Organised Person Quotes

Another mound of boulders reared up before her. She scrabbled along the base of the mound, slipping and sliding, barely catching herself from tumbling down the slope. She caught sight of the person coming after her. It was a man, brown hair in a halo around his white face. He glared up at her, lips drawn back over stained teeth in a snarl, long, bare arms eating the ground in leaps against her ineffectual progress.

She was adamant that any organisation that labelled one group of people as evil would eventually do the same to others. That to treat any one person as less than human was to cheapen the very substance of humanity.

How passionately she longed to be important to somebody again - not important on platforms, not important as an asset in an organisation, but privately important, just to one other person, quite privately, nobody else to know or notice. It didn't seem much to ask in a world so crowded with people, just to have one of them, only one out of all the millions to oneself. Somebody who needed one, who thought of one, who was eager to come to one - oh, oh how dreadfully one wanted to be precious.

I grew up with all these hippies. Ten of them and one of me. None of them wanted to work and spent all their time talking and dreaming and fooling around. 90% of that hippie stuff is just bullshit but the ideals of that generation were very beautiful and powerful and rebellious. I had to dress and feed myself from the time I was six, which meant I became a very organised person. But there came a point when I was about seven or eight, when I saw the absurdity of living in a commune and I said to them, "Why don’t you just DO SOMETHING!?

I asked myself what I believed. I had never prayed a lot. I hoped hard, wished hard, but I didn't pray. I had developed a certain distrust of organised religion growing up, but I felt I had the capacity to be a spiritual person, and to hold some fervent beliefs. Quite simply, I believed I had a responsibility to be a good person, and that meant fair, honest, hardworking and honorable. If I did that, if I was good to my family, true to my friends, if I gave back to my community or to some cause, if I wasn't a liar, a cheat, or a thief, then I believed that should be enough. At the end of the day, if there was indeed some Body or presence standing there to judge me, I hoped I would be judged on whether I had lived a true life, not on whether I believed in a certain book, or whether I'd been baptised.

The degree of personal freedom that exists in a society is determined more by the economic and technological structure of the society than by its laws or its form of government. Most of the Indian nations of New England were monarchies, and many of the cities of the Italian Renaissance were controlled by dictators. But in reading about these societies one gets the impression that they allowed far more personal freedom than our society does. In part this was because they lacked efficient mechanisms for enforcing the ruler’s will: There were no modern, well-organised police forces, no rapid long-distance communications, no surveillance cameras, no dossiers of information about the lives of average citizens. Hence it was relatively easy to evade control.

If Nature abhors the void, the mind abhors what is meaningless. Show a person an ink-blot, and he will start at once to organise it into a hierarchy of shapes, tentacles, wheels, masks, a dance of figures.

All behavior involves conscious or unconscious selection of particular actions out of all those which are physically possible to the actor and to those persons over whom he exercises influence and authority.

Consumer culture and the capitalist mindset have taught us to substitute acts of personal consumption (or enlightenment) for organised political resistance

Down here in the street, there is a lot less of the law and a lot more personalities. Everyone has found their way around the particular law that influences their endeavors. No one absolutely adheres to the guidelines of the one true law. Everyone is just trying to get by; there’s no room or time for the law or the courts; everyone finds their own way. That’s how things get done, you get yours best you can and I get mine best I can, but sometimes we can get at crossed purposes with each other and then we sort it out ourselves. We don’t call the police, we don’t file a legal suit; we negotiate, we butt heads, but we resolve the issue. That’s what you are seeing Tom, how the real world goes around. Now have a drink, relax and see our other side of life.

In the letter he left for the coroner he had explained his reasoning (for suicide): that life is a gift bestowed without anyone asking for it; that the thinking person has a philosophical duty to examine both the nature of life and the conditions it comes with; and that if this person decides to renounce the gift no one asks for, it is the moral and human duty to act on the consequences of that decision. ... Alex showed me a clipping from the Cambridge Evening News. 'Tragic Death of "Promising" Young Man.' ... The verdict of the coroner's inquest had been that Adrian Flinn (22) had killed himself 'while the balance of his mind was disturbed.' ... The law, and society, and religion all said it was impossible to be sane, healthy, and kill yourself. Perhaps those authorities feared that the suicide's reasoning might impugn the nature and value of life as organised by the state which paid the coroner?

