Organ Instrument Quotes

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Don't tell anyone, but on the pagan day of the sun god Ra, I kneel at the foot of an ancient instrument of torture and consume ritualistic symbols of blood and flesh. ...And if any of you care to join me, come to the Harvard chapel on Sunday, kneel beneath the crucifix, and take Holy Communion.
Dan Brown (The Lost Symbol (Robert Langdon, #3))
Markets are useful instruments for organizing productive activity. But unless we want to let the market rewrite the norms that govern social institutions, we need a public debate about the moral limits of markets.
Michael J. Sandel (Justice: What's the Right Thing to Do?)
The Christian idea of marriage is based on Christ's words that a man and wife are to be regarded as a single organism - for that is what the words 'one flesh' would be in modern English. And the Christians believe that when He said this He was not expressing a sentiment but stating a fact - just as one is stating a fact when one says that a lock and its key are one mechanism, or that a violin and a bow are one musical instrument.
C.S. Lewis (Mere Christianity)
HAMLET: I do not well understand that. Will you play upon this pipe? GUILDENSTERN: My lord, I cannot. HAMLET: I pray you. GUILDENSTERN: Believe me, I cannot. HAMLET: I do beseech you. GUILDENSTERN: I know no touch of it, my lord. HAMLET: It is as easy as lying. Govern these ventages with our fingers and thumb, give it breath with your mouth, and it will discourse most eloquent music. Look you, these are the stops. GUILDENSTERN: But these cannot I command to any utterance of harmony. I have not the skill. HAMLET: Why, look you now, how unworthy a thing you make of me! You would play upon me, you would seem to know my stops, you would pluck out the heart of my mystery, you would sound me from my lowest note to the top of my compass, and there is much music, excellent voice, in this little organ, yet cannot you make it speak. 'Sblood, do you think I am easier to be played on than a pipe? Call me what instrument you will, though you can fret me, you cannot play upon me.
William Shakespeare (Hamlet)
When we relate to our bodies as having soul, we attend to their beauty, their poetry and their expressiveness. Our very habit of treating the body as a machine, whose muscles are like pulleys and its organs engines, forces its poetry underground, so that we experience the body as an instrument and see its poetics only in illness.
Thomas Moore (Care of the Soul: A Guide for Cultivating Depth and Sacredness in Everyday Life)
Beati bellicosi. Blessed are the warriors.” “Good organization,” said Magnus. “I knew the man who founded it, back in the 1800s. Woolsey Scott. Respectable old werewolf family.” Alec made an ugly sound in the back of his throat. “Did you sleep with him, too?” Magnus’s cat eyes widened. “Alexander!” “Well, I don’t know anything about your past, do I?” Alec demanded. “You won’t tell me anything; you just say it doesn’t matter.” Magnus’s face was expressionless, but there was a dark tinge of anger to his voice. “Does this mean every time I mention anyone I’ve ever met, you’re going to ask me if I had an affair with them?” Alec’s expression was stubborn, but Simon couldn’t help having a flash of sympathy; the hurt behind his blue eyes was clear. “Maybe.” “I met Napoleon once,” said Magnus. “We didn’t have an affair, though. He was shockingly prudish for a Frenchman.” “You met Napoleon?” Jordan, who appeared to be missing most of the conversation, looked impressed. “So it’s true what they said about warlocks, then?” Alec gave him a very unpleasant look. “What’s true?” “Alexander,” said Magnus coldly, and Clary met Simon’s eyes across the table. Hers were wide, green, and full of an expression that said Uh-oh. “You can’t be rude to everyone who talks to me.” Alec made a wide, sweeping gesture. “And why not? Cramping your style, am I? I mean, maybe you were hoping to flirt with werewolf boy here. He’s pretty attractive, if you like the messy-haired, broad-shouldered, chiseled-good looks type.” “Hey, now,” said Jordan mildly. Magnus put his head in his hands. “Or there are plenty of pretty girls here, since apparently your taste goes both ways. Is there anything you aren’t into?” “Mermaids,” said Magnus into his fingers. “They always smell like seaweed.” “It’s not funny,” Alec said savagely, and kicking back his chair, he got up from the table and stalked off into the crowd.
Cassandra Clare (City of Fallen Angels (The Mortal Instruments, #4))
I had now reached that phase of the disorder where all sense of hope had vanished, along with the idea of a futurity; my brain, in thrall to its outlaw hormones, had become less an organ of thought than an instrument registering, minute by minute, varying degrees of its own suffering.
William Styron (Darkness Visible: A Memoir of Madness)
In all times and in all places, whatever may be the name that the government takes, whatever has been its origin, or its organization, its essential function is always that of oppressing and exploiting the masses, and of defending the oppressors and exploiters. Its principal characteristic and indispensable instruments are the bailiff and the tax collector, the soldier and the prison. And to these are necessarily added the time-serving priest or teacher, as the case may be, supported and protected by the government, to render the spirit of the people servile and make them docile under the yoke.
Errico Malatesta (Anarchy)
When Rosencrantz asks Hamlet, "Good my lord, what is your cause of distemper? You do surely bar the door upon your own liberty, if you deny your grief to your friends"(III, ii, 844-846), Hamlet responds, "Why, look you now, how unworthy a thing you make of me! You would play upon me; you would seem to know my stops; you would pluck from my lowest note to the top of my compass; and there is much music, excellent voice, in this little organ, yet cannot you make it speak. 'Sblood, do you think I am easier to be played on than a pipe? Call me what instrument you will, though you can fret me, you cannot play upon me." (III,ii, 371-380)
William Shakespeare (Hamlet)
As it is, we are merely bolting our lives—gulping down undigested experiences as fast as we can stuff them in—because awareness of our own existence is so superficial and so narrow that nothing seems to us more boring than simple being. If I ask you what you did, saw, heard, smelled, touched and tasted yesterday, I am likely to get nothing more than the thin, sketchy outline of the few things that you noticed, and of those only what you thought worth remembering. Is it surprising that an existence so experienced seems so empty and bare that its hunger for an infinite future is insatiable? But suppose you could answer, “It would take me forever to tell you, and I am much too interested in what’s happening now.” How is it possible that a being with such sensitive jewels as the eyes, such enchanted musical instruments as the ears, and such a fabulous arabesque of nerves as the brain can experience itself as anything less than a god? And, when you consider that this incalculably subtle organism is inseparable from the still more marvelous patterns of its environment—from the minutest electrical designs to the whole company of the galaxies—how is it conceivable that this incarnation of all eternity can be bored with being?
Alan W. Watts (The Book: On the Taboo Against Knowing Who You Are)
The abstract is no more than an instrument, an organ, to see the concrete clearly.
José Ortega y Gasset
... one cannot read a book: one can only reread it. A good reader, a major reader, an active and creative reader is a rereader. And I shall tell you why. When we read a book for the first time the very process of laboriously moving our eyes from left to right, line after line, page after page, this complicated physical work upon the book, the very process of learning in terms of space and time what the book is about, this stands between us and artistic appreciation. When we look at a painting we do no have to move our eyes in a special way even if, as in a book, the picture contains elements of depth and development. The element of time does not really enter in a first contact with a painting. In reading a book, we must have time to acquaint ourselves with it. We have no physical organ (as we have the eye in regard to a painting) that takes in the whole picture and can enjoy its details. But at a second, or third, or fourth reading we do, in a sense, behave towards a book as we do towards a painting. However, let us not confuse the physical eye, that monstrous achievement of evolution, with the mind, an even more monstrous achievement. A book, no matter what it is - a work of fiction or a work of science (the boundary line between the two is not as clear as is generally believed) - a book of fiction appeals first of all to the mind. The mind, the brain, the top of the tingling spine, is, or should be, the only instrument used upon a book.
Vladimir Nabokov (Lectures on Literature)
Because of their impact on our memories, writers rule. They wield the instrument by which our world is organized.
Danielle S. Allen (Our Declaration: A Reading of the Declaration of Independence in Defense of Equality)
Poets represent love as sculptors design beauty, as musicians create melody; that is to say, endowed with an exquisite nervous organization, they gather up with discerning ardor the purest elements of life, the most beautiful lines of matter, and the most harmonious voices of nature. There lived, it is said, at Athens a great number of beautiful girls; Praxiteles drew them all one after another; then from these diverse types of beauty, each one of which had its defects, he formed a single faultless beauty and created Venus. The man who first created a musical instrument, and who gave to harmony its rules and its laws, had for a long time listened to the murmuring of reeds and the singing of birds. Thus the poets, who understand life, after knowing much of love, more or less transitory, after feeling that sublime exaltation which real passion can for the moment inspire, eliminating from human nature all that degrades it, created the mysterious names which through the ages fly from lip to lip: Daphnis and Chloe, Hero and Leander, Pyramus and Thisbe. To try to find in real life such love as this, eternal and absolute, is but to seek on public squares a woman such as Venus, or to expect nightingales to sing the symphonies of Beethoven.
Alfred de Musset (The Confession of a Child of the Century)
They had no hope of anything more, no comprehension that there might be anything more. In a sense they were an autonomous body, functioning within a society which was organized to grind them down. The law did not protect them; for them it was merely an instrument of harassment, a means of moving them on when it was against their interest to move, or detaining them where it was to their disadvantage to stay.
Jim Thompson (The Getaway)
In fact, the belief that climate could be plausibly governed, or managed, by any institution or human instrument presently at hand is another wide-eyed climate delusion. The planet survived many millennia without anything approaching a world government, in fact endured nearly the entire span of human civilization that way, organized into competitive tribes and fiefdoms and kingdoms and nation-states, and only began to build something resembling a cooperative blueprint, very piecemeal, after brutal world wars—in the form of the League of Nations and United Nations and European Union and even the market fabric of globalization, whatever its flaws still a vision of cross-national participation, imbued with the neoliberal ethos that life on Earth was a positive-sum game. If you had to invent a threat grand enough, and global enough, to plausibly conjure into being a system of true international cooperation, climate change would be it—the threat everywhere, and overwhelming, and total. And yet now, just as the need for that kind of cooperation is paramount, indeed necessary for anything like the world we know to survive, we are only unbuilding those alliances—recoiling into nationalistic corners and retreating from collective responsibility and from each other. That collapse of trust is a cascade, too.
David Wallace-Wells (The Uninhabitable Earth: Life After Warming)
Plain singing is not childish, but only the singing with lifeless organs, with dancing, and cymbals, &c. Whence the use of such instruments, and other things fit for children, is laid aside and plain singing only retained.
Justin Martyr
How great indeed is our debt to [Joseph Smith]. His life began in Vermont and ended in Illinois, and marvelous were the things that happened between that simple beginning and that tragic ending. It was he who brought us a true knowledge of God the Eternal Father and His Risen Son, the Lord Jesus Christ. During the short time of his great vision he learned more concerning the nature of Deity than all of those who through centuries had argued that matter in learned councils and scholarly forums. He brought us this marvelous book, the Book of Mormon, as another witness for the living reality of the Son of God. To him, from those who held it anciently, came the priesthood, the power, the gift, the authority, the keys to speak and act in the name of God. He gave us the organization of the Church and its great and sacred mission. Through him were restored the keys of the holy temples, that men and women might enter into eternal covenants with God, and that the great work for the dead might be accomplished. . . . "He was the instrument in the hands of the Almighty.
Gordon B. Hinckley
Hitler's dictatorship was the first of an industrial estate in this age of modern technology, a dictatorship which employed to perfection the instruments of technology to dominate its own people. By means of such instruments of technology, eighty million persons could be made subject to the will of one individual. Telephone, teletype, radio, made it possible to transmit the commands of the highest levels directly to the lowest organs where they were executed uncritically
Albert Speer (Inside the Third Reich)
When I was young, because I was young once like you, I heard many organ grinders play, and I can assure you no two tunes ever sounded the same, even on the same instrument. That's how it is, isn't it? The less love you put into things the more they resemble one another. The same goes for stories, everyone knows them by heart, but when someone tells them with love, I don't know, they seem new.
Andrés Neuman (Traveler of the Century)
A bird's wing, comrades,' he said, 'is an organ of propulsion and not of manipulation. It should therefore be regarded as a leg. The distinguishing mark of man is the hand, the instrument with which he does all his mischief.
George Orwell
If human nature does alter it will be because individuals manage to look at themselves in a new way. Here and there people — a very few people, but a few novelists are among them — are trying to do this. Every institution and vested interest is against such a search: organized religion, the State, the family in its economic aspect, have nothing to gain, and it is only when outward prohibitions weaken that it can proceed: history conditions it to that extent. Perhaps the searchers will fail, perhaps it is impossible for the instrument of contemplation to contemplate itself, perhaps if it is possible it means the end of imaginative literature — [...] anyhow—that way lies movement and even combustion for the novel, for if the novelist sees himself differently, he will see his characters differently and a new system of lighting will result.
E.M. Forster (Aspects of the Novel)
It is easier to allow a few women to occupy positions of authority and dominance than to question whether social life should be organized around principles of hierarchy, control, and dominance at all, to allow a few women to reach the heights of the corporate hierarchy rather than question whether people's needs should depend on an economic system based on dominance, control, and competition. It is easier to allow women to practice law than to question adversarial conflict as a model for resolving disputes and achieving justice. It has even been easier to admit women to military combat roles than to question the acceptability of warfare and its attendant images of patriarchal masculine power and heroism as instruments of national policy. And it has been easier to elevate and applaud a few women than to confront the cultural misogyny that is never far off, waiting in the wings and available for anyone who wants to use it to bring women down and put them in their place.
Allan G. Johnson (The Gender Knot: Unraveling Our Pariarchal Legacy)
Man's potentialities are still more important, infinitely more important, than all his present achievements. This was so at the beginning and it still holds. His greatest problem has been how to selectively organize and consciously direct both the internal and external agents of the mind, so that they form more coherent and more intelligible wholes. Technics played a constructive part in solving this problem; but instruments of stone and wood and fiber could not be put to work on a sufficient scale until man had succeeded in inventing other impalpable tools wrought out of the very stuff of his own body, and not visible in any other form.
Lewis Mumford (Technics and Human Development (The Myth of the Machine, Vol 1))
We are condemned to be modern. We can’t escape the facts of our history or of living in an age dominated by instrumental rationality, even as we look for ways out of it... But it has become our historic responsibility to acknowledge the continuing importance of myth, at a level beyond science, in realizing a more organic, holistic relation to the world. A future social ecology would transcend both anti-Enlightenment reaction and [a] reified Enlightenment counter-reaction, which remain only fragmented polarities within bourgeois modernity.
David Watson (Beyond Bookchin: Preface for a Future Social Ecology)
They [progressives] are men and women who tend to believe that the human being is perfectible and social progress predictable, and that the instrument for effecting the two is reason; that truths are transitory and empirically determined; that equality is desirable and attainable through the action of state power; that social and individual differences, if they are not rational, are objectionable, and should be scientifically eliminated; that all people and societies strive to organize themselves upon a rationalist and scientific paradigm.
William F. Buckley Jr.
Curiously enough, one cannot read a book: one can only reread it. A good reader, a major reader, an active and creative reader is a rereader. And I shall tell you why. When we read a book for the first time the very process of laboriously moving our eyes from left to right, line after line, page after page, this complicated physical work upon the book, the very process of learning in terms of space and time what the book is about, this stands between us and artistic appreciation. When we look at a painting we do not have to move our eyes in a special way even if, as in a book, the picture contains elements of depth and development. The element of time does not really enter in a first contact with a painting. In reading a book, we must have time to acquaint ourselves with it. We have no physical organ (as we have the eye in regard to a painting) that takes in the whole picture and then can enjoy its details. But at a second, or third, or fourth reading we do, in a sense, behave towards a book as we do towards a painting. However, let us not confuse the physical eye, that monstrous masterpiece of evolution, with the mind, an even more monstrous achievement. A book, no matter what it is—a work of fiction or a work of science (the boundary line between the two is not as clear as is generally believed)—a book of fiction appeals first of all to the mind. The mind, the brain, the top of the tingling spine, is, or should be, the only instrument used upon a book.
Vladimir Nabokov (Lectures on Literature)
Thinking has become a disease. Disease happens when things get out of balance. For example, there is nothing wrong with cells dividing and multiplying in the body, but when this process continues in disregard of the total organism, cells proliferate and we have disease. The mind is a superb instrument if used rightly. Used wrongly, however, it becomes very destructive. To put it more accurately, it is not so much that you use your mind wrongly — you usually don’t use it at all. It uses you. This is the disease. You believe that you are your mind. This is the delusion. The instrument has taken you over.
Eckhart Tolle (The Power of Now: A Guide to Spiritual Enlightenment)
And just as the functions of the bodily organs of plants and animals cannot be arbitrarily altered, so that, for example, one cannot at will hear with his eyes and see with his ears, so also one cannot at pleasure transform an organ of social oppression into an instrument for the liberation of the oppressed. The state can only be what it is: the defender of mass exploitation and social privileges, the creator of privileged classes and castes and of new monopolies.
Rudolf Rocker (ANARCHO-SYNDICALISM : Theory and Practice)
Such is the strange situation in which modern philosophy finds itself. No former age was ever in such a favourable position with regard to the sources of our knowledge of human nature. Psychology, ethnology, anthropology, and history have amassed an astoundingly rich and constantly increasing body of facts. Our technical instruments for observation and experimentation have been immensely improved, and our analyses have become sharper and more penetrating. We appear, nonetheless, not yet to have found a method for the mastery and organization of this material. When compared with our own abundance the past may seem very poor. But our wealth of facts is not necessarily a wealth of thoughts. Unless we succeed in finding a clue of Ariadne to lead us out of this labyrinth, we can have no real insight into the general character of human culture; we shall remain lost in a mass of disconnected and disintegrated data which seem to lack all conceptual unity.
Ernst Cassirer (An Essay on Man: An Introduction to a Philosophy of Human Culture)
Now, legal plunder may be exercised in an infinite multitude of ways. Hence come an infinite multitude of plans for organization; tariffs, protection, perquisites, gratuities, encouragements, progressive taxation, free public education, right to work, right to profit, right to wages, right to assistance, right to instruments of labor, gratuity of credit, etc., etc. And it is all these plans, taken as a whole, with what they have in common, legal plunder, that takes the name of socialism.
Frédéric Bastiat (The Law)
Our intelligence is the prolongation of our senses. Before we speculate we must live, and life demands that we make use of matter, either with our organs, which are natural tools, or with tools, properly so-called, which are artificial organs. Long before there was a philosophy and a science, the role of the intelligence was already that of manufacturing instruments and guiding the action of our body on surrounding bodies. Science has pushed this labor of the intelligence much further, but has not changed its direction.
Henri Bergson (The Creative Mind: An Introduction to Metaphysics)
Instrumental keys [on organs], introduced in the twelfth century, are so heavy and stiff that they must be played with clenched fists.
Joseph Gies (Life in a Medieval City)
The organ is in my eyes and ears the king of all instruments.
Wolfgang Amadeus Mozart (Mozart's Letters, Mozart's Life)
The Church was never intended to be a natural and intellectual organization, but a supernatural instrumentality wholly dependent upon the power of God.
A.W. Tozer (Tozer on the Holy Spirit: A 365-Day Devotional)
Lord, save the Church from desiring to have pews, choirs, organs, or instrumental music, and a congregational ministry, like other heathen Churches around them!
Peter Cartwright (The Autobiography of Peter Cartwright)
The instrument of leadership is the self, and mastery of the art of leadership comes from mastery of the self.
James M. Kouzes (The Leadership Challenge: How to Make Extraordinary Things Happen in Organizations (J-B Leadership Challenge: Kouzes/Posner))
Those who abdicate the empire of reason and permit their wills to wander in pursuit of reflections in the Astral Light, are subject to alternations of mania and melancholy which have originated all the marvels of demoniacal possession, though it is true, at the same time, that by means of these reflections impure spirits can act upon such souls, make use of them as docile instruments and even habitually torment their organism, wherein they enter and reside by obsession, or embryonically. These kabalistic terms are explained in the Hebrew book of the Revolution of Souls, of which our thirteenth chapter will contain a succinct analysis. It is therefore extremely dangerous to make sport of the Mysteries of Magic; it is above all excessively rash to practice its rites from curiosity, by way of experiment and as if to exploit higher forces. The inquisitive who, without being adepts, busy themselves with evocations or occult magnetism, are like children playing with fire in the neighborhood of a cask of gunpowder; sooner or later they will fall victims to some terrible explosion.
Éliphas Lévi (Transcendental Magic: Its Doctrine and Ritual)
Vocal music is considered to be the highest, for it is natural; the effect produced by an instrument which is merely a machine cannot be compared with that of the human voice. However perfect strings may be, they cannot make the same impression on the listener as the voice which comes direct from the soul as breath, and has been brought to the surface through the medium of the mind and the vocal organs of the body.
