’d say. “You said that Pixar would never change.” This happened enough that I called another company-wide meeting to explain myself. “What I meant,” I said, “was that we aren’t going to change because we were acquired by a larger company. We will still go through the kinds of changes that we would have gone through anyway. Furthermore, we are always changing, because change is a good thing.” I was glad I’d cleared that up. Except that I hadn’t. In the end, I had to give the “Of course we will continue to change” speech three times before it finally sunk in. What was interesting to me was that the changes that sparked so much concern had nothing to do with the merger. These were the normal adjustments that have to be made when a business expands and evolves. It’s folly to think you can avoid change, no matter how much you might want to. But also, to my mind, you shouldn’t want to. There is no growth or success without change.

Republicans accept as a well-documented fact of life that an overwhelming majority of the media is slanted against them.4 They take critical media coverage for granted. The Obama administration does not. So much so that harsh criticism by a news outlet is viewed as intolerable dissent. Moreover, this broadside from the president of the United States was not buttressed by facts. Pew Research Center found that from September 8 through October 16 of the 2008 campaign—the heat of the election cycle—40 percent of Fox News stories on then-Senator Obama were negative as were 40 percent of the network’s stories on Senator John McCain, Obama’s Republican opponent. You can’t get more fair and balanced than that. If you wanted to see bias against a candidate, CNN and MSNBC were better examples. Pew found that 61 percent of CNN’s stories on John McCain were negative, compared to only 39 percent of their Obama stories. The disparity was even greater at MSNBC where a mere 14 percent of Obama stories were negative, compared to a whopping 73 percent of McCain stories (and only 10 percent of MSNBC’s coverage of McCain was rated as positive). Overall, according to an October 2007 study of media coverage of the 2008 presidential campaign by the Project for Excellence in Journalism (funded by Pew) in collaboration with Harvard’s Joan Shorenstein Center for Press, Politics and Public Policy, the press gave much more favorable coverage to Democratic candidates, noting, for example, that 46.7 percent of stories about Barack Obama had a positive tone, while only 12.4 percent of stories about John McCain did.5 Obama should have been counting his blessings, not complaining about the one news television outlet that wouldn’t fall in line. He had received, by some measures, the most laudatory press coverage of any senatorial or presidential candidate in recent history.6

driven conversation, no matter how small the participation, may destroy the testimony of a life. Listening to grumbling and ungodly attitudes eventually contaminates the spirit. The more we allow discontent to be taken in by our spirits, the greater the tendency to compromise our own speech patterns. We are being called to a high standard of living where the rewards for our faithfulness are eternal.

Listening to grumbling and ungodly attitudes eventually contaminates the spirit. The more we allow discontent to be taken in by our spirits, the greater the tendency to compromise our own speech patterns. We are being called to a high standard of living where the rewards for our faithfulness are eternal.

The result, as Pierre Manent and others have observed, is a paradoxical coincidence of absolutism and libertarianism, indeed an absolutism that grows in proportion to the increase in liberty. For every clarification of negative rights brings with it an increase in the scope and power of the state to secure and enforce them. The line between negative rights and positive entitlements is thus inherently blurry. If I am to have a right to free speech, for example, then I must be empowered to speak and be heard, which means using the power of the state to give me the resources I need and to suppress anything that might disempower me.

We’ are “asang” (the Self is non-attached; free from mind, body, speech). That which does not let you experience ‘this’ is all kusang (negative association; anything that takes you away from the Self, the Pure Soul).

hemisphere dominates for speech, writing, mathematical ability, logic and analysis. The right hemisphere dominates for perception, spatial ability, musical and artistic abilities, imagery and dreaming. The right hemisphere also seems to be more emotional and negative compared to the positive and rational left hemisphere.

[The] main thrust of … Jainism is nonviolence (ahiṃsā). One should not injure another through his mind, speech, and body. If one has a desire for possession (parigraha) then there is violence (himṣā). To practice ahiṃsā, one has to control his desires. Uncontrollable desires give birth to many negative things. To win over these negative aspects is the first step towards the practice of ahiṃsā. One can be a person of nonviolence … by being a householder [i.e. while nevertheless being a householder]. One begins the practice of ahiṃsā by purifying his chitta [mind]. The definition of himṣā is not limited to killing others. Anger, force, harsh words (even if they are truths), deceit, accumulation, negligence, etc. are all different forms of himṣā.165 Several

The opposite of wisdom is ignorance. Nothing harms us more than ignorance – it is the source of all our problems and the root cause of all our negative actions of body, speech and mind. There is no better way to use our precious human life than to strive to overcome our ignorance, and the way to do this is to develop wisdom.

Like any conversation, your inner speech has an effect on you. How can it not? That continual internal dialogue can either raise us up or bring us crashing down. I know mine certainly does—Alice here. That dialogue lowers your stress levels when positive or increases them when negative. It boosts your confidence if supportive or knocks it if critical.

The researchers [Picca and Feagin] document that in front-stage settings (those in which people of color were present), the white students displayed a range of racially conscious behaviors, including the following: - Acting overly nice - Avoiding contact (e.g., crossing a street or not going to a particular bar or club) - Mimicking "black mannerisms and speech" - Being careful not to use racial terms or labels - Using code words to talk negatively about people of color - Occasional violence directed at people of color In backstage settings, where people of color were not present, white students often used humor to reinforce racial stereotypes about people of color, particularly blacks. Picca and Feagin argue that the purpose of these backstage performances is to create white solidarity and to reinforce the ideology of white and male supremacy. This behavior keeps racism circulating, albeit in less formal but perhaps more powerful ways than in the past. Today we have a cultural norm that insists we hide our racism from people of color and deny it among ourselves, but not that we actually challenge it. In fact, we are socially penalized for challenging racism. (p. 49-50)