There is no organised encounter group. There is simply a freedom of expression - of feelings and thoughts - on any personally relevant issue.

The flowers are so beautiful, but God's love is infinitely stronger for us than the beauty of ALL flowers and all beautiful things combined!

No wonder everyone is keen to put their feet up and let Fate look after them. It's rather like your granddad. Or a very hands-on organised person, sort of your own personal PA. Only in my experience Fate is no such thing, and the same goes for his little brother, Destiny. Quite frankly they’ve made a real mess of things where I’m concerned. So from now on they can bugger off and stop meddling. I’m taking charge of my own life, and when it comes to love, Fate can mind its own bloody business.

As Lynn writes: "What angers me is the loss of control. At any moment someone could come to me, be dressed the right way and use the right code, and I no longer have free will. I will do anything that person requests. I hate them for that. Nothing else is as bad as known that I am always out of control; knowing that I am still a laboratory experiment, a puppet whose strings are hidden from ever but my handlers, and I don't yet know how to break free. p216

In the spiritual path, if you are dependent on any person or organisation, you can’t grow. At some point in time, you need to drop all dependency and walk alone with all humbleness and sincerity. In the silence of mind, eternity arises.

The whole tendency of modern life is towards scientific planning and organisation, central control, standardisation, and specialisation. If this tendency was left to work itself out to its extreme conclusion, one might expect to see the state transformed into an immense social machine, all the individual components of which are strictly limited to the performance of a definite and specialised function, where there could be no freedom because the machine could only work smoothly as long as every wheel and cog performed its task with unvarying regularity. Now the nearer modern society comes to the state of total organisation, the more difficult it is to find any place for spiritual freedom and personal responsibility. Education itself becomes an essential part of the machine, for the mind has to be as completely measured and controlled by the techniques of the scientific expert as the task which it is being trained to perform.

The all-powerful Zahir seemed to be born with every human being and to gain full strength in childhood, imposing rules that would thereafter always be respected: People who are different are dangerous; they belong to another tribe; they want our lands and our women. We must marry, have children, reproduce the species. Love is only a small thing, enough for one person, and any suggestion that the heart might be larger than this may seem perverse. When we are married we are authorised to take possession of the other person, body and soul. We must do jobs we detest because we are part of an organised society, and if everyone did what they wanted to do, the world would come to a standstill. We must buy jewelry; it identifies us with our tribe. We must be amusing at all times and sneer at those who express their real feelings; it's dangerous for a tribe to allow its members to show their feelings. We must at all costs avoid saying no because people prefer those who always say yes, and this allows us to survive in hostile territory. What other people think is more important than what we feel. Never make a fuss--it might attract the attention of an enemy tribe. If you behave differently you will be expelled from the tribe because you could infect others and destroy something that was extremely difficult to organise in the first place. We must always consider the look of our new cave, and if we don't have a clear idea of our own, then we must call a decorator who will do his best to show others what good taste we have. We must eat three meals a day, even if we're not hungry, and when we fail to fit the current ideal of beauty we must fast, even if we're starving. We must dress according to the dictates of fashion, make love whether we feel like it or not, kill in the name of our country, wish time away so that retirement comes more quickly, elect politicians, complain about the cost of living, change our hair-style, criticise anyone who is different, go to a religious service on Sunday, Saturday or Friday, depending on our religion, and there beg forgiveness for our sins and puff ourselves up with pride because we know the truth and despise he other tribe, who worship false gods. Our children must follow in our footsteps; after all we are older and know more about the world. We must have a university degree even if we never get a job in the area of knowledge we were forced to study. We must never make our parents sad, even if this means giving up everything that makes us happy. We must play music quietly, talk quietly, weep in private, because I am the all-powerful Zahir, who lays down the rules and determines the meaning of success, the best way to love, the importance of rewards.