Hazrat Inayat Khan (The Mysticism of Music, Sound and Word (The Sufi Teachings of Hazrat Inayat Khan Book 2))
The chaos, the organized, instrumental fear and pestilence was everywhere, and still he was in love with his existence. In. Love. With the whole mad mess, the goldenness, the ripening young psyche of the world.
Laurie Perez (The Look of Amie Martine)
The brain is the organ and instrument of the mind, and controls the whole body. In order for the other parts of the system to be healthy, the brain must be healthy. And in order for the brain to be healthy, the blood must be pure.
Dennis E. Smith (40 Days (God's Health Principles for His Last-Day People))
legal plunder may be exercised in an infinite multitude of ways. Hence come an infinite multitude of plans for organization; tariffs, protection, perquisites, gratuities, encouragements, progressive taxation, free public education, right to work, right to profit, right to wages, right to assistance, right to instruments of labor, gratuity of credit, etc., etc. And it is all these plans, taken as a whole, with what they have in common, legal plunder, that takes the name of socialism.
Frédéric Bastiat (Bastiat Collection)
Ultimately, the roast turkey must be regarded as a monument to Boomer's love. Look at it now, plump and glossy, floating across Idaho as if it were a mammoth, mutated seed pod. Hear how it backfires as it passes the silver mines, perhaps in tribute to the origin of the knives and forks of splendid sterling that a roast turkey and a roast turkey alone possesses the charisma to draw forth into festivity from dark cupboards. See how it glides through the potato fields, familiarly at home among potatoes but with an air of expectation, as if waiting for the flood of gravy. The roast turkey carries with it, in its chubby hold, a sizable portion of our primitive and pagan luggage. Primitive and pagan? Us? We of the laser, we of the microchip, we of the Union Theological Seminary and Time magazine? Of course. At least twice a year, do not millions upon millions of us cybernetic Christians and fax machine Jews participate in a ritual, a highly stylized ceremony that takes place around a large dead bird? And is not this animal sacrificed, as in days of yore, to catch the attention of a divine spirit, to show gratitude for blessings bestowed, and to petition for blessings coveted? The turkey, slain, slowly cooked over our gas or electric fires, is the central figure at our holy feast. It is the totem animal that brings our tribe together. And because it is an awkward, intractable creature, the serving of it establishes and reinforces the tribal hierarchy. There are but two legs, two wings, a certain amount of white meat, a given quantity of dark. Who gets which piece; who, in fact, slices the bird and distributes its limbs and organs, underscores quite emphatically the rank of each member in the gathering. Consider that the legs of this bird are called 'drumsticks,' after the ritual objects employed to extract the music from the most aboriginal and sacred of instruments. Our ancestors, kept their drums in public, but the sticks, being more actively magical, usually were stored in places known only to the shaman, the medicine man, the high priest, of the Wise Old Woman. The wing of the fowl gives symbolic flight to the soul, but with the drumstick is evoked the best of the pulse of the heart of the universe. Few of us nowadays participate in the actual hunting and killing of the turkey, but almost all of us watch, frequently with deep emotion, the reenactment of those events. We watch it on TV sets immediately before the communal meal. For what are footballs if not metaphorical turkeys, flying up and down a meadow? And what is a touchdown if not a kill, achieved by one or the other of two opposing tribes? To our applause, great young hungers from Alabama or Notre Dame slay the bird. Then, the Wise Old Woman, in the guise of Grandma, calls us to the table, where we, pretending to be no longer primitive, systematically rip the bird asunder. Was Boomer Petaway aware of the totemic implications when, to impress his beloved, he fabricated an outsize Thanksgiving centerpiece? No, not consciously. If and when the last veil dropped, he might comprehend what he had wrought. For the present, however, he was as ignorant as Can o' Beans, Spoon, and Dirty Sock were, before Painted Stick and Conch Shell drew their attention to similar affairs. Nevertheless, it was Boomer who piloted the gobble-stilled butterball across Idaho, who negotiated it through the natural carving knives of the Sawtooth Mountains, who once or twice parked it in wilderness rest stops, causing adjacent flora to assume the appearance of parsley.
Tom Robbins (Skinny Legs and All)
[The Soviet State Security Service] is more than a secret police organization, more than an intelligence and counter-intelligence organization. It is an instrument for subversion, manipulation and violence, for secret intervention in the affairs of other countries.
Allen W. Dulles (The Craft of Intelligence: America's Legendary Spy Master on the Fundamentals of Intelligence Gathering for a Free World)
Let us fool ourselves no longer. At the very moment Western nations, threw off the ancient regime of absolute government, operating under a once-divine king, they were restoring this same system in a far more effective form in their technology, reintroducing coercions of a military character no less strict in the organization of a factory than in that of the new drilled, uniformed, and regimented army. During the transitional stages of the last two centuries, the ultimate tendency of this system might b e in doubt, for in many areas there were strong democratic reactions; but with the knitting together of a scientific ideology, itself liberated from theological restrictions or humanistic purposes, authoritarian technics found an instrument at hand that h as now given it absolute command of physical energies of cosmic dimensions. The inventors of nuclear bombs, space rockets, and computers are the pyramid builders of our own age: psychologically inflated by a similar myth of unqualified power, boasting through their science of their increasing omnipotence, if not omniscience, moved by obsessions and compulsions no less irrational than those of earlier absolute systems: particularly the notion that the system itself must be expanded, at whatever eventual co st to life. Through mechanization, automation, cybernetic direction, this authoritarian technics has at last successfully overcome its most serious weakness: its original dependence upon resistant, sometimes actively disobedient servomechanisms, still human enough to harbor purposes that do not always coincide with those of the system. Like the earliest form of authoritarian technics, this new technology is marvellously dynamic and productive: its power in every form tends to increase without limits, in quantities that defy assimilation and defeat control, whether we are thinking of the output of scientific knowledge or of industrial assembly lines. To maximize energy, speed, or automation, without reference to the complex conditions that sustain organic life, have become ends in themselves. As with the earliest forms of authoritarian technics, the weight of effort, if one is to judge by national budgets, is toward absolute instruments of destruction, designed for absolutely irrational purposes whose chief by-product would be the mutilation or extermination of the human race. Even Ashurbanipal and Genghis Khan performed their gory operations under normal human limits. The center of authority in this new system is no longer a visible personality, an all-powerful king: even in totalitarian dictatorships the center now lies in the system itself, invisible but omnipresent: all its human components, even the technical and managerial elite, even the sacred priesthood of science, who alone have access to the secret knowledge by means of which total control is now swiftly being effected, are themselves trapped by the very perfection of the organization they have invented. Like the Pharoahs of the Pyramid Age, these servants of the system identify its goods with their own kind of well-being: as with the divine king, their praise of the system is an act of self-worship; and again like the king, they are in the grip of an irrational compulsion to extend their means of control and expand the scope of their authority. In this new systems-centered collective, this Pentagon of power, there is no visible presence who issues commands: unlike job's God, the new deities cannot be confronted, still less defied. Under the pretext of saving labor, the ultimate end of this technics is to displace life, or rather, to transfer the attributes of life to the machine and the mechanical collective, allowing only so much of the organism to remain as may be controlled and manipulated.
Lewis Mumford
Since it might appear unusual that a bio-psychiatrist should work as an expert in the realm of non-living nature, I believe it will be helpful to give the following summary: My present work began in the realm of psychiatry and psychoanalysis, with natural scientific investigations of the energy at work in human emotions. This led to the discovery of the bio-energy in the living organism, termed organismic orgone energy; and further to the discovery of the same type of a basically physical orgone energy in the atmosphere. Orgonomy is not psychiatry, but the science of biophysics of the emotions, thus also including psychiatry, and physics in the realm of basic cosmic orgone energy. It is not mysticism, but natural scientific, experimental investigation, also of mystical emotions and experiences. Orgone energy is energy before matter (not after matter, as is atomic energy). It is studied by means of Geiger-Müller Counters and other physical instruments. It follows entirely new, hitherto unknown functional laws of nature, and not the well known mechanical laws of electricity, heat, or mechanics.
Wilhelm Reich (Where's The Truth)
Bradley Headstone, in his decent black coat and waistcoat, and decent white shirt, and decent formal black tie, and decent pantaloons of pepper and salt, with his decent silver watch in his pocket and its decent hair-guard round his neck, looked a thoroughly decent young man of six-and-twenty. He was never seen in any other dress, and yet there was a certain stiffness in his manner of wearing this, as if there were a want of adaptation between him and it, recalling some mechanics in their holiday clothes. He had acquired mechanically a great store of teacher's knowledge. He could do mental arithmetic mechanically, sing at sight mechanically, blow various wind instruments mechanically, even play the great church organ mechanically. From his early childhood up, his mind had been a place of mechanical stowage. The arrangement of his wholesale warehouse, so that it might be always ready to meet the demands of retail dealers history here, geography there, astronomy to the right, political economy to the left—natural history, the physical sciences, figures, music, the lower mathematics, and what not, all in their several places—this care had imparted to his countenance a look of care; while the habit of questioning and being questioned had given him a suspicious manner, or a manner that would be better described as one of lying in wait. There was a kind of settled trouble in the face. It was the face belonging to a naturally slow or inattentive intellect that had toiled hard to get what it had won, and that had to hold it now that it was gotten. He always seemed to be uneasy lest anything should be missing from his mental warehouse, and taking stock to assure himself.
Charles Dickens (Our Mutual Friend)
The Church was never intended to be a natural and intellectual organization, but a supernatural instrumentality wholly dependent upon the direct power of God for all her efficiency, and therefore, needing to be ever separated from the arm of flesh and the strength of mere human agencies.
A.B. Simpson (Walking in the Spirit (Holy Spirit Christian Classics) (Holy Spirit Christian Classics))
The assumption that humans exist within an essentially impermanent universe, taken as an operational precept, demands that the intellect become a totally aware balancing instrument. But the intellect cannot react thus without involving the entire organism. Such an organism may be recognized by its burning, driving behavior. And thus it is with a society treated as organism. But here we encounter an old inertia. Societies move to the goading of ancient, reactive impulses. They demand permanence. Any attempt to display the universe of impermanence arouses rejection patterns, fear, anger, and despair. Then how do we explain the acceptance of prescience? Simply: the giver of prescient visions, because he speaks of an absolute (permanent) realization, may be greeted with joy by humankind even while predicting the most dire events. —THE BOOK OF LETO AFTER HARQ AL-ADA
Frank Herbert (Children of Dune (Dune, #3))
At conception, we start as a single cell that contains all the DNA needed to build our body. The plan for that entire body unfolds via the instructions contained in this single microscopic cell. To go from this generalized egg cell to a complete human, with trillions of specialized cells organized in just the right way, whole batteries of genes need to be turned on and off at just the right stages of development. Like a concerto composed of individual notes played by many instruments, our bodies are a composition of individual genes turning on and off inside each cell during our development.
Neil Shubin (Your Inner Fish: a Journey into the 3.5-Billion-Year History of the Human Body)
They [the Puritans] disallowed of the cathedral mode of worship; of singing their prayers, and of the antiphone or chanting of the Psalms by turns, which the ecclesiastical commissioners in King Edward the Sixth’s time advised the laying aside. Nor did they approve of musical instruments, as trumpets, organs, etc.
Daniel Neal
First, if there must be a worship team, remove it from the stage and stick it in the balcony (or, if there is no balcony, at least place it far enough to one side of the congregation so that the worshippers have to look sideways to see it). All instruments, including the organ and the piano, should be either in the balcony or to one side of the congregation.
Doug Erlandson (Spiritual Anorexia: How Contemporary Worship Is Starving the Church)
Exoteric machines - esoteric machines. They say the computer is an improved form of typewriter. Not a bit of it. I collude with my typewriter, but the relationship is otherwise clear and distant. I know it is a machine; it knows it is a machine. There is nothing here of the interface, verging on biological confusion, between a computer thinking it is a brain and me thinking I am a computer. The same familiarity with good old television, where I was and remained a spectator. It was an esoteric machine, whose status as machine I respected. Nothing there of all these screens and interactive devices, including the 'smart' car of the future and the 'smart' house. Even the mobile phone, that incrustation of the network in your head, even the skateboard and rollerblades - mobility aids - are of a quite different generation from the good old static telephone or the velocipedic machine. New manners and a new morality are emerging as a result of this organic confusion between man and his prostheses - a confusion which puts an end to the instrumental pact and the integrity of the machine itself.
Jean Baudrillard (Cool Memories IV, 1995-2000)
The breathing instruments inspire, Wake into voice each silent string, And sweep the sounding lyre! In a sadly pleasing strain, 2 Let the warbling lute complain: Let the loud trumpet sound, Till the roofs all around The shrill echoes rebound; While in more lengthen'd notes and slow, The deep, majestic, solemn organs blow. Hark! the numbers soft and clear Gently steal upon the
James Baldwin (Six Centuries of English Poetry from Tennyson to Chaucer: Typical Selections from the Great Poets)
Truth Is a Lonely Warrior contends that Satan influences global events, and that among his instruments is a powerful organization of men on Earth. This organization has fomented many wars, revolutions and other cataclysms of the past several centuries. Their ultimate goal: establish a world government run by Satan’s puppet – a figure the Bible calls “the beast” or “Antichrist.
James Perloff (Truth Is a Lonely Warrior: Unmasking the Forces behind Global Destruction)
What is the library? If one believes Mallarmé’s antithesis, then the library would first of all be the place of instrumental spirituality. As a consequence, it would be a place of “production,” because the instrument exercises (instruire) a material, which it trans-forms. It would be the place of the life of spirit, of its genesis—but of its material genesis. In short, the library is a place of writing. It is at once the place of the conservation and elaboration of forms of knowledge—of their memory. But this memory is dead: supported by inorganic, yet organized objects, those which Husserl names “spirit-invested objects.” On the other hand, the library is trans-formed as a network, which is to say that it is digitized—and so it requires “new spiritual instruments.
Bernard Stiegler (The Re-Enchantment of the World: The Value of Spirit Against Industrial Populism (Philosophy, Aesthetics and Cultural Theory))
Minor segments of earlier history may have been rescued or 'retrieved' -- e.g. Greek 'democracy,' Aristotle, the Magna Carta, etc. -- but these remain subservient, if not instrumental, to the imperatives of the modern historical narrative and to the progress of 'Western civilization.' African and Asia, in most cases, continue to struggle in order to catch up, in the process not only forgoeing the privilege of drawing on their own traditions and historical experiences that shaped who they were and, partly, who they have become but also letting themselves be drawn into devastating wars, poverty, disease and the destruction of their natural environment. Modernity, whose hegemonic discourse is determined by the institutions and intellectuals of the powerful modern West, has not offered a fair shake to two-thirds of the world's population, who have lost their history and, with it, their organic ways of existence.
Wael B. Hallaq (The Impossible State: Islam, Politics, and Modernity's Moral Predicament)
The charge that Anarchism is destructive, rather than constructive, and that, therefore, Anarchism is opposed to organization, is one of the many falsehoods spread by our opponents. They confound our present social institutions with organization; hence they fail to understand how we can oppose the former, and yet favor the latter. The fact, however, is that the two are not identical. “The State is commonly regarded as the highest form of organization. But is it in reality a true organization? Is it not rather an arbitrary institution, cunningly imposed upon the masses? “Industry, too, is called an organization; yet nothing is farther from the truth. Industry is the ceaseless piracy of the rich against the poor. “We are asked to believe that the Army is an organization, but a close investigation will show that it is nothing else than a cruel instrument of blind force. “The Public School! The colleges and other institutions of learning, are they not models of organization, offering the people fine opportunities for instruction? Far from it. The school, more than any other institution, is a veritable barrack, where the human mind is drilled and manipulated into submission to various social and moral spooks, and thus fitted to continue our system of exploitation and oppression. “Organization, as WE understand it, however, is a different thing. It is based, primarily, on freedom. It is a natural and voluntary grouping of energies to secure results beneficial to humanity. “It is the harmony of organic growth which produces variety of color and form, the complete whole we admire in the flower. Analogously will the organized activity of free human beings, imbued with the spirit of solidarity, result in the perfection of social harmony, which we call Anarchism. In fact, Anarchism alone makes non-authoritarian organization of common interests possible, since it abolishes the existing antagonism between individuals and classes. “Under present conditions the antagonism of economic and social interests results in relentless war among the social units, and creates an insurmountable obstacle in the way of a co-operative commonwealth. “There is a mistaken notion that organization does not foster individual freedom; that, on the contrary, it means the decay of individuality. In reality, however, the true function of organization is to aid the development and growth of personality. “Just as the animal cells, by mutual co-operation, express their latent powers in formation of the complete organism, so does the individual, by co-operative effort with other individuals, attain his highest form of development. “An organization, in the true sense, cannot result from the combination of mere nonentities. It must be composed of self-conscious, intelligent individualities. Indeed, the total of the possibilities and activities of an organization is represented in the expression of individual energies. “It therefore logically follows that the greater the number of strong, self-conscious personalities in an organization, the less danger of stagnation, and the more intense its life element. “Anarchism asserts the possibility of an organization without discipline, fear, or punishment, and without the pressure of poverty: a new social organism which will make an end to the terrible struggle for the means of existence,—the savage struggle which undermines the finest qualities in man, and ever widens the social abyss. In short, Anarchism strives towards a social organization which will establish well-being for all. “The germ of such an organization can be found in that form of trades unionism which has done away with centralization, bureaucracy, and discipline, and which favors independent and direct action on the part of its members.
Emma Goldman (Anarchism and Other Essays)
[T]he complexity of nature is not innate but consequence of the instruments used to handle it. There is nothing complex about walking, breathing, and circulating one's blood. Living organisms have developed these functions without without thinking about them at all. The circulation of the blood becomes complex only when stated in physiological terms, that is, when understood by means of a conceptual model constructed of the kind of simple units which conscious attention requires.
Alan W. Watts (Nature, Man and Woman)
What—in other words—would modern boredom be without terror? One of the most boring documents of all time is the thick volume of Hitler’s Table Talk. He too had people watching movies, eating pastries, and drinking coffee with Schlag while he bored them, while he discoursed theorized expounded. Everyone was perishing of staleness and fear, afraid to go to the toilet. This combination of power and boredom has never been properly examined. Boredom is an instrument of social control. Power is the power to impose boredom, to command stasis, to combine this stasis with anguish. The real tedium, deep tedium, is seasoned with terror and with death. There were even profounder questions. For instance, the history of the universe would be very boring if one tried to think of it in the ordinary way of human experience. All that time without events! Gases over and over again, and heat and particles of matter, the sun tides and winds, again this creeping development, bits added to bits, chemical accidents—whole ages in which almost nothing happens, lifeless seas, only a few crystals, a few protein compounds developing. The tardiness of evolution is so irritating to contemplate. The clumsy mistakes you see in museum fossils. How could such bones crawl, walk, run? It is agony to think of the groping of the species—all this fumbling, swamp-creeping, munching, preying, and reproduction, the boring slowness with which tissues, organs, and members developed. And then the boredom also of the emergence of the higher types and finally of mankind, the dull life of paleolithic forests, the long long incubation of intelligence, the slowness of invention, the idiocy of peasant ages. These are interesting only in review, in thought. No one could bear to experience this. The present demand is for a quick forward movement, for a summary, for life at the speed of intensest thought. As we approach, through technology, the phase of instantaneous realiza-tion, of the realization of eternal human desires or fantasies, of abolishing time and space the problem of boredom can only become more intense. The human being, more and more oppressed by the peculiar terms of his existence—one time around for each, no more than a single life per customer—has to think of the boredom of death. O those eternities of nonexistence! For people who crave continual interest and diversity, O! how boring death will be! To lie in the grave, in one place, how frightful!
Saul Bellow (Humboldt's Gift)
The Spine of the Snowman" On the moon, an old caretaker in faded clothes is holed up in his pressurized cabin. The fireplace is crackling, casting sparks onto the instrument panel. His eyes are flickering over the earth, looking for Illinois, looking for his hometown, Gnarled Heritage, until his sight is caught in its chimneys and frosted aerials. He thinks back on the jeweler's son who skated the pond behind his house, and the local supermarket with aisles that curved off like country roads. Yesterday the robot had been asking him about snowmen. He asked if they had minds. No, the caretaker said, but he'd seen one that had a raccoon burrowed up inside the head. "Most had a carrot nose, some coal, buttons, and twigs for arms, but others were more complex. Once they started to melt, things would rise up from inside the body. Maybe a gourd, which was an organ, or a long knobbed stick, which was the spine of the snowman." The robot shifted uncomfortably in his chair.