Connection and teamwork are very much intertwined. If you can't connect with a person be a team player. If a person does not show teamwork connect with them. All engagement is centered around relationships

In illiterate societies people make all calculations and decisions in their heads. In literate societies people are organised into networks, so that each person is only a small step in a huge algorithm, and it is the algorithm as a whole that makes the important decisions. This is the essence of bureaucracy. Think

In fact, that particular article of clothing has already completed its role in your life, and you are free to say, "Thank you for giving me joy when I bought you," or "Thank you for teaching me what doesn't suit me," and let it go. Every object has a different role to play. Not all clothes have come to you to be worn threadbare. It is the same with people. Not every person you meet in your life will become a close friend or lover. Some you will find hard to get along with or impossible to like. But these people, too, teach you the precious lesson of who you DO like, so that you will appreciate those special people even more. When you come across something that you cannot part with, think carefully about its true purpose in your life. You'll be surprised at how many of the things you possess have already fulfilled their role. By acknowledging their contribution and letting them go with gratitude, you will be able to truly put the things you own, and your life in order. In the end, all that will remain are the things that you really treasure..p 60-61

Over centuries, organised perpetrator groups have observed and studied the way in which extreme childhood traumas, such as accidents, bereavement, war, natural disasters, repeated hospitalisations and surgeries, and (most commonly) child abuse (sexual, physical, and emotional) cause a child's mind to be split into compartments. Occult groups originally utilised this phenomenon to create alternative identities and what they believed to be “possession” by various spirits. In the twentieth century, probably beginning with the Nazis, other organised groups developed ways to harm children and deliberately structure their victims' minds in such a way that they would not remember what happened, or that if they began to remember they would disbelieve their own memories. Consequently, the memories of what has happened to a survivor are hidden within his or her inside parts.

Convincing a woman that she can only be fulfilled in a straight relationship is a way of pushing her into a corner. She no longer believes in herself. When women give themselves permission to live alone, to experience single life as a life like any other, with its shortcomings as well as its rewards, rather than as a punishment, they (re)discover that they don’t actually need a man, or at least not just any man, in their lives. They relish their autonomy and freedom. And when they do find a partner, it isn’t because they need one, it’s because they’ve met a person they genuinely want to commit to, with the intention of creating a relationship based on mutual fulfilment. Not because being single is a terrifying idea and Monsieur needs someone to wash his socks and organise his diary.

(Q: From an outsider’s perspective, what you call “chaos magick” has a lot of rules, discipline, and order involved, and doesn’t seem very chaotic at all. What would you say to such a person?) A: I differentiate sternly between Chaos and Entropy. Only highly ordered and structured systems can display complex creative and unpredictable behaviour, and then only if they have the capacity to act with a degree of freedom and randomness. Systems which lack structure and organisation usually fail to produce anything much, they just tend to drift down the entropy gradient. This applies both to people and to organisations.

In illiterate societies people make all calculations and decisions in their heads. In literate societies people are organised into networks, so that each person is only a small step in a huge algorithm, and it is the algorithm as a whole that makes the important decisions.

When we speak of confronting Empire, we need to identify what Empire means. Does it mean the US government (and its European satellites), the World Bank, the International Monetary Fund, the World Trade Organisation (WTO), and multinational corporations? Or is it something more than that?

Look everywhere. There are miracles and curiosities to fascinate and intrigue for many lifetimes: the intricacies of nature and everything in the world and universe around us from the miniscule to the infinite; physical, chemical and biological functionality; consciousness, intelligence and the ability to learn; evolution, and the imperative for life; beauty and other abstract interpretations; language and other forms of communication; how we make our way here and develop social patterns of culture and meaningfulness; how we organise ourselves and others; moral imperatives; the practicalities of survival and all the embellishments we pile on top; thought, beliefs, logic, intuition, ideas; inventing, creating, information, knowledge; emotions, sensations, experience, behaviour. We are each unique individuals arising from a combination of genetic, inherited, and learned information, all of which can be extremely fallible. Things taught to us when we are young are quite deeply ingrained. Obviously some of it (like don’t stick your finger in a wall socket) is very useful, but some of it is only opinion – an amalgamation of views from people you just happen to have had contact with. A bit later on we have access to lots of other information via books, media, internet etc, but it is important to remember that most of this is still just opinion, and often biased. Even subjects such as history are presented according to the presenter’s or author’s viewpoint, and science is continually changing. Newspapers and TV tend to cover news in the way that is most useful to them (and their funders/advisors), Research is also subject to the decisions of funders and can be distorted by business interests. Pretty much anyone can say what they want on the internet, so our powers of discernment need to be used to a great degree there too. Not one of us can have a completely objective view as we cannot possibly have access to, and filter, all knowledge available, so we must accept that our views are bound to be subjective. Our understanding and responses are all very personal, and our views extremely varied. We tend to make each new thing fit in with the picture we have already started in our heads, but we often have to go back and adjust the picture if we want to be honest about our view of reality as we continually expand it. We are taking in vast amounts of information from others all the time, so need to ensure we are processing that to develop our own true reflection of who we are.

Most organised abuser groups call each particular training a “programme”, as if you were a computer. Many specific trained behaviours have “on” and “off” triggers or switches. Some personality systems are set up with an inner world full of wires or strings that connect switches to their effects. These can facilitate a series of actions by a series of insiders. For example, one part watches the person function in the outside world, and presses a button if he or she sees the person disobeying instructions. The button is connected to an internal wire, which rings a bell in the ear of another part. This part then engages in his or her trained behaviour, opening a door to release the pain of a rape, or cutting the person's arm in a certain pattern, or pushing out a child part. So the watcher has no idea of who the other part is or what she or he does. These events can be quite complicated.

If you need one person to change your destiny, then you have not built a very solid organisation.

Keep in mind that the achievements of every successful person, product and organisation were once no more than aspirations. This is where you are right now.

it is our responsibility to take charge of our own personal and professional growth.

To give organisations precedence over persons is to subordinate ends to means.

Talking nonsense is as difficult for an intelligent person as talking sense is for an idiot.

A person who wishes to influence the decisions of governments, organisations and companies must therefore learn to speak in numbers.

everything related to the organisation of a funeral seems precision-tooled to make a person feel studded with tiny little pieces of glass.

Inescapable shock research continues to the present day. Although I am not a PETA person, I think it bears mentioning (again) that other species do not deliberately inflict uncontrollable, inescapable pain. Only humans do this — in the psych lab, in abusive families, in prisons, and in the extreme sadism of sexual psychopaths. Deliberate cruelty and the instrumental use of others is the sole province of homo sapiens.

Damals war der Ruf des Detektivs William A. Pinkerton und seines Auskunftsbüros sehr bedeutend. Der Mann war durch eine Reihe von Wechselfällen aus Armut zu hohem Ansehen in seinem sonderbaren und für manche Leute widerwärtigen Beruf emporgestiegen, aber für alle, die solche an sich unglücklichen Dienste benötigen, war seine wohlbekannte und patriotische Rolle im Bürgerkrieg und um Abraham Lincolns Person eine Empfehlung. Er oder vielmehr seine Organisation hatte diesen während der ganzen Dauer seiner stürmischen Amtszeit im Regierungspalast geschützt. Seine Firma hatte Niederlassungen in Philadelphia, Washington und New York, um nur die bedeutendsten Orte zu nennen.

I have said that in one respect my mind has changed during the last twenty or thirty years. Up to the age of thirty, or beyond it, poetry of many kinds, such as the works of Milton, Gray, Byron, Wordsworth, Coleridge, and Shelley, gave me great pleasure, and even as a schoolboy I took intense delight in Shakespeare, especially in the historical plays. I have also said that formerly pictures gave me considerable, and music very great delight. But now for many years I cannot endure to read a line of poetry: I have tried lately to read Shakespeare, and found it so intolerably dull that it nauseated me. I have also almost lost my taste for pictures or music. Music generally sets me thinking too energetically on what I have been at work on, instead of giving me pleasure. I retain some taste for fine scenery, but it does not cause me the exquisite delight which it formerly did. On the other hand, novels which are works of the imagination, though not of a very high order, have been for years a wonderful relief and pleasure to me, and I often bless all novelists. A surprising number have been read aloud to me, and I like all if moderately good, and if they do not end unhappily–against which a law ought to be passed. A novel, according to my taste, does not come into the first class unless it contains some person whom one can thoroughly love, and if a pretty woman all the better. This curious and lamentable loss of the higher aesthetic tastes is all the odder, as books on history, biographies, and travels (independently of any scientific facts which they may contain), and essays on all sorts of subjects interest me as much as ever they did. My mind seems to have become a kind of machine for grinding general laws out of large collections of facts, but why this should have caused the atrophy of that part of the brain alone, on which the higher tastes depend, I cannot conceive. A man with a mind more highly organised or better constituted than mine, would not, I suppose, have thus suffered; and if I had to live my life again, I would have made a rule to read some poetry and listen to some music at least once every week; for perhaps the parts of my brain now atrophied would thus have been kept active through use. The loss of these tastes is a loss of happiness, and may possibly be injurious to the intellect, and more probably to the moral character, by enfeebling the emotional part of our nature.