David Berman (Actual Air)
Darwin has interested us in the history of Nature’s Technology, i.e., in the formation of the organs of plants and animals, which organs serve as instruments of production for sustaining life. Does not the history of the productive organs of man, of organs that are the material basis of all social organisation, deserve equal attention? And would not such a history be easier to compile, since, as Vico says, human history differs from natural history in this, that we have made the former, but not the latter? Technology discloses man’s mode of dealing with Nature, the process of production by which he sustains his life, and thereby also lays bare the mode of formation of his social relations, and of the mental conceptions that flow from them. Every history of religion, even, that fails to take account of this material basis, is uncritical. It is, in reality, much easier to discover by analysis the earthly core of the misty creations of religion, than, conversely, it is, to develop from the actual relations of life the corresponding celestialised forms of those relations. The latter method is the only materialistic, and therefore the only scientific one. The weak points in the abstract materialism of natural science, a materialism that excludes history and its process, are at once evident from the abstract and ideological conceptions of its spokesmen, whenever they venture beyond the bounds of their own speciality. [Chapter Fifteen: Machinery and Modern Industry; Footnote 4]
Karl Marx (Capital: A Critique of Political Economy, Volume 1)
There is no such thing as dead, inert matter: it is all alive; all instinct with force, actual and potential; all sensitive to the same forces in its environment and susceptible to the contagion of higher and subtler ones residing in such superior organisms as it may be brought into relation with, as those of man when he is fashioning it into an instrument of his will. It absorbs something of his intelligence and purpose - more of them in proportion to the complexity of the resulting machine and that of its work.
Ambrose Bierce (Moxon's Master)
The whole concept of European culture as a cornucopia from which things are freely given is misleading. It does not take a specialist in anthropology to see that the European “give” is always highly selective. We never give any native people under our control – and we never shall, for it would be sheer folly as long as we stand on the basis of our present Realpolitik – the following elements of culture: 1. The instruments of physical power: fire-arms, bombing planes, poison gas, and all that makes an effective defence or aggression possible 2. We do not give out instruments of political mastery [i.e. sovereignty or voting rights] 3. We do not share with them the substance of economic wealth and advantages…. Even when under indirect economic exploitation… we allow the native a share of the profits, the full control of the economic organization remains in the hands of Western enterprise. 4. We do not admit them as equals to Church, Assembly, school, or drawing room… Full political, social and even religious equality is nowhere granted.
Bronisław Malinowski
We know, however, that the mind is capable of understanding these matters in all their complexity and in all their simplicity. A ball flying through the air is responding to the force and direction with which it was thrown, the action of gravity, the friction of the air which it must expend its energy on overcoming, the turbulence of the air around its surface, and the rate and direction of the ball's spin. And yet, someone who might have difficulty consciously trying to work out what 3 x 4 x 5 comes to would have no trouble in doing differential calculus and a whole host of related calculations so astoundingly fast that they can actually catch a flying ball. People who call this "instinct" are merely giving the phenomenon a name, not explaining anything. I think that the closest that human beings come to expressing our understanding of these natural complexities is in music. It is the most abstract of the arts - it has no meaning or purpose other than to be itself. Every single aspect of a piece of music can be represented by numbers. From the organization of movements in a whole symphony, down through the patterns of pitch and rhythm that make up the melodies and harmonies, the dynamics that shape the performance, all the way down to the timbres of the notes themselves, their harmonics, the way they change over time, in short, all the elements of a noise that distinguish between the sound of one person piping on a piccolo and another one thumping a drum - all of these things can be expressed by patterns and hierarchies of numbers. And in my experience the more internal relationships there are between the patterns of numbers at different levels of the hierarchy, however complex and subtle those relationships may be, the more satisfying and, well, whole, the music will seem to be. In fact the more subtle and complex those relationships, and the further they are beyond the grasp of the conscious mind, the more the instinctive part of your mind - by which I mean that part of your mind that can do differential calculus so astoundingly fast that it will put your hand in the right place to catch a flying ball- the more that part of your brain revels in it. Music of any complexity (and even "Three Blind Mice" is complex in its way by the time someone has actually performed it on an instrument with its own individual timbre and articulation) passes beyond your conscious mind into the arms of your own private mathematical genius who dwells in your unconscious responding to all the inner complexities and relationships and proportions that we think we know nothing about. Some people object to such a view of music, saying that if you reduce music to mathematics, where does the emotion come into it? I would say that it's never been out of it.
Douglas Adams (Dirk Gently's Holistic Detective Agency (Dirk Gently, #1))
If we analyse the classes of life, we readily find that there are three cardinal classes which are radically distinct in function. A short analysis will disclose to us that, though minerals have various activities, they are not "living." The plants have a very definite and well known function-the transformation of solar energy into organic chemical energy. They are a class of life which appropriates one kind of energy, converts it into another kind and stores it up; in that sense they are a kind of storage battery for the solar energy; and so I define THE PLANTS AS THE CHEMISTRY-BINDING class of life. The animals use the highly dynamic products of the chemistry-binding class-the plants-as food, and those products-the results of plant-transformation-undergo in animals a further transformation into yet higher forms; and the animals are correspondingly a more dynamic class of life; their energy is kinetic; they have a remarkable freedom and power which the plants do not possess-I mean the freedom and faculty to move about in space; and so I define ANIMALS AS THE SPACE-BINDING CLASS OF LIFE. And now what shall we say of human beings? What is to be our definition of Man? Like the animals, human beings do indeed possess the space-binding capacity but, over and above that, human beings possess a most remarkable capacity which is entirely peculiar to them-I mean the capacity to summarise, digest and appropriate the labors and experiences of the past; I mean the capacity to use the fruits of past labors and experiences as intellectual or spiritual capital for developments in the present; I mean the capacity to employ as instruments of increasing power the accumulated achievements of the all-precious lives of the past generations spent in trial and error, trial and success; I mean the capacity of human beings to conduct their lives in the ever increasing light of inherited wisdom; I mean the capacity in virtue of which man is at once the heritor of the by-gone ages and the trustee of posterity. And because humanity is just this magnificent natural agency by which the past lives in the present and the present for the future, I define HUMANITY, in the universal tongue of mathematics and mechanics, to be the TIME-BINDING CLASS OF LIFE.
Alfred Korzybski (Manhood of Humanity)
Fuchsia took three paces forward in the first of the attics and then paused a moment to re-tie a string above her knee. Over her head vague rafters loomed and while she straightened her-self she noticed them and unconsciously loved them. This was the lumber room. Though very long and lofty it looked relatively smaller than it was, for the fantastic piles of every imaginable kind of thing, from the great organ to the lost and painted head of a broken toy lion that must one day have been the plaything of one of Fuchsia's ancestors, spread from every wall until only an avenue was left to the adjacent room. This high, narrow avenue wound down the centre of the first attic before suddenly turning at a sharp angle to the right. The fact that this room was filled with lumber did not mean that she ignored it and used it only as a place of transit. Oh no, for it was here that many long afternoons had been spent as she crawled deep into the recesses and found for herself many a strange cavern among the incongruous relics of the past. She knew of ways through the centre of what appeared to be hills of furniture, boxes, musical instruments and toys, kites, pictures, bamboo armour and helmets, flags and relics of every kind, as an Indian knows his green and secret trail. Within reach of her hand the hide and head of a skinned baboon hung dustily over a broken drum that rose above the dim ranges of this attic medley. Huge and impregnable they looked in the warm still half-light, but Fuchsia, had she wished to, could have disappeared awkwardly but very suddenly into these fantastic mountains, reached their centre and lain down upon an ancient couch with a picture book at her elbow and been entirely lost to view within a few moments.
Mervyn Peake (The Gormenghast Novels (Gormenghast, #1-3))
Every dollar and every moment of care devoted to increasing the individual importance of people, all skill and training, all fine organization to humanize work, every increase of political expression, is a protection against idle use of our military power, against any attempt to convert legitimate and necessary preparation for defense into an instrument of conquest. It may be said with justice that the man is dangerous who talks loudly about military preparation and is uninterested in social reform. It is the people engaged in adding to the values of civilization who have earned the right to talk about its defense.
Franklin Foer (Insurrections of the Mind: 100 Years of Politics and Culture in America) certain regions the party is organized like a gang whose toughest member takes over the leadership. The leader’s ancestry and powers are readily mentioned, and in a knowing and slightly admiring tone it is quickly pointed out that he inspires awe in his close collaborators. In order to avoid these many pitfalls a persistent battle has to be waged to prevent the party from becoming a compliant instrument in the hands of a leader. Leader comes from the English verb “to lead,” meaning “to drive” in French.15 The driver of people no longer exists today. People are no longer a herd and do not need to be driven. If the leader drives me I want him to know that at the same time I am driving him. The nation should not be an affair run by a big boss. Hence the panic that grips government circles every time one of their leaders falls ill, because they are obsessed with the question of succession: What will happen to the country if the leader dies? The influential circles, who in their blind irresponsibility are more concerned with safeguarding their lifestyle, their cocktail parties, their paid travel and their profitable racketeering, have abdicated in favor of a leader and occasionally discover the spiritual void at the heart of the nation.
Frantz Fanon (The Wretched of the Earth)
What reason have we Americans to think that our own society will necessarily escape the world-wide drift toward the totalitarian organization of men and institutions? This may seem, at the moment, like a fantastic thesis. Yet history demonstrates that personal liberty is a rare and precious thing, that all societies tend toward the absolute until attack from without or collapse from within breaks up the social machine and makes freedom and innovation again possible. Technology adds a new dimension to the process by providing modern despots with instruments far more efficient than any available to their classical counterparts.
Edward Abbey (Desert Solitaire)
If the mind was already oscillating and is energized further, then slowly it becomes concentrated, or, as we say in yoga, “one-pointed.” That is far better than the previous state. But the highest state is when the mind becomes conscious. In terms of instruments, it is not your computer, car, or spacecraft, but the human mind that is the most miraculous—if only you could use it consciously. The reason why success comes so easily and naturally for one person, and is a struggle for someone else, is essentially this: one person has organized his or her mind to think the way he wants, and another thinks against his or her own interests
Sadhguru (Inner Engineering: A Yogi's Guide to Joy)
We can easily imagine a monetary organization which, by the exclusive use of notes or clearing-house methods, allows all transfers to be made with the instrumentality of sums of money that never change their position in space. If differences due to the geographical position of money are disregarded in this way, we get the following law for the exchange-ratio between money and other economic goods: every economic good, that is ready for consumption (in the sense in which that phrase is usually understood in commerce and technology), has a subjective use-value qua consumption good at the place where it is and qua production good at those places to which it may be brought for consumption.
Ludwig von Mises (The Theory of Money and Credit)
Why Some Men Do Not Get a Raise in Pay If you are working in a large organization and you are silently thinking of and resenting the fact you are underpaid, that you are not appreciated, and that you deserve more money and greater recognition, you are subconsciously severing your ties with that organization. You are setting a law in motion, and the superintendent or manager will say to you, “We have to let you go.” Actually, you dismissed yourself. The manager was simply the instrument through which your own negative mental state was confirmed. It was an example of the law of action and reaction. The action was your thought, and the reaction was the response of your subconscious mind.   Obstacles
Joseph Murphy (The Power of Your Subconscious Mind)
We had no idea that sounds existed beyond the range of human hearing until we developed instruments to detect, measure, and create them. Until comparatively recently, those who claimed they could hear what others could not were considered insane or persecuted as witches and sorcerers. We were able to perceive the electromagnetic spectrum only in terms of heat and light until the last century. We are still unaware of the capacity of the human brain, an electrochemical organism, in terms of transmission and reception of electromagnetic radiation. With this gap unbridged, it is easy to understand why modern science has not begun to consider the ability of the human mind to penetrate an area where no serious theory has been promulgated.
Robert A. Monroe (Journeys Out of the Body)
The typical voter has chosen to accept a fairly obvious lie: that the government is an instrument of the people, that it is subject to the will of the governed, and nobody (inside or outside of government) is above the law. To these voters, the idea of a highly organized shadow government, operating at the direct expense of the governed, is laughed off without investigation. They might passionately believe that Republicans are corrupt and only the Democrats can save them, or that Democrats are corrupt and only Republicans can save them, but they have yet to recognize the deeper truth: neither Republicans nor Democrats are ever going to save them. Both sides are funded and maintained by the same ruling class to create the illusion of choice.
Joseph Plummer (Tragedy and Hope 101: The Illusion of Justice, Freedom, and Democracy)
I stick to the road out of habit, but it’s a bad choice, because it’s full of the remains of those who tried to flee. Some were incinerated entirely. But others, probably overcome with smoke, escaped the worst of the flames and now lie reeking in various states of decomposition, carrion for scavengers, blanketed by flies. I killed you, I think as I pass a pile. And you. And you. Because I did. It was my arrow, aimed at the chink in the force field surrounding the arena, that brought on this firestorm of retribution. That sent the whole country of Panem into chaos. In my head I hear President Snow’s words, spoken the morning I was to begin the Victory Tour. “Katniss Everdeen, the girl who was on fire, you have provided a spark that, left unattended, may grow to an inferno that destroys Panem.” It turns out he wasn’t exaggerating or simply trying to scare me. He was, perhaps, genuinely attempting to enlist my help. But I had already set something in motion that I had no ability to control. Burning. Still burning, I think numbly. The fires at the coal mines belch black smoke in the distance. There’s no one left to care, though. More than ninety percent of the district’s population is dead. The remaining eight hundred or so are refugees in District 13 — which, as far as I’m concerned, is the same thing as being homeless forever. I know I shouldn’t think that; I know I should be grateful for the way we have been welcomed. Sick, wounded, starving, and empty-handed. Still, I can never get around the fact that District 13 was instrumental in 12’s destruction. This doesn’t absolve me of blame — there’s plenty of blame to go around. But without them, I would not have been part of a larger plot to overthrow the Capitol or had the wherewithal to do it. The citizens of District 12 had no organized resistance movement of their own. No say in any of this. They only had the misfortune to have me. Some survivors think it’s good luck, though, to be free of District 12 at last. To have escaped the endless hunger and oppression, the perilous mines, the lash of our final Head Peacekeeper, Romulus Thread. To have a new home at all is seen as a wonder since, up until a short time ago, we hadn’t even known that District 13 still existed.
Suzanne Collins (Mockingjay (The Hunger Games, #3))
The problem of the seizure of power brings in its train the problem of the State. The State and the Revolution (1917), which deals with this subject, is the strangest and most contradictory of pamphlets. Lenin employs in it his favorite method, which is the method of authority. With the help of Marx and Engels, he begins by taking a stand against any kind of reformism which would claim to utilize the bourgeois State—that organism of domination of one class over another. The bourgeois State owes its survival to the police and to the army because it is primarily an instrument of oppression. It reflects both the irreconcilable antagonism of the classes and the forcible subjugation of this antagonism. This authority of fact is only worthy of contempt.
Albert Camus (The Rebel)
Vladimir Nabokov “... one cannot read a book: one can only reread it. A good reader, a major reader, an active and creative reader is a rereader. And I shall tell you why. When we read a book for the first time the very process of laboriously moving our eyes from left to right, line after line, page after page, this complicated physical work upon the book, the very process of learning in terms of space and time what the book is about, this stands between us and artistic appreciation. When we look at a painting we do no have to move our eyes in a special way even if, as in a book, the picture contains elements of depth and development. The element of time does not really enter in a first contact with a painting. In reading a book, we must have time to acquaint ourselves with it. We have no physical organ (as we have the eye in regard to a painting) that takes in the whole picture and can enjoy its details. But at a second, or third, or fourth reading we do, in a sense, behave towards a book as we do towards a painting. However, let us not confuse the physical eye, that monstrous achievement of evolution, with the mind, an even more monstrous achievement. A book, no matter what it is - a work of fiction or a work of science (the boundary line between the two is not as clear as is generally believed) - a book of fiction appeals first of all to the mind. The mind, the brain, the top of the tingling spine, is, or should be, the only instrument used upon a book.” ― Vladimir Nabokov, Lectures on Literature
Vladimir Nabokov (Lectures on Literature)
Incidentally, I use the word reader very loosely. Curiously enough, one cannot read a book: one can only reread it. A good reader, a major reader, an active and creative reader is a rereader. And I shall tell you why. When we read a book for the very first time the very process of laboriously moving our eyes from left to right, line after line, page after page, this complicated physical work upon the book, the very process of learning in terms of space and time what the book is about, this stands between us and artistic appreciation. When we look at a painting we do not have to move our eyes in a special way even if, as in a book, the picture contains elements of depth and development. The element of time does not really enter in a first contact with a painting. In reading a book, we must have time to acquaint ourselves with it. We have no physical organ (as we have the eye in regard to a painting) that takes in the whole picture and then can enjoy its details. But at a second, or third, or fourth reading we do, in a sense, behave towards a book as we do towards a painting. However, let us not confuse the physical eye, that monstrous masterpiece of evolution, with the mind, an even more monstrous achievement. A book, no matter what it is-a work of fiction or a work of science (the boundary between the two is not as clear as is generally believed)-a book of fiction appeals first of all to the mind. The mind, the brain, the top of the tingling spine, is, or should be, the only instrument used upon a book.
Vladimir Nabokov
As the idea of culture has migrated from anthropology to organizational theory, so it has become highly instrumentalized and reified. It is another example of the hubris of managerialism, which claims to be able to analyse, predict and control the intangible, and with the result that it can bring about the opposite of what it intends. In other words, with the intention of ensuring that employees are more committed to their work and are more productive, repeated culture change programmes can have the effect of inducing cynicism or resistance in staff (McKinlay and Taylor, 1996). With an insistence that staff align their values with those of the organization, what may result is gaming strategies on the part of staff to cover over what they really think and feel (Jackall, 2009).
Chris Mowles (Managing in Uncertainty: Complexity and the paradoxes of everyday organizational life)
Yes,” some objectors declare, “I would like to expand my consciousness, but I feel that I must do it for myself.” To this, our usual reply is that doing everything for oneself can be an unbearably limiting factor as well as an exercise in egotism. What if we had to weave all our own clothes, grow our own food, make our own paper and so forth? In actuality we accomplish hardly anything without external instruments, tools or technological aids. Our manifest interdependence attests to nature’s determination to force us to overcome isolationist tendencies. Even our two most essential physiological functions, eating and breathing, serve as constant reminders that in every respect we are obliged to use what lies outside of the confines of the bodily organism. In the end, we do nothing alone and everything by our selves.
Marcia Moore (Journeys Into the Bright World)
TRUST IN ONE’S ORGANISM A second characteristic of the persons who emerge from therapy is difficult to describe. It seems that the person increasingly discovers that his own organism is trustworthy, that it is a suitable instrument for discovering the most satisfying behavior in each immediate situation. If this seems strange, let me try to state it more fully. Perhaps it will help to understand my description if you think of the individual as faced with some existential choice: “Shall I go home to my family during vacation, or strike out on my own?” “Shall I drink this third cocktail which is being offered?” “Is this the person whom I would like to have as my partner in love and in life?” Thinking of such situations, what seems to be true of the person who emerges from the therapeutic process? To the extent that this person is open to all of his experience, he has access to all of the available data in the situation, on which to base his behavior. He has knowledge of his own feelings and impulses, which are often complex and contradictory. He is freely able to sense the social demands, from the relatively rigid social “laws” to the desires of friends and family. He has access to his memories of similar situations, and the consequences of different behaviors in those situations. He has a relatively accurate perception of this external situation in all of its complexity. He is better able to permit his total organism, his conscious thought participating, to consider, weigh and balance each stimulus, need, and demand, and its relative weight and intensity. Out of this complex weighing and balancing he is able to discover that course of action which seems to come closest to satisfying all his needs in the situation, long-range as well as immediate needs.
Carl R. Rogers (On Becoming a Person)
1. Purposeful, systematic innovation begins with the analysis of the opportunities. It begins with thinking through what I have called the sources of innovative opportunities. In different areas, different sources will have different importance at different times. Demographics, for instance, may be of very little concern to innovators in fundamental industrial processes, to someone looking, say, for the ‘missing link’ in a process such as papermaking, where there is a clear incongruity between economic realities. New knowledge, by the same token, may be of very little relevance to someone innovating a new social instrument to satisfy a need created by changing demographics. But all the sources of innovative opportunity should be systematically analysed and systematically studied. It is not enough to be alerted to them. The search has to be organized, and must be done on a regular, systematic basis.
Peter F. Drucker (Innovation and Entrepreneurship (Routledge Classics))
There are ideologies of control lying behind the insistence on the need for instrumentally rational tools and techniques. In reflecting these ideologies, some believe that without the tools and techniques organizations would not be able to produce success; indeed, they would be ungovernable. Others believe that without the tools and techniques it would be impossible to improve the human condition or take action to sustain the planet. There is a very powerful belief that ‘we’ must be able to improve whole organizations intentionally. For some, these beliefs are impervious to reason, perhaps because it is too disappointing to accept the humbler realization that success and failure, sustainability and destruction, all emerge across populations through myriad local interactions and all anyone can do is participate as meaningfully and as influentially as possible, acting on practical judgment, in these local interactions.
Ralph D. Stacey (Tools and Techniques of Leadership and Management: Meeting the Challenge of Complexity)
Much of the music of the north European Baroque is familiar to organists, but it is often played and registered in a static and lackluster manner. This music is exuberant; the big pieces were meant to be exciting and even startling, and the small pieces offer endless opportunities for color. Perhaps part of our problem lies in the familiar brittle-sounding “neo-Baroque” instruments of the 1950s and 1960s that we tend to associate with this music, with their thin, top-heavy sound and unyielding wind supply. While it is true that the organs of northern Europe ostensibly provided the inspiration for this style, it is more of the letter than the spirit. They look all right on paper, but lack the substance to deliver musically. The instruments for which Buxtehude, Bruhns and Böhm wrote are red-blooded, warm, and colorful, with seeming faults–such as unequal temperament and wind systems of uncertain equilibrium–that turn to virtues when the right music is played on them.
Barbara Owen (The Registration of Baroque Organ Music)
So Plato replies to Thrasymachus and Callicles, and to all Nietzscheans forever: Justice is not mere strength, but harmonious strength—desires and men falling into that order which constitutes intelligence and organization; justice is not the right of the stronger, but the effective harmony of the whole. It is true that the individual who gets out of the place to which his nature and talents adapt him may for a time seize some profit and advantage; but an inescapable Nemesis pursues him—as Anaxagoras spoke of the Furies pursuing any planet that should wander out of its orbit; the terrible baton of the Nature of Things drives the refractory instrument back to its place and its pitch and its natural note. The Corsican lieutenant may try to rule Europe with a ceremonious despotism fitted better to an ancient monarchy than to a dynasty born overnight; but he ends on a prison-rock in the sea, ruefully recognizing that he is “the slave of the Nature of Things.” Injustice will out.
Will Durant (The Story of Philosophy)
If pain sometimes shatters the creature's false self sufficiency, yet in supreme Trial or Sacrifice' it teaches him the self-sufficiency which really ought to be his - the 'strength which, if Heaven gave it may be called his own': for then, in the absence of all merely natural motives and supports he acts in that strength, and that alone, which God confers upon him through his subjected will. Human will becomes truly creative and truly our own when it is wholly God's, and this is one of the many senses in which he that loses his soul shall find it. In all other acts our will is fed through nature, that is, through created things other than the self - through the desires which our physical organism and our heredity supply to us. When we act from ourselves alone, that is, from God in ourselves - we are collaborators in, or live instruments of creation: and that is why such an act undoes with 'backward mutters of deserving power' the uncreative spell which Adam laid upon his species.
C.S. Lewis (The Problem of Pain)
...there is something Russian about this particular use of the eye as an aggressive and defensive weapon. In Russian literature there is endless variation in the use of the eye as a soulful receptor, as an avid grasper, and as the very organ for mutual soulful surrender. In regard to the great models of political and literary life, however, the emphasis is on the eye as an incorruptible instrument for the manipulation of the future. Gorky's description of Tolstoy is typical: 'With sharp eyes, from which neither a single pebble nor a single thought could hide itself, he looked, measured, tested, compared.' Or again, his eyes are 'screwed up as though straining to look into the future'. Equally typical is Trotsky's description of Lenin: When Lenin, his left eye narrowed, receives a wireless containing a speech he resembles a devilishly clever peasant who does not let himself be confused by any words, or deluded by any phrases. That is highly intensified peasant shrewdness, lifted to the point of inspiration.
Erik H. Erikson (Childhood and Society)
Citizens! In all times, two political systems have been in existence, and each may be maintained by good reasons. According to one of them, Government ought to do much, but then it ought to take much. According to the other, this twofold activity ought to be little felt. We have to choose between these two systems. But as regards the third system, which partakes of both the others, and which consists in exacting everything from Government, without giving it anything, it is chimerical, absurd, childish, contradictory, and dangerous. Those who proclaim it, for the sake of the pleasure of accusing all Governments of weakness, and thus exposing them to your attacks, are only flattering and deceiving you, while they are deceiving themselves. For ourselves, we consider that Government is and ought to be nothing whatever but common force organized, not to be an instrument of oppression and mutual plunder among citizens; but, on the contrary, to secure to everyone his own, and to cause justice and security to reign.
Frédéric Bastiat (Bastiat Collection)
But the body is also directly involved in a political field; power relations have an immediate hold upon it; they invest it, mark it, train it, torture it, force it to carry out tasks, to perform ceremonies, to emit signs. The political investment of the body is bound up, in accordance with complex reciprocal relations, with its economic use; it is largely as a force of production that the body is invested with relations of power and domination; but, on the other hand, its constitution as labour power is possible only if it is caught up in a system of subjection (in which need is also a political instrument meticulously prepared, calculated and used); the body becomes a useful force only if it is both a productive body and a subjected body. This subjection is not only obtained by the instruments of violence or ideology; it can also be direct, physical, pitting force against force, bearing on material elements, and yet without involving violence; it may be calculated, organized, technically thought out; it may be subtle, make use neither of weapons nor of terror and yet remain of a physical order.
Michel Foucault (Discipline and Punish: The Birth of the Prison)
The invention of slavery as a ju- ridical institution allowed the capture of living beings and of the use of the body into productive systems, temporarily blocking the development of the technolog- ical instrument; its abolition in modernity freed up the possibility of technology, that is, of the living instrument. At the same time, insofar as their relationship with nature is no longer mediated by another human being but by an appa- ratus, human beings have estranged themselves from the animal and from the organic in order to draw near to the instrument and the inorganic to the point of almost identifying with it (the human-machine). For this reason—insofar as they have lost, together with the use of bodies, their immediate relation to their own animality—modern human beings have not truly been able to appropriate to themselves the liberation from labor that machines should have procured for them. And if the hypothesis of a constitutive connection between slavery and technology is correct, it is not surprising that the hypertrophy of technological apparatuses has ended up producing a new and unheard-of form of slavery.
Giorgio Agamben (The Omnibus Homo Sacer)
No one wants to learn an instrument, Rachel. It's grueling repetition. And besides, you're too old to start. Concert violinists who learn the traditional way begin when they're six or seven." Risa can't help but listen to the irritating conversation taking place between the well-dressed woman and her fashionably disheveled teenage daughter. "It's bad enough they'd be messing in my brain and giving me a NeuroWeave," the girl whines. "But why do I have to have the hands, too? I like my hands!" The mother laughs. "Honey, you've got your father's stubby, chubby little fingers. Trading up will only do you good in life, and it's common knowledge that a musical NeuroWeave requires muscle memory to complete the brain-body connection." "There are no muscles in the fingers!" the girl announces triumphantly. "I learned that in school." The mother gives her a long-suffering sigh. "Think of them like a pair of gloves, Rachel. Fancy silk gloves, like a princess wears." Risa can't stand it anymore. Making sure she's low enough so that her face can't be seen, she gets up, and as she walks past them, she says, "You'll have someone else's fingerprints.
Neal Shusterman (UnSouled (Unwind, #3))
One of the major contributions of literature in our lives is that it establishes an artificial order of the world, of time, of space, of the living experience. Particularly the great works, the masterworks of literature, are instruments that permit us to adapt ourselves to this voragine, to this vortex that real life is, that real living experience is. When you explore the possibilities of creating a time structure in a story, you are not only doing something that is an artificial achievement of a formal skill, the mastery of language, or the mastery of techniques to hypnotize the reader. You are also creating an instrument through which we can better understand how daily experience, living experience, is happening in reality. And so this fascination with time, which is a distinct characteristic of modern literature, is not gratuitous, not artificial. It is a way of reacting to a reality in which we feel ourselves-particularly in contemporary societies-totally lost. We are becoming so insignificant, so minor in this extraordinary and impersonal world, which is the world of modern societies, that we need a way to place ourselves in it. This artificial organization that literature gives to life is something that helps us in real life to feel less lost and confused.
Mario Vargas Llosa
Music of the Grid: A Poem in Two Equations _________________________ The masses of particles sound the frequencies with which space vibrates, when played. This Music of the Grid betters the old mystic mainstay, "Music of the Spheres," both in fantasy and in realism. LET US COMBINE Einstein's second law m=E/C^2 (1) with another fundamental equation, the Planck-Einstein-Schrodinger formula E = hv The Planck-Einstein-Schrodinger formula relates the energy E of a quantum-mechanical state to the frequency v at which its wave function vibrates. Here h is Planck's constant. Planck introduced it in his revolutionary hypothesis (1899) that launched quantum theory: that atoms emit or absorb light of frequency v only in packets of energy E = hv. Einstein went a big step further with his photon hypothesis (1905): that light of frequency v is always organized into packets with energy E = hv. Finally Schrodinger made it the basis of his basic equation for wave functions-the Schrodinger equation (1926). This gave birth to the modern, universal interpretation: the wave function of any state with energy E vibrates at a frequency v given by v = E/h. By combining Einstein with Schrodinger we arrive at a marvelous bit of poetry: (*) v = mc^2/h (*) The ancients had a concept called "Music of the Spheres" that inspired many scientists (notably Johannes Kepler) and even more mystics. Because periodic motion (vibration) of musical instruments causes their sustained tones, the idea goes, the periodic motions of the planets, as they fulfill their orbits, must be accompanied by a sort of music. Though picturesque and soundscape-esque, this inspiring anticipation of multimedia never became a very precise or fruitful scientific idea. It was never more than a vague metaphor, so it remains shrouded in equation marks: "Music of the Spheres." Our equation (*) is a more fantastic yet more realistic embodiment of the same inspiration. Rather than plucking a string, blowing through a reed, banging on a drumhead, or clanging a gong, we play the instrument that is empty space by plunking down different combinations of quarks, gluons, electrons, photons,... (that is, the Bits that represent these Its) and let them settle until they reach equilibrium with the spontaneous activity of Grid. Neither planets nor any material constructions compromise the pure ideality of our instrument. It settles into one of its possible vibratory motions, with different frequencies v, depending on how we do the plunking, and with what. These vibrations represent particles of different mass m, according to (*). The masses of particles sound the Music of the Grid.
Frank Wilczek (The Lightness of Being: Mass, Ether, and the Unification of Forces)
When today Oskar, lying or sitting in his hospital bed but in either case drumming, revisits Arsenal Passage and the Stockturm with the scribbles on its dungeon walls and its well-oiled instruments of torture, when once again he looks down on those three windows outside the lobby of the Stadt-Theater and thereafter returns to Arsenal Passage and Sigismund Markus' store, searching for the particulars of a day in September, he cannot help looking for Poland at the same time. How does he look for it? With his drumsticks. Does he also look for Poland with his soul? He looks for it with every organ of his being, but the soul is not an organ. I look for the land of the Poles that is lost to the Germans, for the moment at least. Nowadays the Germans have started searching for Poland with credits, Leicas, and compasses, with radar, divining rods, delegations, and moth-eaten provincial students' associations in costume. Some carry Chopin in their hearts, others thoughts of revenge. Condemning the first four partitions of Poland, they are busily planning a fifth; in the meantime flying to Warsaw via Air France in order to deposit, with appropriate remorse, a wreath on the spot that was once the ghetto. One of these days they will go searching for Poland with rockets. I, meanwhile, conjure up Poland on my drum. And this is what I drum: Poland's lost, but not forever, all's lost, but not forever, Poland's not lost forever.
Günter Grass (The Tin Drum)
Science is analytical description, philosophy is synthetic interpretation. Science wishes to resolve the whole into parts, the organism into organs, the obscure into the known. It does not inquire into the values and ideal possibilities of things, nor into their total and final significance; it is content to show their present actuality and operation, it narrows its gaze resolutely to the nature and process of things as they are. The scientist is as impartial as Nature in Turgenev's poem: he is as interested in the leg of a flea as in the creative throes of a genius. But the philosopher is not content to describe the fact; he wishes to ascertain its relation to experience in general, and thereby to get at its meaning and its worth; he combines things in interpretive synthesis; he tries to put together, better than before, that great universe-watch which the inquisitive scientist has analytically taken apart. Science tells us how to heal and how to kill; it reduces the death rate in retail and then kills us wholesale in war; but only wisdom desire coordinated in the light of all experience- can tell us when to heal and when to kill. To observe processes and to construct means is science; to criticize and coordinate ends is philosophy: and because in these days our means and instruments have multiplied beyond our interpretation and synthesis of ideals and ends, our life is full of sound and fury, signifying nothing. For a fact is nothing except in relation to desire; it is not complete except in relation to a purpose and a whole. Science without philosophy, facts without perspective and valuation, cannot save us from havoc and despair. Science gives us knowledge, but only philosophy can give us wisdom.
Will Durant (The Story of Philosophy: The Lives and Opinions of the World's Greatest Philosophers)
Among the enormous multiplicity of phenomena to be observed in an organic being, that part which becomes conscious is a mere means: and the particle of "virtue," "self abnegation," and other fanciful inventions, are denied in a most thoroughgoing manner by the whole of the remaining phenomena. We would do well to study our organism in all its immorality.... The animal functions are, as a matter of fact, a million times more important than all beautiful states of the soul and heights of consciousness: the latter are an overflow, in so far as they are not needed as instruments in the service of the animal functions. The whole of conscious life: the spirit together with the soul, the heart, goodness, and virtue; in whose service does it work? In the greatest possible perfection of the means (for acquiring nourishment and advancement) serving the fundamental animal functions: above all, the ascent of the line of Life. That which is called "flesh" and "body" is of such incalculably greater importance, that the rest is nothing more than a small appurtenance. To continue the chain of life so that it becomes ever more powerful—that is the task. But now observe how the heart, the soul, virtue, and spirit together conspire formally to thwart this purpose: as if they were the object of every endeavour! ... The degeneration of life is essentially determined by the extraordinary fallibility of consciousness, which is held at bay least of all by the instincts, and thus commits the gravest and profoundest errors. Now could any more insane extravagance of vanity be imagined than to measure the value of existence according to the pleasant or unpleasant feelings of this consciousness? It is obviously only a means: and pleasant or unpleasant feelings are also no more than means. According to what standard is the objective value measured? According to the quantity of increased and more organised power alone.
Friedrich Nietzsche (The Will to Power)
Some years ago I saw a documentary on dying whose main theme was that people die as they lived. That was Jimmy. For five years, since he began undergoing operations for bladder cancer and even after his lung cancer was diagnosed, he continued the activities that he considered important, marching against crackhouses, campaigning against the demolition of the Ford Auditorium, organizing Detroit Summer, making speeches, and writing letters to the editor and articles for the SOSAD newsletter and Northwest Detroiter. In 1992 while he was undergoing the chemotherapy that cleared up his bladder cancer, he helped form the Coalition against Privatization and to Save Our City. The coalition was initiated by activist members of a few AFSCME locals who contacted Carl Edwards and Alice Jennings who in turn contacted us. Jimmy helped write the mission statement that gave the union activists a sense of themselves as not only city workers but citizens of the city and its communities. The coalition’s town meetings and demonstrations were instrumental in persuading the new mayor, Dennis Archer, to come out against privatization, using language from the coalition newsletter to explain his position. At the same time Jimmy was putting out the garbage, keeping our corner at Field and Goethe free of litter and rubbish, mopping the kitchen and bathroom floors, picking cranberries, and keeping up “his” path on Sutton. After he entered the hospice program, which usually means death within six months, and up to a few weeks before his death, Jimmy slowed down a bit, but he was still writing and speaking and organizing. He used to say that he wasn’t going to die until he got ready, and because he was so cheerful and so engaged it was easy to believe him. A few weeks after he went on oxygen we did three movement-building workshops at the SOSAD office for a group of Roger Barfield’s friends who were trying to form a community-action group following a protest demonstration at a neighborhood sandwich shop over the murder of one of their friends. With oxygen tubes in his nostrils and a portable oxygen tank by his side, Jimmy spoke for almost an hour on one of his favorite subjects, the need to “think dialectically, rather than biologically.” Recognizing that this was probably one of Jimmy’s last extended speeches, I had the session videotaped by Ron Scott. At the end of this workshop we asked participants to come to the next session prepared to grapple with three questions: What can we do to make our neighborhoods safe? How can we motivate people to transform? How can we create jobs?
Grace Lee Boggs (Living for Change: An Autobiography)
Reasons to keep books: To read them one day! If you hope to read the book one day, definitely keep it. It’s fine to be aspirational; no one else will keep score on what you have actually read. It’s great to dream and hope that one day you do have the time to read all your books. To tell your story. Some people give away every book they’ve read explaining, “What’s the point in keeping a book after I’ve read it if I’m not going to read it again? It’s someone else’s turn to read my copy now.” If that works for you, then only keep books on your shelves that you haven’t read yet. However you can probably understand that the books that you haven’t yet read only tell the story of your future, they don’t say much about where you’ve been and what made you who you are today. To make people think you’ve read the book! This one may be hard or easy for you to admit, but we don’t think there is any shame in it. Sometimes we hold on to books because they represent our aspirational selves, supporting the perception of how well read or intelligent we are. They are certainly the books our ideal selves would read, but in reality—if we had to admit it—we probably never will. We would argue that you should still have these books around. They are part of your story and who you want to be. To inspire someone else in your household to read those books one day. Perhaps it’s your kids or maybe your guests. Keeping books for the benefit of others is thoughtful and generous. At the very least, anyone who comes into your home will know that these are important books and will be exposed to the subjects and authors that you feel are important. Whether they actually read Charles Dickens or just know that he existed and was a prolific writer after seeing your books: mission accomplished! To retain sentimental value. People keep a lot of things that have sentimental value: photographs, concert ticket stubs, travel knickknacks. Books, we would argue, have deeper meaning as sentimental objects. That childhood book of your grandmother's— she may have spent hours and hours with it and perhaps it was instrumental in her education. That is much more impactful than a photograph or a ceramic figurine. You are holding in your hands what she held in her hands. This brings her into the present and into your home, taking up space on your shelves and acknowledging the thread of family and history that unites you. Books can do that in ways that other objects cannot. To prove to someone that you still have it! This may be a book that you are otherwise ready to give away, but because a friend gifted it, you want to make sure you have it on display when they visit. This I’ve found happens a lot with coffee table books. It can be a little frustrating when the biggest books are the ones you want to get rid of the most, yet, you are beholden to keeping them. This dilemma is probably better suited to “Dear Abby” than to our guidance here. You will know if it’s time to part ways with a book if you notice it frequently and agonize over the need to keep it to stay friends with your friend. You should probably donate it to a good organization and then tell your friend you spilled coffee all over it and had to give it away! To make your shelves look good! There is no shame in keeping books just because they look good. It’s great if your books all belong on your shelves for multiple reasons, but if it’s only one reason and that it is that it looks good, that is good enough for us. When you need room for new acquisitions, maybe cull some books that only look good and aren’t serving other purposes.
Thatcher Wine (For the Love of Books: Designing and Curating a Home Library)
Imperium and Democracy History, we have seen, is the picture of a concentration of forces growing to the hand of a single person, called the state, which disposes, as it goes, of ever ampler resources, claims over the community, ever wider rights, and tolerates less and less any authority existing outside itself. The state is command; it aims at being the organizer-in-chief of society, and at making its monopoly of this roles ever more complete. We have seen now, on the other hand, various social authorities defend themselves against it, and set their right in the opposition to its rights, and their liberties, which are often of an anarchic or oppressive character, to its authority. Unceasing war has been waged between these two forces, betweem the interest calling itself general and interests avowing themselves private. Power has its ups and downs, but, lookging at the picture as a whole, it is one of continuous advance, an advance which is reflected in the stupendous growth of its instruments, its revenues, its armed forces, its police forces, and its capacity to make laws. Next, we have seen the old Power cast out. But this revolution has not been followed by Power’s dismemberment; far from it. What has perished in the upheveal has been the social authorities which obstructed its advance. And the spiritual authority, too, which gave it rules of behavior, has suffered a great decline. But the complex of rights and powers which composed it has not fallen apart: it has only passed into other hands.
Bertrand De Jouvenel (On Power: The Natural History of Its Growth)
The English aristocracy knew better how to work together; the reason perhaps being that, whereas in France the parliament passed into the hands of the lawyers and so became an instrument of the crown, in England it remained an organ of the social authorities and a rallying-point for their opposition. So well did it understand the art of giving to its resistance a plausible show of public advantage that the Magna Carta, to take one instance, though in reality nothing more than a capitulation of the king to vested interests acting in their own defence, contained phrases about law and liberty which are valid for all time. Whereas the French nobles got themselves known to the people as petty tyrants, often more unruly and exacting than a great one would be, the English nobles managed to convey to the yeoman class of free proprietors the feeling that they too were aristocrats on a small scale, with interests to defend in common with the nobles. This island English aristocracy achieved its master-stroke in 1689. With Harrington rather than John Locke for inspiration, it riveted on the Power given the king whom it had brought from overseas limits so cleverly contrived that they were to last a long time. The essential instrument of Power is the army. An article of the Bill of Rights made standing armies illegal, and the Mutiny Act sanctioned courts martial and imposed military discipline for the space of only a year; in this way, the government was compelled to summon Parliament every year to bring the army to life again, as it were, when it was on the verge of legal dissolution. Hence the fact that, even today, there are the “Royal” Navy and the “Royal” Air Force, but not the “Royal” Army. In this way, the tradition of the Army's dependence on Parliament is preserved.