It was a rude and simple society and there were no laws to punish a starving man for expressing his need for food, such as have been established in a more humanitarian age; and the lack of any organised police permitted such persons to pester the wealthy without any great danger.

To honour his bills of exchange, Badoer had at least four accounts with local bankers in Constantinople, where banking was organised along the same lines as on the Rialto: a bank’s primary function was not to lend money, but to transfer the funds of its depositors, who personally presented themselves to authorise the transfer of money to creditor accounts in different cities.

The atomic scientists had become important people. That was their first discovery when they returned from their laboratories to the world at large. “Before the war we were supposed to be completely ignorant of the world and inexperienced in its ways. But now we are regarded as the ultimate authorities on all possible subjects, from nylon stockings to the best for of international organisation.

He asked the question: ‘What kind of company do we want this to be?’, and the answer built upon three principles: that people are happiest when they have personal control over their life; that people are ‘thinking, energetic, creative and caring’; and that the best human organisations are ones like voluntary bodies that are not managed by others, but in which participants coordinate among themselves. Defying

Wars are not a pub brawl. They are very complex projects that require an extraordinary degree of organisation, cooperation and appeasement. The ability to maintain peace at home, acquire allies abroad, and understand what goes through the minds of other people (particularly your enemies) is usually the key to victory. Hence an aggressive brute is often the worst choice to run a war. Much better is a cooperative person who knows how to appease, how to manipulate and how to see things from different perspectives. This is the stuff empire-builders are made of. The militarily incompetent Augustus succeeded in establishing a stable imperial regime, achieving something that eluded both Julius Caesar and Alexander the Great, who were much better generals. Both his admiring contemporaries and modern historians often attribute this

Families are organisations just like any organisation. Families need to have goals too. Every member of this organisation must be able to contribute to the family’s benefit, not compete to the family’s detriment. When the family has unified goals in addition to each member’s personal objectives, family relationships are smoother. Goals promote unity and cooperation and help each member to enjoy the fruits of the whole family’s efforts.

On September 14, 2015, the LIGO gravitational-wave detectors (built by a 1,000-person project that Rai and I and Ronald Drever co-founded, and Barry Barish organised, assembled and led) registered their first gravitational waves. By comparing the wave patterns with predictions from computer simulations, our team concluded that the waves were produced when two heavy black holes, 1.3 billion light years from Earth, collided. This was the beginning of gravitational-wave astronomy. Our team had achieved, for gravitational waves, what Galileo achieved for electromagnetic waves. I am confident that, over the coming several decades, the next generation of gravitational-wave astronomers will use these waves not only to test Stephen’s laws of black hole physics, but also to detect and monitor gravitational waves from the singular birth of our universe, and thereby test Stephen’s and others’ ideas about how our universe came to be.