Bertrand De Jouvenel (On Power: The Natural History of Its Growth)
One-sidedness in the exercise of powers, it is true, inevitably leads the individual into error, but the race to truth,”6 says Schiller. The privileged position of the superior function is as detrimental to the individual as it is valuable to society. This detrimental effect has reached such a pitch that the mass organizations of our present-day culture actually strive for the complete extinction of the individual, since their very existence depends on a mechanized application of the privileged functions of individual human beings. It is not man who counts, but his one differentiated function. Man no longer appears as man in our collective culture: he is merely represented by a function, what is more he identifies himself completely with this function and denies the relevance of the other inferior functions. Thus modern man is debased to a mere function, because it is this that represents a collective value and alone guarantees a possible livelihood. But, as Schiller clearly sees, a differentiation of function could have come in no other way: There was no other way of developing the manifold capacities of man than by placing them in opposition to each other. This antagonism of powers is the great instrument of culture, but it is only the instrument; for as long as it persists, we are only on the way towards culture.7
C.G. Jung (Collected Works of C.G. Jung, Volume 6: Psychological Types)
The mitigated individualism of the collectivist system certainly could not maintain itself alongside a partial communism - the socialization of land and the instruments of production. A new form of property requires a new form of remuneration. A new method of production cannot exist side by side with the old forms of consumption, any more than it can adapt itself to the old forms of political organization. The wage system arises out of the individual ownership of the land and the instruments of labour. It was the necessary condition for the development of capitalist production, and will perish with it, in spite of the attempt to disguise it as 'profit-sharing'. The common possession of the instruments of labour must necessarily bring with it the enjoyment in common of the fruits of common labour.
Pyotr Kropotkin (The Conquest of Bread and Other Writings)
Darrow explained this issue in these words in his 1902 address: See what the law is: when these men [the rich] get control of things, they make the laws. They do not make the laws to protect anybody; courts are not instruments of justice. When your case gets into court it will make little difference whether you are guilty or innocent, but it’s better if you have a smart lawyer. And you cannot have a smart lawyer unless you have money. First and last it’s a question of money. Those people who own the earth make the laws to protect what they have. They fix up a sort of fence or pen around what they have, and they fix the law so the fellow on the outside cannot get in. The laws are really organized for the protection of the men who rule the world. They were never organized or enforced to do justice. We have no system for doing justice, not the slightest in the world.
Mumia Abu-Jamal (Jailhouse Lawyers: Prisoners Defending Prisoners v. the USA)
For certain years, the need to ensure resources in associations has started to plan better approaches to bring to the table security arrangements, through models that are more unique and easy to manage, more affordable, and because of the requirements, qualities, and states of each organization. This sort of model is created from managed services that permit associations to zero in on the business while dealing with their data and different resources. What is an MSP? An expert Managed Services Provider, for example, Citrix specialist services Wisconsin, offers a scope of choices to different clients. They can go from organization, application, or framework services to even HR. The Managed Security Service Provider commonly gives checking and management of safety gadgets or frameworks. Normal services incorporate firewall management, interruption location frameworks, VPN services, weakness examining, hostile to malevolent code arrangements, reviewing, administrative consistence, information reinforcement, and recuperation, and then some. Through this model, providers assume liability for the organization and different assets of their clients. In addition, providers offer certain organizations a total bundle of IT and security services and arrangements, which relies upon the particular requirements of every customer. Benefits of re-appropriating the managed security services There are without a doubt benefits for associations that decide to re-appropriate managed IT services from Citrix Solutions Wisconsin. One of the benefits is identified with the decrease in the procurement of innovative and security frameworks for the association, which goes connected at the hip with less workforce required, less an ideal opportunity for execution, arrangement, and organization. It could be a suitable choice for little or medium-sized organizations since the MSP should offer the service with a certified and experienced group. There are choices to manage security occurrences, which should be moderated related to different perspectives, like appropriation approaches and strategies. Even though organizations reevaluate a few or the entirety of their IT and security necessities, resource assurance goes past innovation. Thus, great security works on, preparing, and consciousness of individuals from the association, just as the appropriate utilization of computerized instruments ought not to be dismissed. Straightforward and adaptable Know the foundation, applications, and innovations utilized by the provider, just as the customers' sort of apparatuses. Straightforwardness and correspondence likewise assume a fundamental part. In this way, classification and service arrangements must also be clear, disclosing how they react to various solicitations, just as the obligations. As a component of correspondence, ordinary gatherings assist with keeping data streaming and alleviate possible issues with clients. With Citrix medical care arrangements you pick simply the most ideal choice for your organization.
IT Simpli
These rules, the sign language and grammar of the Game, constitute a kind of highly developed secret language drawing upon several sciences and arts, but especially mathematics and music (and/or musicology), and capable of expressing and establishing interrelationships between the content and conclusions of nearly all scholarly disciplines. The Glass Bead Game is thus a mode of playing with the total contents and values of our culture; it plays with them as, say, in the great age of the arts a painter might have played with the colors on his palette. All the insights, noble thoughts, and works of art that the human race has produced in its creative eras, all that subsequent periods of scholarly study have reduced to concepts and converted into intellectual property on all this immense body of intellectual values the Glass Bead Game player plays like the organist on an organ. And this organ has attained an almost unimaginable perfection; its manuals and pedals range over the entire intellectual cosmos; its stops are almost beyond number. Theoretically this instrument is capable of reproducing in the Game the entire intellectual content of the universe.
Hermann Hesse (The Glass Bead Game)
When I spoke to you here the last time, my old party comrades, I did so fully conscious of victory as hardly a mortal has been able to do before me. In spite of this, a concern weighed heavily on me. It was clear to me that, ultimately, behind this war was that incendiary who has always lived off the quarrels of nations: the international Jew. I would no longer have been a National Socialist had I ever distanced myself from this realization. We followed his traces over many years. In this Reich, probably for the first time, we scientifically resolved this problem for all time, according to plan, and really understood the words of a great Jew who said that the racial question was the key to world history. Therefore, we knew quite well-above all, I knew-that the driving force behind these occurrences was the Jew. And that, as always in history, there were blockheads ready to stand up for him: partly spineless, paid characters, partly people who want to make deals and, at no time, flinch from having blood spilled for these deals. I have come to know these Jews as the incendiaries of the world. After all, in the previous years, you saw how they slowly poisoned the people via the press, radio, film, and theater. You saw how this poisoning continued. You saw how their finances, their money transactions, had to work in this sense. And, in the first days of the war, certain Englishmen-all of them shareholders in the armament industry-said it openly: “The war must last three years at least. It will not and must not end before three years.”-That is what they said. That was only natural, since their capital was tied up and they could not hope to secure an amortization in less than three years. Certainly, my party comrades, for us National Socialists, this almost defies comprehension. But that is how things are in the democratic world. You can be prime minister or minister of war and, at the same time, own portfolios of countless shares in the armament industry. Interests are explained that way. We once came to know this danger as the driving force in our domestic struggle. We had this black-red-golden coalition in front of us; this mixture of hypocrisy and abuse of religion on the one hand, and financial interests on the other; and, finally, their truly Jewish-Marxist goals. We completely finished off this coalition at home in a hard struggle. Now, we stand facing this enemy abroad. He inspired this international coalition against the German Volk and the German Reich. First, he used Poland as a dummy, and later pressed France, Belgium, Holland, and Norway to serve him. From the start, England was a driving force here. Understandably, the power which would one day confront us is most clearly ruled by this Jewish spirit: the Soviet Union. It happens to be the greatest servant of Jewry. Time meanwhile has proved what we National Socialists maintained for many years: it is truly a state in which the whole national intelligentsia has been slaughtered, and where only spiritless, forcibly proletarianized subhumans remain. Above them, there is the gigantic organization of the Jewish commissars, that is, established slaveowners. Frequently people wondered whether, in the long run, nationalist tendencies would not be victorious there. But they completely forgot that the bearers of a conscious nationalist view no longer existed. That, in the end, the man who temporarily became the ruler of this state, is nothing other than an instrument in the hands of this almighty Jewry. If Stalin is on stage and steps in front of the curtain, then Kaganovich and all those Jews stand behind him, Jews who, in ten-thousandfold ramifications, control this mighty empire. Speech in the Löwenbräukeller Munich, November 8, 1941
Adolf Hitler (Collection of Speeches: 1922-1945)
We have been exhorted by Scripture to present habitually different “members” (e.g., body parts, organs) to God as instruments of righteousness, shalom, peace, flourishing
J.P. Moreland (Finding Quiet: My Story of Overcoming Anxiety and the Practices that Brought Peace)
Clara was a pianist, which isn’t to say that she couldn’t play the organ. After all, it had keys and they were black and white, too. True, there were four times as many and your feet had to play them as well and there were dozens of stops you had to pull, which each individually made the organ sound like a banshee. It was similar to handing a pianist an accordion, believing they could play it because it had a keyboard on the side. But Clara did know the organ; a little. Sweat prickled on her forehead as she fumbled, her right hand above her left on the swell and great keys. Her booted feet fumbled with the bass keys, sometimes hitting two notes at once, other times the wrong notes, sending sour notes rumbling inside the chapel. The organ groaned and cried like it was in pain. Clara gritted her teeth and continued sight reading the Illumination Sonatina in front of her. It went badly. The unfamiliarity of the piece and the instrument. Clara felt the nuns behind her wincing. The last chord screamed like a broken firework. Nothing magical at all had happened.
Heather Dixon Wallwork (The Enchanted Sonata)
The mortgage industry, a mutant monster organism of lapsed lending standards and arrant grift on the grand scale, is going to implode like a death star under the weight of these nonperforming loans and drag every tradable instrument known to man into the quantum vacuum of finance that it creates.
Joe Bageant (Deer Hunting with Jesus: Dispatches from America's Class War)
Surgeons hated the fact that carbolic acid spray burned their hands and eyes, and they found the sterilization of instruments to be a time-consuming and unprofitable chore. Furthermore, the concept that tiny, invisible organisms caused the deaths of robust adults appeared implausible. But over time Lister’s astonishing postoperative survival rates carried the day.
Frank M. Snowden III (Epidemics and Society: From the Black Death to the Present)
In general, the Fascist and Nazi regimes had no serious difficulty establishing control over public services. They largely protected civil servants’ turf from party intrusion and left their professional identity intact. Civil servants were frequently in broad sympathy with fascist regimes’ biases for authority and order against parliament and the Left, and they appreciated enhanced freedom from legal restraint. Eliminating Jews sometimes opened up career advancement. The police were the key agency, of course. The German police were very quickly removed from the normative state and brought under Nazi Party control via the SS. Himmler, supported by Hitler against rivals and the Ministry of the Interior, which traditionally controlled the police, ascended in April 1933 from political police commander of Bavaria (where he set up the first concentration camp at Dachau) to chief of the whole German police system in June 1936. This process was facilitated by the disgruntlement many German police had felt for the Weimar Republic and its “coddling of criminals,” and by the regime’s efforts to enhance police prestige in the eyes of the public. By 1937, the annual congratulatory “Police Day” had expanded from one day to seven. Initially the SA were deputized as auxiliary Exercising Power police in Prussia, but this practice was ended on August 2, 1933, and the police faced no further threat of dilution from party militants. They enjoyed a privileged role above the law as the final arbiters of their own form of unlimited “police justice.” While the German police were run more directly by Nazi Party chiefs than any other traditional state agency, the Italian police remained headed by a civil servant, and their behavior was little more unprofessional or partisan than under previous governments. This is one of the most profound differences between the Nazi and Fascist regimes. The head of the Italian police for most of the Fascist period was the professional civil servant Arturo Bocchini. There was a political police, the OVRA, but the regime executed relatively few political enemies. Another crucial instrument of rule was the judiciary. Although very few judges were Nazi Party members in 1933, the German magistracy was already overwhelmingly conservative. It had established a solid track record of harsher penalties against communists than against Nazis during the 1920s. In exchange for a relatively limited invasion of their professional sphere by the party’s Special Courts and People’s Court, the judges willingly submerged their associations in a Nazi organization and happily accepted the powerful role the new regime gave them.71 The Italian judiciary was little changed, since political interference had already been the norm under the liberal monarchy. Italian judges felt general sympathy for the Fascist regime’s commitment to public order and national grandeur.
Robert O. Paxton (The Anatomy of Fascism)
Zwingli removed the organ from his church in Zurich because he could not find in Scripture a text mandating the use of the organ in Christian worship, while Luther promoted all kinds of musical instruments in church because he saw no scriptural rule against them; plus, he felt that music offered an effective means for conveying the message of the gospel.
Mark A. Noll (Turning Points: Decisive Moments in the History of Christianity)
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The ancient and feudal states were organs for the exploitation of the slaves and serfs; likewise, “the modern representative state is an instrument of exploitation of wage-labor by capital. By way of exception, however, periods occur in which the warring classes balance each other so nearly that the state power as ostensible mediator acquires, for the moment, a certain degree of independence of both....
Vladimir Lenin (The State and Revolution)
philosopher Jean-Jacques Rousseau claimed, “The more ingenious and accurate our instruments, the more unsusceptible and inexpert become our organs: by assembling a heap of machinery about us, we find afterwards none in ourselves.
Lyanda Lynn Haupt (Crow Planet: Essential Wisdom from the Urban Wilderness)
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IT Simpli
Though the avoidance of war is theoretically possible and would in his eyes be desirable, his preponderant opinion is that the higher race will arise and be trained in times of social disturbance and commotion — such times making them indeed necessary. Labor or socialistic crises seem to be principally in his mind — though ordinary wars may serve the purpose. The critical thing is that circumstances be of such a nature that the new organizing forces must either prevail or go under — only in this way will they be tested and bring out all their force, and only as they show overmastering force will the future (the right kind of future) be guaranteed. Relatively to the old, sick, moribund culture they will be 'barbarians' — not barbarians coming up from the slums and below, such as our capitalistic society now fears, but barbarians coming from above, of whom Prometheus was an instance, fresh, unspoiled conquering natures who look for material on which to impress themselves. It is men of this type — completer men, completer animals — who have always been the instruments for lifting the human level and establishing a higher culture, however fearful and violent they may have been in the first stages of the process — and they will be needed again. In answering the question, 'Where are the barbarians of the twentieth century?' he says, 'they will appear and consolidate themselves after immense socialistic crises — being elements capable of the greatest hardness against themselves and of guaranteeing the longest will.
William Mackintire Salter (Nietzsche the Thinker)
In summary: we thought we could escape the relativity and uncertainty of sense organs by building smart instruments, but now we have discovered the relativity of the instruments themselves. (I keep reiterating this because, in my experience teaching seminars on non-Aristotelian logic for 30 years, hardly anybody understands this at first. Most people think they understand it, but they don't.) Thus, when you examine a rose bush, whether you look with your eyes (and brain) alone, or look with a variety of scientific instruments, what you will "see" depends on the structure of the instrument — your sensory apparatus and/or the tools added to that apparatus.
Robert Anton Wilson (Quantum Psychology: How Brain Software Programs You and Your World)
They say, 'No private property', and immediately after strive to maintain private property in its daily manifestations. 'You shall be a commune as far as regards production: fields, tools, machinery, all that has been invented up till now - factories, railways, harbours, mines, etc., all are yours. Not the slightest distinction will be made concerning the share of each in this collective property. 'But from tomorrow you will minutely debate the share you are going to take in the creation of new machinery, in the digging of new mines. You will carefully weigh what part of the new produce belongs to you. You will count your minutes of work, and you will take care that a minute of your neighbours should not buy more than yours. 'And as an hour measures nothing, as in some factories a worker can see to six power-looms at a time, while in another he only tends two, you will weigh the muscular force, the brain energy, and the nervous energy you have expended. You will accurately calculate the years of apprenticeship in order to appraise the amount each will contribute to future production. And this - after having declared that you do not take into account his share in past production.' Well, for us it is evident that a society cannot be based on two absolutely opposed principles, two principles that contradict one another continually. And a nation or a commune which would have such an organization would be compelled to revert to private property in the instruments of production, or to transform itself into a communist society.
Pyotr Kropotkin (The Conquest of Bread and Other Writings)
It has been the thesis of this book that freedom has a twofold meaning for modern man: that he has been freed from traditional authorities and has become an “individual,” but that at the same time he has become isolated, powerless, and an instrument of purposes outside of himself, alienated from himself and others; furthermore, that this state undermines his self, weakens and frightens him, and makes him ready for submission to new kinds of bondage. Positive freedom on the other hand is identical with the full realization of the individual’s potentialities, together with his ability to live actively and spontaneously. Freedom has reached a critical point where, driven by the logic of its own dynamism, it threatens to change into its opposite. The future of democracy depends on the realization of the individualism that has been the ideological aim of modern thought since the Renaissance. The cultural and political crisis of our day is not due to the fact that there is too much individualism but that what we believe to be individualism has become an empty shell. The victory of freedom is possible only if democracy develops into a society in which the individual, his growth and happiness, is the aim and purpose of culture, in which life does not need any justification in success or anything else, and in which the individual is not subordinated to or manipulated by any power outside of himself, be it the State or the economic machine; finally, a society in which his conscience and ideals are not the internalization of external demands, but are really his and express the aims that result from the peculiarity of his self. These aims could not be fully realized in any previous period of modern history; they had to remain largely ideological aims, because the material basis for the development of genuine individualism was lacking. Capitalism has created this premise. The problem of production is solved—in principle at least—and we can visualize a future of abundance, in which the fight for economic privileges is no longer necessitated by economic scarcity. The problem we are confronted with today is that of the organization of social and economic forces, so that man—as a member of organized society—may become the master of these forces and cease to be their slave.
Erich Fromm (Escape from Freedom)
Well, after this man had come to believe that no more ways of forming tones could possibly exist- after having observed, in addition to all the things already mentioned, a variety of organs, trumpets, fifes, stringed instruments, and even that little tongue of iron which is placed between the teeth and which makes strange use of the oral cavity for sounding box and of the breath for vehicle of sound when, I say, this man believed he had seen everything, he suddenly found himself once more plunged deeper into ignorance and bafflement than ever. For having captured in his hands a cicada, he failed to diminish its strident noise either by closing its mouth or stopping its wings, yet he could not see it move the scales that covered its body, Or any other thing. At last be lifted up the armor of its chest and there he saw some thin hard ligaments beneath; thinking the sound might come from their vibration, he decided to break them in order to silence it. But nothing happened until his needle drove too deep, and transfixing the creature be took away its life with its voice, so that he was still unable to determine whether the song had originated in those ligaments. And by this experience his knowledge was reduced to diffidence, so that when asked how sounds were created be used to answer tolerantly that although he knew a few ways, he was sure that many more existed which were not only unknown but unimaginable.
Galileo Galilei (Il Saggiatore)
Well, after this man had come to believe that no more ways of forming tones could possibly exist- after having observed, in addition to all the things already mentioned, a variety of organs, trumpets, fifes, stringed instruments, and even that little tongue of iron which is placed between the teeth and which makes strange use of the oral cavity for sounding box and of the breath for vehicle of sound when, I say, this man believed he had seen everything, he suddenly found himself once more plunged deeper into ignorance and bafflement than ever. For having captured in his hands a cicada, he failed to diminish its strident noise either by closing its mouth or stopping its wings, yet he could not see it move the scales that covered its body, Or any other thing. At last be lifted up the armor of its chest and there he saw some thin hard ligaments beneath; thinking the sound might come from their vibration, he decided to break them in order to silence it. But nothing happened until his needle drove too deep, and transfixing the creature he took away its life with its voice, so that he was still unable to determine whether the song had originated in those ligaments. And by this experience his knowledge was reduced to diffidence, so that when asked how sounds were created be used to answer tolerantly that although he knew a few ways, he was sure that many more existed which were not only unknown but unimaginable.
Galileo Galilei
Well, after this man had come to believe that no more ways of forming tones could possibly exist- after having observed, in addition to all the things already mentioned, a variety of organs, trumpets, fifes, stringed instruments, and even that little tongue of iron which is placed between the teeth and which makes strange use of the oral cavity for sounding box and of the breath for vehicle of sound when, I say, this man believed he had seen everything, he suddenly found himself once more plunged deeper into ignorance and bafflement than ever. For having captured in his hands a cicada, he failed to diminish its strident noise either by closing its mouth or stopping its wings, yet he could not see it move the scales that covered its body, Or any other thing. At last be lifted up the armor of its chest and there he saw some thin hard ligaments beneath; thinking the sound might come from their vibration, he decided to break them in order to silence it. But nothing happened until his needle drove too deep, and transfixing the creature he took away its life with its voice, so that he was still unable to determine whether the song had originated in those ligaments. And by this experience his knowledge was reduced to diffidence, so that when asked how sounds were created he used to answer tolerantly that although he knew a few ways, he was sure that many more existed which were not only unknown but unimaginable.
Galileo Galilei (Il Saggiatore)
Double diffusion made possible, for the first time, the mass production of precise, high-performance transistors. The technique promised to be highly profitable for any organization that could master its technical intricacies. Shockley therefore quit Bell Labs and, with financial backing from Arnold Beckman, president of a prestigious maker of scientific instruments, started a company to produce double-diffusion transistors. The inventor recruited the best young minds he could find, including Noyce; Gordon Moore, a physical chemist from Johns Hopkins; and Jean Hoerni, a Swiss-born physicist whose strength was in theory. Already thinking about human intelligence, Shockley made each of his recruits take a battery of psychological tests. The results described Noyce as an introvert, a conclusion so ludicrous that it should have told Shockley something about the value of such tests. Early in 1956, Shockley Semiconductor Laboratories opened for business in the sunny valley south of Palo Alto. It was the first electronics firm in what was to become Silicon Valley.
T.R. Reid (The Chip : How Two Americans Invented the Microchip and Launched a Revolution)
When the electron vibrates, the universe shakes." Physicists now accept interconnectedness as a rule principle, along with many forms of symmetry that extend across the universe — for example, it is theorized that every black hole may be matt. Which sort of description will satisfy Bell's criteria for a fully integrated, non-local reality? It would have to be a quantum theory, because if gravity is present everywhere at the same time, if black holes know what white holes are doing, and if a difference of spin in one particle induces an equal but opposite transition immediately in its counterpart somewhere in outer space, it is clear that the information going from one location to another travels faster than the speed of light. In ordinary reality, that is not allowed either by Newton or Einstein. Contemporary theorists like the British physicist, David Bohm, who worked extensively with the implications of Bell's theorem, had to assume that there is an "invisible field" that holds together all reality, a field that has the property of knowing what is happening everywhere at once. (The invisible term here means not only invisible to the eye but undetectable to any measurement instrument.) Without going deeper into these speculations, one can see that the unseen environment sounds very much like the inherent intellect of DNA, and both behave very much like the subconscious. The mind has the property of holding all of our ideas in place, so to speak, in a silent reservoir where they are organized precisely into concepts and categories. By naming it "thought," we may be watching nature think through many different channels, one of the most fortunate of which our minds are, because the mind will construct and feel the physical truth at the same time. It may seem completely rational to observe a quantum phenomenon in the context of light waves, but what if quantum truth was just as apparent in our own feelings, impulses and desires? Eddington once expressed flatly his assumption as a scientist that "the world's stuff is mind-stuff." Thus the quantum mechanical system, as knowledge creation, has a possible position in non-local reality.
Adrian Satyam (Energy Healing: 6 in 1: Medicine for Body, Mind and Spirit. An extraordinary guide to Chakra and Quantum Healing, Kundalini and Third Eye Awakening, Reiki and Meditation and Mindfulness.)
Under the direction of General Westmoreland, significantly himself a graduate of the Harvard Business School in which McNamara had at one time taught, the computers zestfully went to work. Fed on forms that had to be filled in by the troops, they digested data on everything from the amount of rice brought to local markets to the number of incidents that had taken place in a given region in a given period of time. They then spewed forth a mighty stream of tables and graphs which purported to measure “progress” week by week and day by day. So long as the tables looked neat, few people bothered to question the accuracy, let alone the relevance, of the data on which they were based. So long as they looked neat, too, the illusion of having a grip on the war helped prevent people from attempting to gain a real understanding of its nature. This is not to say that the Vietnam War was lost simply because the American defense establishment’s management of the conflict depended heavily on computers. Rather, it proves that there is, in war and presumably in peace as well, no field so esoteric or so intangible as to be completely beyond the reach of technology. The technology in use helps condition tactics, strategy, organization, logistics, intelligence, command, control, and communication. Now, however, we are faced with an additional reality. Not only the conduct of war, but the very framework our brains employ in order to think about it, are partly conditioned by the technical instruments at our disposal.
Martin van Creveld (Technology and War: From 2000 B.C. to the Present)
The story of the Eridania Basin and the possible scientific promise it holds was pieced together by using the results from different instruments on different spacecraft over many years, spanning several scientific disciplines: geology, chemistry, spectroscopy, laser altitude ranging and photography. The estimate of the age of the surface required the Apollo lunar rock samples from 50 years ago, and radiometric dating techniques which require an understanding of nuclear physics. The estimate of the age of the surface requires a model of the entire Solar System in order to interpret the measured crater density, which illustrates another important idea. The Solar System is a system; no planet is an island; no planet can be understood in isolation, just as the structure of any one living thing on Earth cannot be understood in isolation. Organisms are a product of evolution by natural selection, the interaction of the expression of genetic mutations and mixing with other organisms, in the ecosystem and the wider environment. The planets formed in a chaotic maelstrom from motions as random as the impact of a cosmic ray on a strand of primordial DNA, and whatever worlds emerged from the chaos have had their histories shaped profoundly by their mutual interactions throughout their evolution; the Late Heavy Bombardment is a beautiful example.
Brian Cox (The Planets)
For certain years, the need to ensure resources in associations has started to plan better approaches to bring to the table security arrangements, through models that are more unique and easy to manage, more affordable, and the requirements, qualities, and states of states each organization. This sort of model is created from managed services that permit associations to zero in on the business while dealing with their data and different resources. What is an MSP? For example, should quickly expert Managed Services Provider, Citrix specialist services Wisconsin offers a scope of choices to different clients. They can go from organization, application, or framework services to even HR. The Managed Security Service Provider commonly gives checking and management of safety gadgets or frameworks. Normal services incorporate firewall management, interruption location frameworks, VPN services, weakness examining, hostile to malevolent code arrangements, reviewing, administrative consistence, information reinforcement, and recuperation, and then some. Through this model, providers assume liability for the organization and different assets of their clients. In addition, providers offer certain organizations a total bundle of IT and security services and arrangements, which relies upon the particular requirements of every customer. Benefits of re-appropriating the managed security services There are without a doubt benefits for associations that decide to re-appropriate managed IT services from Citrix Solutions Wisconsin. One of the benefits is identified with the decrease in the procurement of innovative and security frameworks for the association, which goes connected at the hip with less workforce required, less an ideal opportunity for execution, arrangement, and organization. It could be a suitable choice for little or medium-sized organizations since the MSP should offer the service with a certified and experienced group. There are choices to manage security occurrences, which should be moderated related to different perspectives, like appropriation approaches and strategies. Even though organizations reevaluate a few or the entirety of their IT and security necessities, resource assurance goes past innovation. Thus, great security works on, preparing, and consciousness of individuals from the association, just as the appropriate utilization of computerized instruments ought not to be dismissed. Straightforward and adaptable Know the foundation, applications, and innovations utilized by the provider, just as the customers’ sort of apparatuses. Straightforwardness and correspondence likewise assume a fundamental part. In this way, classification and service arrangements must also be clear, disclosing how they react to various solicitations, just as the obligations. As a component of correspondence, ordinary gatherings assist with keeping data streaming and alleviate possible issues with clients. With Citrix medical care arrangements you pick simply the most ideal choice for your organization.
IT Simpli
For most of us, church is merely an event we attend or an organization we belong to. We do not see it as a calling that shapes our entire life.
Paul David Tripp (Instruments in the Redeemer's Hands: People in Need of Change Helping People in Need of Change)
With all the intensity of feeling which exalted me, all the intense communion I held with the earth, the sun and sky, the stars hidden by the light, with the ocean—in no manner can the thrilling depth of these feelings be written—with these I prayed, as if they were the keys of an instrument, of an organ, with which I swelled forth the note of my soul, redoubling my own voice by their power.
Richard Jefferies (The Story of My Heart: As Rediscovered by Brooke Williams and Terry Tempest Williams)
the state arose as an indispensable instrument for the regulation of classes, the protection of property, the waging of war, and the organization of peace.
Will Durant (Our Oriental Heritage (Story of Civilization 1))
The British Empires conversion of the vast indigenous economy of North America into aristocratic property provides an illuminating paralell, in fact, for a company like Amazon, whose trillion dollar market capitalization is derived from the usurpation of a thriving pre existing system of shops, markets, libraries and the like. With their bundles of patents and global monopolies, twenty-first-centruy tech conglomerates have swelled to the scale of eighteenth century trading companies and with a speed quite foreign to the plodding first economy. But they are more than just businesses. Silicon Valley firms have a profound impact on world organization, and key players such as Peter Thiel creates of PayPal, early investor in Facebook, and cofounder of the surveillance company Palantir Technologies possess political power greater than most heads of state. The old caveats apply once more. First, the second economy serves elites almost exclusively. Again fit is chiefly financialized, and building financial instruments remains the preserve of the rich. 84 percent of corporate stock is owned by the wealthiest 10 percent. But even this decile is largely denied access to the heart of the second economy. Some 80 percent of Facebook stock. worth over half a trillion dollars is owned by 25 individuals and institutions, though Mark Zuckerberg retains only 28 percent of the company, this includes a vital 60 percent of the Class B voting shares. Since Facebook is an entity comparable in scale to a nation state, and serves some of the same functions, this determination not to share political power is instructive. Valuations of such companies are inflated by their monopolistic nature and by the financial institutions that control them to the point of total departure form the first economy. This fall, during the most serious economic recession since the 1930s, the values of Tesla, Amazon and Facebook all hit record stock-market highs
Rana Dasgupta
In a bureaucracy, human beings are instruments, employed by an organization to create products and services. In a humanocracy, the organization is the instrument—it’s the vehicle human beings use to better their lives and the lives of those they serve.
Gary Hamel (Humanocracy: Creating Organizations as Amazing as the People Inside Them)
Awareness in the Body Learns, is converted immediately by Force The individual's structure becomes body, essential, awareness, and spirit. Body is the lowest, and the highest is the Soul. Today we use mind instrumentation when we want the body to learn a new skill–driving, typing, learning a new language etc. The mind first of all learns what the body needs to learn. The learning is then passed on to the body through training through the knowledge and understanding of the mind. We can therefore infer that if the mind were not open, the body would never know to the full. Sri Aurobindo and The Mother, however, brought a new perspective; that the body should actually discover that its own centre of consciousness is within the body itself. Then the body is able to receive within itself directly through the mind core instead of accessing through the mind. This is an infinitely greater experience. Thus the body is able to learn and be transformed (e.g., healing, infinite life, new organs, changes in cell constituents, etc.) directly from the Force through its mental center, rather than having to go through the mind and vital centers of the being.
Adrian Satyam (Energy Healing: 6 in 1: Medicine for Body, Mind and Spirit. An extraordinary guide to Chakra and Quantum Healing, Kundalini and Third Eye Awakening, Reiki and Meditation and Mindfulness.)
Musick they have, but not the harmony of the sphears, but loud terrene noises, like the bellowing of beasts; the loud bagpipe is their chief delight, stringed instruments are too soft to penetrate the organs of their ears,
Alistair Campsie (The MacCrimmon Legend: The Madness of Angus MacKay)
Among musical instruments, only the first—the human voice—is more universal than the harmonica. This is appropriate, given that the mouth organ is the most ventriloquial of musical devices. “I throw my voice,” explains Lonnie Glosson, the seller of millions of “talking harmonicas.” DeFord Bailey, harmonica star of the early Grand Ole Opry broadcasts, approached his first mouth organ as an impressionist would: “Oh, I would wear it out, trying to imitate everything I heard! Hens, foxes, hounds, turkeys . . . everything around me.
Kim Field (Harmonicas, Harps and Heavy Breathers)
It had been years since Melora listened to a symphony. She had been struck by how natural and organic the music was. She found herself thinking about how the instruments were all human powered—not one electrical impulse among them. Maybe that was why it was so easy to get transported by the music—to find oneself thinking about vast outdoor landscapes when the music played.
Marie Zhuikov (Plover Landing)
at the best the body is only the organ and instrument of the soul, and that it must be kept under and made subservient to those lofty purposes which the soul conceives in its secret place and executes in life’s arena.
F.B. Meyer (A Good Start)
Figure 1 schematically shows how in-vehicle networking will be conceived. In this conception, CAN and the other communication protocols developed concurrently made it possible for multiple LANs to exchange data efficiently via a gateway. Motor Motor Motor Air Sub network Switch Switch Sensor Safety system Passenger detection conditioner Radar Door CAN Up to 125 kbps zLIN 2.4 to 19.2 kbps AFS Instrument panel meter Keyless Body White line detection Head lamp Levelizer Combination lamp Sub network system Squib zSafe-(150 kbpsby-Wire ) Airbag Gateway control Tire Information Engine and powertrain pressure system ACC ITS system system CAN CAN 500 kbps 125 kbps MD/CD Audio VICS Engine Steering Brake changer Video navi TVSS Sub network compo zFlexRay *2(5 Mbps) zMOST Chassis z1394 AT system CAN 500 kbps Failure diagnostic system zCAN (statutory control) Diagnostic tool Figure 1. Conception of In-vehicle Networking * 1 : ISO stands for International Organization for Standardization.* 2 : FlexRay TM is a registered trademark of DaimlerChrysler AG. REJ05B0804-0100/Rev. 1.00 April 2006 Page 2 of 44
In the third place he comes on to the chiefe Organ, that is, the instrument wherewith they should sing. It is not with the Organs of the Papists, no not with thy tongue; but it is with the heart, and with the affection of a well-ruled heart. Therefore as a fiddler, or any that playes on an Instrument tempers his Instrument, that a sweete harmonie may be heard of it: Even so before thou sing, temper thou thy heart; and let thy song rise, not from thy throte, but from the depth of thine heart, that is from thine affections set upon God.
Robert Rollock
Working with living creatures, both plant and animal, is what makes agriculture different from any other production enterprise. Even though a product is produced, in farming the process is anything but industrial. It is biological. We are dealing with a vital, living system rather than an inert manufacturing process. The skills required to manage a biological system are similar to those of the conductor of an orchestra. The musicians are all very good at what they do individually. The role of the conductor is not to play each instrument, but rather to nurture the union of the disparate parts. The conductor coordinates each musician's effort with those of all the others and combines them in a harmonious whole. Agriculture cannot be an industrial process any more than music can be.
Eliot Coleman (The New Organic Grower: A Master's Manual of Tools and Techniques for the Home and Market Gardener)
As institutions, parties enjoy a general disrepute, yet most of the democratic world finds them indispensable as instruments of self-government, as means for the organization and expression of competing viewpoints on public policy.
V.O. Key Jr. (Southern Politics In State and Nation)
3. The object of the gifts, as stated by Paul, was “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith.” But they have been superseded in the popular churches by human creeds, which have failed to secure scriptural unity. It has been truly said, “The American people are a nation of lords.” In a land of boasted freedom of thought and of conscience, like ours, church force cannot produce unity; but has caused divisions, and has given rise to religious sects and parties almost innumerable. Creed and church force have been called to the rescue in vain.  The remedy, however, for this deplorable evil is found in the proper use of the simple organization and church order set forth in the New-Testament Scriptures, and in the means Christ has ordained for the unity and perfection of the church. We affirm that there is not a single apology in all the book of God for disharmony of sentiment or spirit in the church. The means are ample to secure the high standard of unity expressed in the New Testament. Christ prayed that his people might be one, as he was one with his Father. John 17. And Paul appeals to the church at Corinth in these emphatic words: “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” 1Cor.1:10. “Now the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus, that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.” Rom.15:5,6. The gifts were given to secure this state of unity.  But the popular churches have introduced another {345} means of preserving unity, namely, human creeds. These creeds secure a sort of unity to each denomination; but they have all proved inefficient, as appears from the New Schools and Reformed of almost every creed-bound denomination under heaven. Hence the many kinds of Baptists, of Presbyterians, of Methodists, and of others. There is not an excuse for this state of things anywhere to be found in the book of God. These sects are not on the foundation of unity laid by Jesus Christ, and taught by Paul, the wise master-builder. And the smaller sects who reject human creeds, professing to take the Bible as their rule of faith and practice, yet rejecting the gifts, are not a whit better off. In these perilous times they shake to fragments, yet cry, The Bible! the Bible! We, too, would exalt the Bible, and would say to those who would represent us as taking the gifts instead of the Bible, that we are not satisfied with a part of the sacred volume, but claim as ours the Bible, the whole Bible, the gifts and all.  All the denominations cannot be right, and it may not be wrong to suppose that no one of them is right on all points of faith. To show that they cannot have their creeds and the gifts too, that creeds shut out the gifts, we will suppose that God, through chosen instruments taken from each sect, begins to show up the errors in the creeds of these different denominations. If they received the testimony as from Heaven, it would spoil their creeds. But would they throw them away and come out on the platform of unity taught by Christ, Paul, and Peter? Never! They would a thousand times sooner reject the humble instruments of God’s choice. It is evident that if the gifts were received, they would destroy {346} human creeds; and that if creeds be received, they shut out the gifts. 
James White (Collected Writings of James White, Vol. 2 of 2: Words of the Pioneer Adventists)
What I have said makes it appear that this process of improvement by internal replacement applies to the technology as a whole. But by our recursion principle, it applies to all constituent parts of the technology as well: a technology improves as better subparts and sub-subparts are swapped into its assemblies and subassemblies. This means we need to think of a technology as an object-more an organism, really-that develops through its constituent parts and subparts improving simultaneously at all levels in its hierarchy. And there is something else. A technology developls not just by the direct efforts applied to it. Many of a technology's parts are shared by other technologies, so a great deal of development happens automatically as components improve in other uses "outside" that technology. For decades, aircraft instruments and control mechanism benefited from outside progress in electronic components. A technology piggybacks on the external development of its components.
W. Brian Arthur (The Nature of Technology: What It Is and How It Evolves)
As Bach would have most likely chosen a Moog synthesizer over the best organ of his time, I am fairly certain King David would have been a guitarist if he were living today. We use what we have in the time we live.
Dennis McCorkle (The Instruments of the Bible (Read the Bible Series))
It is the impulse of science to understand nature, and the impulse of technology to try to manipulate it. Recombinant DNA had pushed genetics from the realm of science into the realm of technology. Genes were not abstractions anymore. They could be liberated from the genomes of organisms where they had been trapped for millennia, shuttled between species, amplified, purified, extended, shortened, altered, remixed, mutated, mixed, matched, cut, pasted, edited; they were infinitely malleable to human intervention. Genes were no longer just the subjects of study, but the instruments of study. There is an illuminated moment in the development of a child when she grasps the recursiveness of language: just as thoughts can be used to generate words, she realizes, words can be used to generate thoughts. Recombinant DNA had made the language of genetics recursive. Biologists had spent decades trying to interrogate the nature of the gene-but now it was the gene that could be used to interrogate biology. We had graduated, in short, from thinking about genes, to thinking in genes.
Siddhartha Mukherjee
Greenfield DevOps projects are often pilots to demonstrate feasibility of public or private clouds, piloting deployment automation, and similar tools. An example of a greenfield DevOps project is the Hosted LabVIEW product in 2009 at National Instruments, a thirty-year-old organization with five thousand employees and $1 billion in annual revenue. To bring this product to market quickly, a new team was created and allowed to operate outside of the existing IT processes and explore the use of public clouds. The initial team included an applications architect, a systems architect, two developers, a system automation developer, an operations lead, and two offshore operations staff. By using DevOps practices, they were able to deliver Hosted LabVIEW to market in half the time of their normal product introductions.
Gene Kim (The DevOps Handbook: How to Create World-Class Agility, Reliability, and Security in Technology Organizations)
Ear and voice complement each other: both are activated by the movement of air. Just as air makes the larynx vibrate, so it's the air in the form of sound waves that causes the eardrum to vibrate-the basis of hearing. To listen to someone's voice is therefore 'a partnership of vibration'. The ear has even been called a 'sonic mouth', since some of the same organs in the body form them both. By ensuring that the ear canal resonates at the same frequencies as the vocal tract, nature has thoughtfully matched the reception organ with the production one, and developed a human ear with the precise properties best needed to hear the human voice.
Anne Karpf (The Human Voice: How This Extraordinary Instrument Reveals Essential Clues About Who We Are)
No piece of technology or Swiss precision-measuring instrument has ever come near the extraordinary sensitivity of the ear in its abilities to detect nano-changes in loudness and frequency or pitch. (Frequency is an acoustic measurement of the voice's vibrations; pitch is a perceptual term- how those frequencies sound to us). If you play a pure tone (where the pattern of vibration keeps repeating itself, like a tuning fork) at a single level of loudness, the ear can perceive 1,400 different pitches. If, on the other hand, you keep to one frequency but change the volume or intensity, the ear is capable of identifying 280 different levels of loudness. That means that, if both the frequency and intensity are changed, the ear has a repertoire of between 300,000 and 400,000 distinguishable tones. Does the planet contain a more discriminating organ?
Anne Karpf (The Human Voice: How This Extraordinary Instrument Reveals Essential Clues About Who We Are)
Generally, I’ve observed, we seek changes that fall into the “Essential Seven.” People—including me—most want to foster the habits that will allow them to: 1. Eat and drink more healthfully (give up sugar, eat more vegetables, drink less alcohol) 2. Exercise regularly 3. Save, spend, and earn wisely (save regularly, pay down debt, donate to worthy causes, stick to a budget) 4. Rest, relax, and enjoy (stop watching TV in bed, turn off a cell phone, spend time in nature, cultivate silence, get enough sleep, spend less time in the car) 5. Accomplish more, stop procrastinating (practice an instrument, work without interruption, learn a language, maintain a blog) 6. Simplify, clear, clean, and organize (make the bed, file regularly, put keys away in the same place, recycle) 7. Engage more deeply in relationships—with other people, with God, with the world (call friends, volunteer, have more sex, spend more time with family, attend religious services)
Gretchen Rubin (Better Than Before: Mastering the Habits of Our Everyday Lives)
How is it possible that a being with such sensitive jewels as the eyes, such enchanted musical instruments as the ears, and such a fabulous arabesque of nerves as the brain can experience itself as anything less than a god? And, when you consider that this incalculably subtle organism is inseparable from the still more marvelous patterns of its environment — from the minutest electrical designs to the whole company of the galaxies — how is it conceivable that this incarnation of all eternity can be bored with being?
Alan W. Watts (The Book: On the Taboo Against Knowing Who You Are)
Suppose, Paley wrote, a man walking across a heath happens upon a watch lying on the ground. He picks up the instrument and opens it to find an exquisite system of cogs and wheels turning inside, resulting in a mechanical device that is capable of telling time. Would it not be logical to assume that such a device could only have been manufactured by a watchmaker? The same logic had to apply to the natural world, Paley reasoned. The exquisite construction of organisms and human organs-"the pivot upon which the head turns, the ligament within the socket of the hip joint"-could point only to one fact: that all organisms were created by a supremely proficient designer, a divine watchmaker: God.
Siddhartha Mukherjee (The Gene: An Intimate History)
Who is responsible for an agency’s operational response to growing workloads and declining fees? In today’s agency culture, it’s everyone… and no one. The agency management culture is fragmented and divided. Everyone does his/her own thing. An integrated counter-attack is hard to organize, and in practice, it simply does not happen. At the end of the year, the finance director has the ultimate responsibility to deliver the agency’s profit margin, and this is often done through cost reductions – a blunt instrument, indeed, but the laissez-faire culture does not allow for much fine-tuning during the year. The agency management culture is a barrier to change. It
Michael Farmer (Madison Avenue Manslaughter: An Inside View of Fee-Cutting Clients, Profithungry Owners and Declining Ad Agencies)
If you organize your life around your own wants, other people become objects for the satisfaction of your own desires. Everything is coldly instrumental. Just as a prostitute is rendered into an object for the satisfaction of orgasm, so a professional colleague is rendered into an object for the purpose of career networking, a stranger is rendered into an object for the sake of making a sale, a spouse is turned into an object for the purpose of providing you with love.
David Brooks (El Camino del carácter (Para estar bien))
With the rationalization of culture, and the corresponding disenchantment of religious ideas and beliefs, the modern world is ordered increasingly upon instrumentally rational grounds, and hence organizes itself less and less according to value-rational principles. This leads in turn to a world in which social action is separated increasingly from the sphere of (ethical) meaning, as particular (often technical) means are employed to realize specific ends regardless of the ethical significance or meaning of such action.
Nicholas Gane (Max Weber and Postmodern Theory: Rationalization Versus Re-enchantment)
The most striking and obvious thing about an administrative organization is its formal system of rules and objectives. Here tasks, powers, and procedures are set out according to some officially approved pattern. This pattern purports to say how the work of the organization is to be carried on, whether it be producing steel, winning votes, teaching children, or saving souls. The organization thus designed is a technical instrument for mobilizing human energies and directing them toward set aims. We allocate tasks, delegate authority, channel communication, and find some way of co-ordinating all that has been divided up and parceled out. All this is conceived as an exercise in engineering; it is governed by the related ideals of rationality and discipline.
Philip Selznick (Leadership in Administration: A Sociological Interpretation)
To summarize: organizations are technical instruments, designed as means to definite goals. They are judged on engineering premises; they are expendable. Institutions, whether conceived as groups or practices, may be partly engineered, but they have also a “natural” dimension. They {22} are products of interaction and adaptation; they become the receptacles of group idealism; they are less readily expendable.
Philip Selznick (Leadership in Administration: A Sociological Interpretation)
Write down somewhere in the margins on this page your answer to this question: How have you changed . . . lately? In the last week, let’s say? Or in the last month? The last year? Can you be very specific? Or must your answer be incredibly vague? You say you’re growing. Okay . . . how? “Well,” you say, “In all kinds of ways.” Great! Name one. You see, effective teaching comes only through a changed person. The more you change, the more you become an instrument of change in the lives of others. If you want to become a change agent, you also must change.2 Change the leader—change the organization.
John C. Maxwell (Developing the Leader Within You)
Harry H. Laughlin was highly important for the Nazi crusade to breed a “master race.” This American positioned himself to have a significant effect on the world’s population. During his career Laughlin would: ~ Write the “Model Eugenical Law” that the Nazis used to draft portions of the Nuremberg decrees that led to The Holocaust. ~ Be appointed as “expert” witness for the U.S. Congress when the 1924 Immigration Restriction Act was passed. The 1924 Act would prevent many Jewish refugees from reaching the safety of U.S. shores during The Holocaust. ~ Provide the "scientific" basis for the 1927 Buck v. Bell Supreme Court case that made "eugenic sterilization" legal in the United States. This paved the way for 80,000 Americans to be sterilized against their will. ~ Defend Hitler's Nuremberg decrees as “scientifically” sound in order to dispel international criticism. ~ Create the political organization that ensured that the “science” of eugenics would survive the negative taint of The Holocaust. This organization would be instrumental in the Jim Crow era of legislative racism. H.H. Laughlin was given an honorary degree from Heidelberg University by Hitler's government, specifically for these accomplishments. Yet, no one has ever written a book on Laughlin. Despite the very large amount of books about The Holocaust, Laughlin is largely unknown outside of academic circles. The Carnegie Institution of Washington, D.C. gave this author permission to survey its internal correspondence leading up to The Holocaust and before the Institution retired Laughlin. These documents have not been seen for decades. They are the backbone of this book. The story line intensifies as the Carnegie leadership comes to the horrible realization that one of its most recognized scientists was supporting Hitler’s regime.
A.E. Samaan (H.H. Laughlin: American Scientist, American Progressive, Nazi Collaborator (History of Eugenics, Vol. 2))
More elaborate toolkits are known for chimpanzees in Gabon hunting for honey. In yet another dangerous activity, these chimps raid bee nests using a five-piece toolkit, which includes a pounder (a heavy stick to break open the hive’s entrance), a perforator (a stick to perforate the ground to get to the honey chamber), an enlarger (to enlarge an opening through sideways action), a collector (a stick with a frayed end to dip into honey and slurp it off), and swabs (strips of bark to scoop up honey).21 This tool use is complicated since the tools are prepared and carried to the hive before most of the work begins, and they will need to be kept nearby until the chimp is forced to quit due to aggressive bees. Their use takes foresight and planning of sequential steps, exactly the sort of organization of activities often emphasized for our human ancestors. At one level chimpanzee tool use may seem primitive, as it is based on sticks and stones, but on another level it is extremely advanced.22 Sticks and stones are all they have in the forest, and we should keep in mind that also for the Bushmen the most ubiquitous instrument is the digging stick (a sharpened stick to break open anthills and dig up roots). The tool use of wild chimpanzees by far exceeds what was ever held possible. Chimpanzees use between fifteen
Frans de Waal (Are We Smart Enough to Know How Smart Animals Are?)
It is the impulse of science to try to understand nature, and the impulse of technology to try to manipulate it. Recombinant DNA had pushed genetics from the realm of science into the realm of technology. Genes were not abstractions anymore. They could be liberated from the genomes of organisms where they had been trapped for millennia, shuttled between species, amplified, purified, extended, shortened, altered, remixed, mutated, mixed, matched, cut, pasted, edited; they were infinitely malleable to human intervention. Genes were no longer just the subjects of study, but the instruments of study.
Siddhartha Mukherjee (The Gene: An Intimate History)
Theories are developed to understand the world. Models are the testable summaries of theories, functioning in social science as instruments to improve organizations.
Fons Trompenaars (10 Management Models)
While the Gregorian chant in its afterlife has flourished as the authentic music of the Roman Church, its original character still remains in doubt. Not until the twentieth century did the Gregorian chant come back into its own. The old melodies had been mutilated into a monotonous plainchant to facilitate organ accompaniment. In 1889 the scholarly Benedictine monks of Solesmes in France undertook to rediscover the medieval practice. Their product was numerous volumes of “Gregorian chants” in a free-flowing nonrhythmic style. By 1903 they had recaptured the Gregorian chant to the satisfaction of Pope Pius X, himself a scholar of musical history, who established their versions of the Gregorian melodies by his encyclical motu proprio. But the rhythms still remain a puzzle. Pius X’s purified Gregorian chant banned the “theatrical style” of recitation, forbade the use of instruments, replaced women by boys in the church choir, and restricted the use of the organ. A Vatican Edition provided an authorized corpus of plainchant, which would prevail in the modern Catholic world.
Daniel J. Boorstin (The Creators: A History of Heroes of the Imagination)
Transformation requires fundamental changes in an organization's DNA; done well, value stream mapping can be instrumental in facilitating the necessary shifts in mindsets and behaviors.
Karen Martin (Value Stream Mapping: How to Visualize Work Flow and Align People for Organizational Transformation: Using Lean Business Practices to Transform Office and Service Environments)
Furthermore, this submission is no more than a simple 'pedagogic’ method, one could say, of entirely transitory necessity; not only would a true spiritual teacher never abuse it, but he would use it only to enable his disciple to free himself from it as soon as possible, [...] Initiation ought precisely to lead to the fully realized and effective consciousness of the ‘Self, which can obviously be the case neither with children in the nursery nor with psychic automata. The initiatic ‘chain’ is not meant to bind the being, but on the contrary to furnish a support that allows it to raise itself indefinitely and to go beyond its limits as an individual and conditioned being. Even when there are contingent applications that can coexist secondarily with its essential goal, an initiatic organization has no use for blind and passive instruments, whose normal place could in any case only be in the profane world, since they lack all qualification. What must exist among all its members at all levels and in all functions is a conscious and voluntary collaboration that implies all the effective understanding of which each is capable; and no true hierarchy can be realized or maintained on any other basis than this.
René Guénon (Perspectives on Initiation)
He was conscious of a bliss that stole over him not infrequently now, had first stolen over him when he had first acquired this car, first bent over the bat-wing hood and seen the engine and drive-train, humble and useful like his own internal organs. It was a sense that at last what he knew of the world was sufficient to his being alive in it: that the world and what he knew of it were one. He called this feeling "growing up," and it did feel like growing, though in moments of mad elation he would wonder if what he was growing into weren't a Ford, or perhaps Ford: there was no other instrument, and no other man, so serenely purposeful and complete, August thought, so sufficient to the world and so self-sufficient: it would have been a destiny he could welcome.
John Crowley (Little, Big)
The ‘Sturm und Drang’ was even more complicated in its sociological structure than the West European forms of preromanticism, and not merely because the German middle class and the German intelligentsia had never identified themselves closely enough with the enlightenment to keep their eyes sharply fixed on the aims of the movement and not to deviate from it, but also because their struggle against the rationalism of the absolutist regime was at the same time a struggle against the progressive tendencies of the age. They never became aware of the fact that the rationalism of the princes represented a less serious danger for the future than the anti-rationalism of their own compeers. From being the enemies of despotism they, therefore, became the instruments of reaction and merely promoted the interests of the privileged classes with their attacks on bureaucratic centralization. To be sure, their struggle was not directed against the social levelling tendencies of the system, with which aristocratic and upper middle-class interests were in conflict, but against its generalizing influence and violation of all intellectual distinction and variety. They championed the rights of life, of individual being, natural growth and organic development, against the rigid formalism of the rationalized administration, and meant not only the denial of the bureaucratic state with its mechanical generalization and regimentation, but also the repudiation of the planning and regulating reformism of the enlightenment. And although the idea of the spontaneous, irrational life was still of an indefinite and fluctuating nature and certainly hostile to the enlightenment, but not yet markedly conservative in its purpose, nevertheless, it already contained the essence of the whole philosophy of conservatism. It did not need much now to ascribe a mystical superrationality to this principle of ‘life’, in contrast to which the rationalism of enlightened thought seemed unnatural, inflexible and doctrinaire, and to represent the rise of political and social institutions from historical ‘life’ as a ‘natural’, that is to say, superhuman and superrational growth, in order to protect these institutions against all arbitrary attacks and to secure the continuance of the prevailing system.
Arnold Hauser (The Social History of Art: Volume 3: Rococo, Classicism and Romanticism)
This means that the use of the tools of instrumental rationality cannot be rational in an objective, instrumental sense. Their use will arouse emotion, threaten or sustain existing power relations, provoke resistance and conflict between different ideologies. Instrumental rationality turns out to be a fiction in ordinary everyday life in organizations.
Ralph D. Stacey (Tools and Techniques of Leadership and Management: Meeting the Challenge of Complexity)
The term “organization” thus suggests a certain bareness, a lean, no-nonsense system of consciously co-ordinated activities.[1] It refers to an expendable tool, a rational instrument engineered to do a job. An “institution,” on the other hand, is more nearly a natural product of social needs and pressures—a responsive, adaptive organism. This distinction is a matter of analysis, not of direct description. It does not {6} mean that any given enterprise must be either one or the other. While an extreme case may closely approach either an “ideal” organization or an “ideal” institution, most living associations resist so easy a classification. They are complex mixtures of both designed and responsive behavior.
Philip Selznick (Leadership in Administration: A Sociological Interpretation)
Managing the Neutral Zone: A Checklist Yes No   ___ ___ Have I done my best to normalize the neutral zone by explaining it as an uncomfortable time that (with careful attention) can be turned to everyone’s advantage? ___ ___ Have I redefined the neutral zone by choosing a new and more affirmative metaphor with which to describe it? ___ ___ Have I reinforced that metaphor with training programs, policy changes, and financial rewards for people to keep doing their jobs during the neutral zone? ___ ___ Am I protecting people adequately from inessential further changes? ___ ___ If I can’t protect them, am I clustering those changes meaningfully? ___ ___ Have I created the temporary policies and procedures that we need to get us through the neutral zone? ___ ___ Have I created the temporary roles, reporting relationships, and organizational groupings that we need to get us through the neutral zone? ___ ___ Have I set short-range goals and checkpoints? ___ ___ Have I set realistic output objectives? ___ ___ Have I found the special training programs we need to deal successfully with the neutral zone? ___ ___ Have I found ways to keep people feeling that they still belong to the organization and are valued by our part of it? And have I taken care that perks and other forms of “privilege” are not undermining the solidarity of the group? ___ ___ Have I set up one or more Transition Monitoring Teams to keep realistic feedback flowing upward during the time in the neutral zone? ___ ___ Are my people willing to experiment and take risks in intelligently conceived ventures—or are we punishing all failures? ___ ___ Have I stepped back and taken stock of how things are being done in my part of the organization? (This is worth doing both for its own sake and as a visible model for others’ similar efforts.) ___ ___ Have I provided others with opportunities to do the same thing? Have I provided them with the resources—facilitators, survey instruments, and so on—that will help them do that? ___ ___ Have I seen to it that people build their skills in creative thinking and innovation? ___ ___ Have I encouraged experimentation and seen to it that people are not punished for failing in intelligent efforts that do not pan out? ___ ___ Have I worked to transform the losses of our organization into opportunities to try doing things a new way? ___ ___ Have I set an example by brainstorming many answers to old problems—the ones that people say we just have to live with? Am I encouraging others to do the same? ___ ___ Am I regularly checking to see that I am not pushing for certainty and closure when it would be more conducive to creativity to live a little longer with uncertainty and questions? ___ ___ Am I using my time in the neutral zone as an opportunity to replace bucket brigades with integrated systems throughout the organization?
William Bridges (Managing Transitions: Making the Most of Change)
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Cleveland Clinic Case Study At Cleveland Clinic, we encourage different areas of the organization to perform the kind of analysis just described by holding them accountable for saving money. In 2009, Cleveland Clinic set an organizational goal of reducing the amount it was spending on supplies of various kinds. It took its inspiration from Apple, a company that maintains stringent control over the cost of supplies. To help the internal cost-cutting committees, we set out to raise care providers’ consciousness, putting price tags on instruments and supplies and posting the costs of supplies where caregivers could see them. The goal was to make caregivers mindful about supply use. These efforts helped the organization reach its goal of cutting spending on supplies by $100 million over two years. To promote ongoing cost awareness and savings, we created scorecards that quantify and measure quality and cost, and we set goals: “Cut your costs on heart valve implants by 20 percent while improving quality by 10 percent.” We check the progress on these scorecards every three months. If we don’t see movement in the right direction, we ask new questions and implement ways to encourage and reward cost-saving measures.
Toby Cosgrove (The Cleveland Clinic Way: Lessons in Excellence from One of the World's Leading Health Care Organizations)
Timbre is the emblematic tone, or voice, generated by each type of instrument or biological sound source. Not only do musical instruments have singular voice characteristics but so does every living organism and most man-made machines. The difference between the sound of a violin and that of a trumpet is as distinctive as that between a cicada and an American robin, or a cat and a dog—or between a Rolls-Royce and a Formula 1 automobile. When Paul Beaver and I first began
Bernie Krause (Sounds from The Great Animal Orchestra (Enhanced): Air)
The concert we give is winning. And if all the people in our organization whose instrument is scouting of player development or major league scouting or player knowledge, all play well, we're going to have the most beautiful symphony of success. And I think we have.
John Schuerholz
The Guiding Light is the longest-running serial in broadcast history. Still seen on CBS television, its roots go back almost 60 years, to radio’s pioneering soaps. Though its original characters have been swallowed and eclipsed by time, it still has faint ties to the show that was first simulcast July 20, 1952, and in time replaced its radio counterpart with a daily one-hour TV show. Its creator, Irna Phillips, was often called “the queen of soaps.” She was so influential in the field that she was compared with Frank and Anne Hummert, though the comparison was weak. While the Hummerts employed a huge stable of writers and turned out dozens of serials, Phillips wrote her own—two million words of it each year. Using a large month-by-month work chart, Phillips plotted up to half a dozen serials at once, dictating the action to a secretary. Mentally juggling the fates of scores of characters, she churned out quarter-hour slices of life in sessions filled with high drama, acting the parts and changing her voice for the various speaking roles, while secretaries scribbled the dialogue that flowed from her lips. She gave up teaching early in life to enter radio as an actress at Chicago’s WGN. She was 25 that year, 1930. In 1932 she began to write. She discovered that cliffhanger endings were surefire for bringing those early audiences back to their sets each day, but that slow and skillful character development was what kept the audience for years. She decided that the organ was the ideal musical instrument for those little shows and that the instrument should be played with pomp and power, with all the authority of a religious service in a great European cathedral. The music gave weight to the dialogue, which was usually focused and intense.
John Dunning (On the Air: The Encyclopedia of Old-Time Radio)
Waterhouse is going to fix the church’s organ. This project will be sure to have side benefits for his own organ, a single-pipe instrument that needs attention just as badly.
Neal Stephenson (Cryptonomicon)
[T]he complexity of nature is not innate but a consequence of the instruments used to handle it. There is nothing complex about walking, breathing, and circulating one's blood. Living organisms have developed these functions without without thinking about them at all. The circulation of the blood becomes complex only when stated in physiological terms, that is, when understood by means of a conceptual model constructed of the kind of simple units which conscious attention requires.
Alan W. Watts (Nature, Man and Woman)
We first hear of a musical instrument being used in Western worship in the 8th century, for in the year 757 the Frankish king Pepin presented an organ to the church of Saint Corneille in Compiegne, north of Paris.
Nicholas R. Needham (2,000 Years of Christ's Power Vol. 2: The Middle Ages)
But since the Church is an organized society, under laws executed by regularly appointed officers, it is evident that ordinances — which are badges of Church membership, the gates of the fold, the instruments of discipline, and seals of the covenant formed by the great Head of the Church with his living members — can properly be administered only by the highest legal officers of the Church, those who are commissioners as ambassadors for Christ to treat in his name with men. 1 Cor iv. 1; 2 Cor v. 20.
Archibald Alexander Hodge (Westminster Confession: A Commentary)
Those who have seriously studied the question do not deny any of the advantages of Communism, on condition, be it well understood, that Communism be perfectly free, that is to say, Anarchist. They recognize that work paid with money, even disguised under the name of “labour notes,” to Workers’ associations governed by the State, would keep up the characteristics of wagedom and would retain its disadvantages. They agree that the whole system would soon suffer from it, even if society came into possession of the instruments of production. And they admit that, thanks to integral education given to all children, to the laborious habits of civilized societies, with the liberty of choosing and varying their occupations and the attractions of work done by equals for the well-being of all, a Communist society would not be wanting in producers who would soon make the fertility of the soil triple and tenfold, and give a new impulse to industry. This our opponents agree to. “But the danger,” they say, “will come from that minority of loafers who will not work, and will not have regular habits in spite of excellent conditions that make work pleasant. To-day the prospect of hunger compels the most refractory to move along with the others. The one who does not arrive in time is dismissed. But a black sheep suffices to contaminate the whole flock, and two or three sluggish or refractory workmen lead the others astray and bring a spirit of disorder and rebellion into the workshop that makes work impossible; so that in the end we shall have to return to a system of compulsion that forces the ringleaders back into the ranks. And is not the system of wages paid in proportion to work performed, the only one that enables compulsion to be employed, without hurting the feelings of the worker? Because all other means would imply the continual intervention of an authority that would be repugnant to free men.” This, we believe, is the objection fairly stated. It belongs to the category of arguments which try to justify the State, the Penal Law, the Judge, and the Gaoler. “As there are people, a feeble minority, who will not submit to social customs,” the authoritarians say, “we must maintain magistrates, tribunals and prisons, although these institutions become a source of new evils of all kinds.” Therefore we can only repeat what we have so often said concerning authority in general: “To avoid a possible evil you have recourse to means which in themselves are a greater evil, and become the source of those same abuses that you wish to remedy. For do not forget that it is wagedom, the impossibility of living otherwise than by selling your labour, which has created the present Capitalist system, whose vices you begin to recognize.” Let us also remark that this authoritarian way of reasoning is but a justification of what is wrong in the present system. Wagedom was not instituted to remove the disadvantages of Communism; its origin, like that of the State and private ownership, is to be found elsewhere. It is born of slavery and serfdom imposed by force, and only wears a more modern garb. Thus the argument in favour of wagedom is as valueless as those by which they seek to apologize for private property and the State. We are, nevertheless, going to examine the objection, and see if there is any truth in it. To begin with, is it not evident that if a society, founded on the principle of free work, were really menaced by loafers, it could protect itself without an authoritarian organization and without having recourse to wagedom?
Pyotr Kropotkin (The Conquest of Bread (The Kropotkin Collection Book 1))
5. The most important sort of union that obtains among things, pragmatically speaking, is their GENERIC UNITY. Things exist in kinds, there are many specimens in each kind, and what the 'kind' implies for one specimen, it implies also for every other specimen of that kind. We can easily conceive that every fact in the world might be singular, that is, unlike any other fact and sole of its kind. In such a world of singulars our logic would be useless, for logic works by predicating of the single instance what is true of all its kind. With no two things alike in the world, we should be unable to reason from our past experiences to our future ones. The existence of so much generic unity in things is thus perhaps the most momentous pragmatic specification of what it may mean to say 'the world is One.' ABSOLUTE generic unity would obtain if there were one summum genus under which all things without exception could be eventually subsumed. 'Beings,' 'thinkables,' 'experiences,' would be candidates for this position. Whether the alternatives expressed by such words have any pragmatic significance or not, is another question which I prefer to leave unsettled just now. 6. Another specification of what the phrase 'the world is One' may mean is UNITY OF PURPOSE. An enormous number of things in the world subserve a common purpose. All the man-made systems, administrative, industrial, military, or what not, exist each for its controlling purpose. Every living being pursues its own peculiar purposes. They co-operate, according to the degree of their development, in collective or tribal purposes, larger ends thus enveloping lesser ones, until an absolutely single, final and climacteric purpose subserved by all things without exception might conceivably be reached. It is needless to say that the appearances conflict with such a view. Any resultant, as I said in my third lecture, MAY have been purposed in advance, but none of the results we actually know in is world have in point of fact been purposed in advance in all their details. Men and nations start with a vague notion of being rich, or great, or good. Each step they make brings unforeseen chances into sight, and shuts out older vistas, and the specifications of the general purpose have to be daily changed. What is reached in the end may be better or worse than what was proposed, but it is always more complex and different. Our different purposes also are at war with each other. Where one can't crush the other out, they compromise; and the result is again different from what anyone distinctly proposed beforehand. Vaguely and generally, much of what was purposed may be gained; but everything makes strongly for the view that our world is incompletely unified teleologically and is still trying to get its unification better organized. Whoever claims ABSOLUTE teleological unity, saying that there is one purpose that every detail of the universe subserves, dogmatizes at his own risk. Theologians who dogmalize thus find it more and more impossible, as our acquaintance with the warring interests of the world's parts grows more concrete, to imagine what the one climacteric purpose may possibly be like. We see indeed that certain evils minister to ulterior goods, that the bitter makes the cocktail better, and that a bit of danger or hardship puts us agreeably to our trumps. We can vaguely generalize this into the doctrine that all the evil in the universe is but instrumental to its greater perfection. But the scale of the evil actually in sight defies all human tolerance; and transcendental idealism, in the pages of a Bradley or a Royce, brings us no farther than the book of Job did—God's ways are not our ways, so let us put our hands upon our mouth. A God who can relish such superfluities of horror is no God for human beings to appeal to. His animal spirits are too high. In other words the 'Absolute' with his one purpose, is not the man-like God of common people.
Will James
Aristotle pro- poses the existence of a proton organon (primary instrument) of the soul located in the heart. It is composed of the same substance as the stars,*33 fiery spirit (pneuma), yet it is so subtle as to approximate the condition of the soul, while still being a “material” as such so that it may have contact with the corporeal world as well. The soul transmits its vital activities to the body by means of this pneumatic organ, and the body communicates sensory information to the soul by means of the phantasmata produced by this same proton organon. Pneuma, then, was con- ceived of as an intermediary principle, halfway between the material world and the immaterial soul. It was the principle of communication between the two most fundamental ousia, soul and body.
Leon Marvell (The Physics of Transfigured Light: The Imaginal Realm and the Hermetic Foundations of Science)
British businessman Cecil Rhodes, “who founded the Round Table groups, a precursor of the Council on Foreign Relations and its offshoot, The Trilateral Commission.” Members of the Frankfurt School sought to develop a theory of society based on Marxism. They, along with the Tavistock Institute, were instrumental in aligning America and the EU with their Marxist vision of state control and management of the economy. These organizations have worked to create new forms of state-run capitalism—a euphemism for socialism, which became wildly popular among youth during the presidential campaign of Vermont senator Bernie Sanders, a self-proclaimed socialist. Marxism, socialism, communism, and progressivism are designed to destroy the individuality of men and women created in God’s image. The goal is to create a hive mind where everyone thinks the same. In Marxism and its variants, the infinite, personal, living God of the universe is replaced by the state or the “collective.” This permits totalitarianism under a godless state. The Frankfurt School, whose representatives later occupied key positions in important American universities like Harvard University and the University of California, Berkeley, understood the importance of controlling the media in producing “massification.” Ultimately, ideas like massification, collectivism, conformity, and the New Age movement were designed by a secretive occult elite to control the masses. All these concepts contradict God’s plan for humanity.
Paul McGuire (Trumpocalypse: The End-Times President, a Battle Against the Globalist Elite, and the Countdown to Armageddon)
The catch here, as Ernest Gombrich insists, is that there is no innocent eye . 1 The eye comes always ancient to its work, obsessed by its own past and by old and new insinuations of the ear, nose, tongue, fingers, heart and brain. It functions not as an instrument self-powered and alone, but as a dutiful member of a complex and capricious organism. Not only how but what it sees is regulated by need and prejudice. It selects, rejects, organizes, discriminates, associates, classifies, analyses, constructs. It does not so much mirror as take and make; and what it takes and makes it sees not bare, as items without attributes, but as things, as food, as people, as enemies, as stars, as weapons. Nothing is seen nakedly or naked.
Nelson Goodman
(1) the origin of a specialized police function depends upon the division of society into dominant and subordinate classes with antagonistic interests; (2) specialized police agencies are generally characteristic only of societies politically organized as states; (3) in a period of transition, the crucial factor in delineating the modern specialized police function is an ongoing attempt at conversion of the social control (policing) mechanism from an integral part of the community structure to an agent of an emerging dominant class; and (4) the police institution is created by the emerging dominant class as an instrument for the preservation of its control over restricted access to basic resources, over the political apparatus governing this access, and over the labor force necessary to provide the surplus upon which the dominant class lives.
Kristian Williams (Our Enemies in Blue: Police and Power in America)
Marina admired the ravishing scene of the oak forest, traversed, in the late afternoon, by shafts of sunrays, like the immense flutes of of a grand organ instrument. A true autumn, whose unfolding beauty seemed to remain oblivious of the village misfortunes. The villagers speech always alludes to God. God is above all a confused notion to which they assign all that they had not accomplished, as well as all that they will never accomplish, ever. God – the Almighty Peasant, the Almighty Purveyor of seed and harvest. God, that nobody could do without, which slips on, like a threadbare coat.
Rodica Iulian (Les hommes de Pavlov: [roman])
Perkins grew up with the vocabulary of vocation, the need to suppress parts of yourself so you can be an instrument in a larger cause. Eisenhower grew up with the vocabulary of self-defeat. Day learned as a young woman the vocabulary of simplicity, poverty, and surrender. Marshall learned institutional thinking, the need to give oneself to organizations that transcend a lifetime. Randolph and Rustin learned reticence and the logic of self-discipline, the need to distrust oneself even while waging a noble crusade.
David Brooks (The Road to Character)
THE ARRIVAL OF DEVIL, DEMONS, HELL, RESURRECTION AND ARMAGEDDON WERE FOREIGN TO Judaism. With the return of the Jews from exile in Babylon, (539 BCE) came many other diverse ideas about god and goddesses and sex. The philosophers and rabbis brought back a recharged and unified religious idea of one god and his power. But instead of bringing back a purer religion they brought back one filled with non-Jewish baggage. The Babylonian group returned with many diverse ideas that did not fit well with this scheme. Most biblical scholars agree that Jews brought back from Babylon numerous concepts garnered from Persian Zoroastrianism, such as a devil, demons, hell, resurrection, afterlife and Armageddon. All of these ideas entered Judaism deeply and surfaced with fantastic aberrations in Christianity and Islam. Augustine’s teaching made it clear that Christians should realize erections were a disease caused by the original sin of lust. This one man, more than any other Christian, set the Church on a path of denying the body and denying sex and sensuality, and condemning women as instrument of the devil. “...everyone is evil and carnal because of Adam,” Augustine wrote. ‘every human has been contaminated”. He declared that semen was the agent transferring this pollution from one generation to the next. Pagans had been mocking Christian celibates as being unmanly according to the Roman tradition. Augustine said no; men who had sex conquered only weak women. At this point in time, the great phallus of creation, worshiped for millennia became the organ of uncontrollable lust to be suppressed in all of Europe. Augustine’s proclamations would proliferate all over Europe, self- loathing expanding like a plague across the continent. Catholic, Orthodox, and Protestant religions all inherited this lasting legacy for Western culture, enduring even after the partial eclipse of Catholic Church ideology in the Renaissance.
John R Gregg
Outside the wind rushed through the mountains, and thunder cracked. The dark clouds burst, and rain pelted down in sheets. Out of the trees loped a huge black wolf with pale, burning eyes. As he approached the small porch, the powerful body contorted, stretched, shape-shifted into a heavily muscled man with wide shoulders, long dark hair, and slashing silver eyes. He stepped onto the porch out of the pouring rain and regarded the two men facing him. The tension was tangible between Mikhail and Byron. Mikhail, as always, was inscrutable. Byron looked like a thundercloud. The newcomer’s eyebrows went up, and he leaned close to Byron. “The last time someone got Mikhail seriously angry, it was not a pretty sight. I do not wish to attempt to replace major organs in your body, so go take a walk and cool off.” The voice was beautiful, with a singsong cadence--compelling, soothing even, yet it clearly commanded. It was a voice so hypnotic, so mesmerizing, even those of their kind were drawn into its power. Gregori. The dark one. Ancient, powerful, instrument of justice. He dismissed Byron by simply turning his back and addressing Mikhail. “When you sent the call, you said it was Jacques, yet I cannot detect him. I have tried to touch him, but there is only emptiness.” “It is Jacques, yet he is not the same. Not turned, but he has been severely injured. He does not recognize us, and he is extremely dangerous. I cannot restrain him without further injuring him.” “He fought you?” The voice, as always, was mild, even gentle. “Absolutely, and he would again. He is more wild animal than man, and there is no reaching him. He will kill us if he can find the strength.” Gregori inhaled the wild night air. “Who is this woman?” “She is Carpathian, but she does not know our ways or respond in any way to our normal means of communication. She seems trained in the human practice of healing.” “A doctor?” “Perhaps. He protects her, yet he is abusive, as if he cannot separate right from wrong. I think he is trapped in a world of madness.
Christine Feehan (Dark Desire (Dark, #2))
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David Bailey
A handicapped person is, by force of circumstance, a potential expert, a mutant in the motor and sensory domain. It is no accident that the social is in creasingly being organized around him: the blind person and the spastic constitute testing grounds, interesting mechanisms which it seems proper to cerebralize, whilst at the same time socializing them for form's sake. They have it in them to become wonderful instruments, precisely because they are immobilized and therefore marked down for automatism and remote control. The normal man will never make such a good automaton as someone who is disabled or spastic. There is nothing new in all this. It was eunuchs who provided the most beautiful voices in the choirs of the Renaissance.
Jean Baudrillard (Cool Memories)
The entire death squad Operation 40, a strict secret team founded by George Bush, Richard Nixon and Allen Dulles initially formed to eliminate Fidel Castro, was present at Dallas’ Dealey Plaza on November 22, 1963.[87] Members of this death squad are also responsible for killing Che Guevara, Salvador Allende (President of Chile), Jaime Roldós (President of Ecuador) and Omar Torrijos (President of Panama). Later on, this death squad was also responsible for Operation Phoenix, the greatest murder scheme in Vietnam. Kennedy’s death was welcomed with relief by the FBI and CIA. Both organizations have always been an instrument of the global elite.
Robin de Ruiter (Worldwide Evil and Misery - The Legacy of the 13 Satanic Bloodlines)
No slave is a slave to the same lengths, and in so full a sense of the word, as a wife is . . . however brutal a tyrant she may unfortunately be chained to – though she may know that he hates her, . . . he can claim from her and enforce the lowest degradation of a human being, that of being made the instrument of an animal function contrary to her inclinations.26 At about the same time, in the United States, Elizabeth Cady Stanton declared that ‘society as organized today under the man power, is one grand rape of womanhood’.27
Carole Pateman (The Sexual Contract)
I'd been told that Catholic masses were stable and cold with dull organ music so I was surprised when the choir broke into song. They sang in Shona, with African drums and rattles, ngoma ne bosho. The women;s voices merged with men's bass producing an effect that was confusing but beautiful. At Forward with Faith Ministries we only used guitars, western drums and a keyboard, because Pastor Mavumba preached against using African Traditional instruments. He said that before the missionaries came, our people engaged in devil worship, so the instruments they used were the devil's instruments. We sang in English and he preached in English too, when he was not speaking in tongues. I was a bit confused; maybe the Catholic Church was the devil's church after all, but I couldn't stop my foot from tapping along to the music. [88]
Tendai Huchu (The Hairdresser of Harare)
the bourgeoisie wanted to insert something more than just the negative law of “this is not yours” between the worker and the production apparatus he had in his hands. A supplementary code was needed that complements this law and gets it to work: the worker himself had to be moralized. When he is told: “You are only your labor-power and I have paid the market price for it,”‡ and when so much wealth is put in his hands, it is necessary to inject into the relationship between the worker and what he is working on a whole series of obligations and constraints that overlay the law of wages, which is apparently the simple law of the market.§ The wage contract must be accompanied by a coercion that is like its validity clause: the working class must be “regenerated,” “moralized.” Thus the transfer of the penitentiary takes place with one social class applying it to another: it is in this class relationship between the bourgeoisie and the proletariat that the condensed and remodeled penitentiary system begins to function; it will be a political instrument of the control and maintenance of relations of production. Fourth, something more is needed for this supplementary code to function effectively and for the delinquent actually to appear as a social enemy: the actual separation of delinquents from non-delinquents within those lower strata practicing illegalism. The great continuous mass of economico-political illegalism, going from common law crime to political revolt, must be broken up and the purely delinquent must be placed on one side, and those free of delinquency, who may be called non-delinquent, on the other. Thus, the bourgeoisie has no great wish to suppress delinquency.18 The main objective of the penal system is breaking this continuum of lower-class illegalism and the organization of a world of delinquency. There are two instruments for this. On the one hand, an ideological instrument: the theory of the delinquent as social enemy. This is no longer someone who struggles against the law, who wishes to evade power, but someone who is at war with every member of society. And the suddenly monstrous face the criminal assumes at the end of the eighteenth century, in literature and in penal theorists, corresponds to this need to break lower-class illegalism
Michel Foucault (On the Punitive Society: Lectures at the Collège de France, 1972-1973)
You would never thereby learn that Africans first domesticated the sheep, goat, and cow, developed the idea of trial by jury, produced the first stringed instruments, and gave the world its greatest boon in the discovery of iron. You would never know that prior to the Mohammedan invasion about 1000 A.D. these natives in the heart of Africa had developed powerful kingdoms which were later organized as the Songhay Empire on the order of that of the Romans and boasting of similar grandeur.
Carter G. Woodson (The Mis-Education of the Negro)
The Politics of the Bible The key to seeing the political passion of the Bible is hearing and understanding its primary voices in their ancient historical contexts. These contexts are not only literary, but also political. The political context of the Bible is “the ancient domination system,” sometimes also called “the premodern domination system.” Both phrases are used in historical scholarship for the way “this world”—the humanly created world of societies, nations, and empires—was structured until the democratic and industrial revolutions of the past few centuries. Ancient Domination Systems Ancient domination systems began in the 3000s BCE. Two developments account for their emergence. The first was large-scale agriculture and the production of agricultural surpluses, made possible by the invention of metal and metal farm instruments, especially the plow, and the domestication of large animals. The second was the direct result of the first: cities—large concentrations of settled population—became possible. Before large-scale agriculture that produced surpluses, humans lived as nomads or in small settlements that depended on horticulture—gardening—for their sustenance. Cities created the need for a ruling class. One need was a protector class because many people lived outside of cities and knew that cities had food and wealth and were thus apt to attack them. A second need was to order the life of cities. People cannot live in concentrations of thousands without organization. Thus a ruling class of power and wealth emerged. Cities were quickly followed by kingdoms and empires, small and large, all in the same millennium.
Marcus J. Borg (Convictions: How I Learned What Matters Most)
The hand, for instance, is not simply a system of levers that makes it possible to grasp and manipulate objects, nor is it merely a sensory organ; it is in fact the instrument which makes possible many of our greatest technological and artistic achievements. It allows us to explore our world, to fashion instruments, to touch a loved one, and to create works of art. It is, to put it simply, an extension of the brain, without which the brain as we know it could not have evolved. The muscles that support upright posture, our shoulders, limbs, and voice—all are tangible aspects of our higher selves. To understand our physical design is to understand the underpinnings of our intellectual, social, and artistic lives.
Theodore Dimon Jr. (The Body in Motion: Its Evolution and Design)
Travel is torture. At least if we stick with the etymology of the word. Linguists tend to agree that the term comes from “travail” (“work” in French) or “travailen” (“torment” in Middle English). Not very tempting, is it? Well, wait for the worst part: these two words probably share an even more sinister meaning: according to author and journalist Simon Winchester, in fact, they very likely derive from the Latin term “tripalium”, an ancient torture instrument used in the Roman Empire. Today, when we think about travel, we picture fast trains, intercontinental flights in business class, sandy beaches, and Mojitos, but things were not always as smooth. Travelling was extremely difficult (and risky) in ancient times and organizing one’s travel was, indeed, a torture.
Simone Puorto