At this point, I must describe an important study carried out by Clare W. Graves of Union College, Schenectady, N.Y. on deterioration of work standards. Professor Graves starts from the Maslow-McGregor assumption that work standards deteriorate when people react against workcontrol systems with boredom, inertia, cynicism... A fourteen-year study led to the conclusion that, for practical purposes, we may divide people up into seven groups, seven personality levels, ranging from totally selfpreoccupied and selfish to what Nietzsche called ‘a selfrolling wheel’-a thoroughly self-determined person, absorbed in an objective task. This important study might be regarded as an expansion of Shotover’s remark that our interest in the world is an overflow of our interest in ourselves—and that therefore nobody can be genuinely ‘objective’ until they have fully satiated the subjective cravings. What is interesting—and surprising—is that it should not only be possible to distinguish seven clear personality-ypes, but that these can be recognised by any competent industrial psychologist. When Professor Graves’s theories were applied in a large manufacturing organisation—and people were slotted into their proper ‘levels’—the result was a 17% increase in production and an 87% drop in grumbles. The seven levels are labelled as follows: (1) Autistic (2) Animistic (3) Awakening and fright (4) Aggressive power seeking (5) Sociocentric (6) Aggressive individualistic (7) Pacifist individualistic. The first level can be easily understood: people belonging to it are almost babylike, perhaps psychologically run-down and discouraged; there is very little to be done with these people. The animistic level would more probably be encountered in backward countries: primitive, superstitious, preoccupied with totems and taboos, and again poor industrial material. Man at the third level is altogether more wide-awake and objective, but finds the complexity of the real world frightening; the best work is to be got out of him by giving him rules to obey and a sense of hierarchical security. Such people are firm believers in staying in the class in which they were born. They prefer an autocracy. The majority of Russian peasants under the Tsars probably belonged to this level. And a good example of level four would probably be the revolutionaries who threw bombs at the Tsars and preached destruction. In industry, they are likely to be trouble makers, aggressive, angry, and not necessarily intelligent. Management needs a high level of tact to get the best out of these. Man at level five has achieved a degree of security—psychological and economic—and he becomes seriously preoccupied with making society run smoothly. He is the sort of person who joins rotary clubs and enjoys group activities. As a worker, he is inferior to levels three and four, but the best is to be got out of him by making him part of a group striving for a common purpose. Level six is a self-confident individualist who likes to do a job his own way, and does it well. Interfered with by authoritarian management, he is hopeless. He needs to be told the goal, and left to work out the best way to achieve it; obstructed, he becomes mulish. Level seven is much like level six, but without the mulishness; he is pacifistic, and does his best when left to himself. Faced with authoritarian management, he either retreats into himself, or goes on his own way while trying to present a passable front to the management. Professor Graves describes the method of applying this theory in a large plant where there was a certain amount of unrest. The basic idea was to make sure that each man was placed under the type of supervisor appropriate to his level. A certain amount of transferring brought about the desired result, mentioned above—increased production, immense decrease in grievances, and far less workers leaving the plant (7% as against 21% before the change).

Wars are not a pub brawl. They are very complex projects that require an extraordinary degree of organisation, cooperation and appeasement. The ability to maintain peace at home, acquire allies abroad, and understand what goes through the minds of other people (particularly your enemies) is usually the key to victory. Hence an aggressive brute is often the worst choice to run a war. Much better is a cooperative person who knows how to appease, how to manipulate and how to see things from different perspectives.

We are Anonymous! We are the difference between the light and the dark, We are Justice. We believe in freedom, equality, human rights. and we stand as one! We don't have to prove that we can hack. we dont have to hack. we're not a group or an organisation. were a movement, a movement of people, people who believe in the right thing. We are everyone, your best friend, your brother, your sister, your mother, a random person you see on the streets, if not, we represent them, everyone who's not corrupt. We are anonymous. expect us!

The Great Race seemed to form a single, loosely knit nation or league, with major institutions in common, though there were four definite divisions. The political and economic system of each unit was a sort of fascistic socialism, with major resources rationally distributed, and power delegated to a small governing board elected by the votes of all able to pass certain educational and psychological tests. Family organisation was not overstressed, though ties among persons of common descent were recognised, and the young were generally reared by their parents.

Wars are not a pub brawl. They are very complex projects that require an extraordinary degree of organisation, cooperation and appeasement. The ability to maintain peace at home, acquire allies abroad, and understand what goes through the minds of other people (particularly your enemies) is usually the key to victory. Hence an aggressive brute is often the worst choice to run a war. Much better is a cooperative person who knows how to appease, how to manipulate and how to see things from different perspectives. This is the stuff empire-builders are made of. The

Fifteen years ago, a business manager from the United States came to Plum Village to visit me. His conscience was troubled because he was the head of a firm that designed atomic bombs. I listened as he expressed his concerns. I knew if I advised him to quit his job, another person would only replace him. If he were to quit, he might help himself, but he would not help his company, society, or country. I urged him to remain the director of his firm, to bring mindfulness into his daily work, and to use his position to communicate his concerns and doubts about the production of atomic bombs. In the Sutra on Happiness, the Buddha says it is great fortune to have an occupation that allows us to be happy, to help others, and to generate compassion and understanding in this world. Those in the helping professions have occupations that give them this wonderful opportunity. Yet many social workers, physicians, and therapists work in a way that does not cultivate their compassion, instead doing their job only to earn money. If the bomb designer practises and does his work with mindfulness, his job can still nourish his compassion and in some way allow him to help others. He can still influence his government and fellow citizens by bringing greater awareness to the situation. He can give the whole nation an opportunity to question the necessity of bomb production. Many people who are wealthy, powerful, and important in business, politics, and entertainment are not happy. They are seeking empty things - wealth, fame, power, sex - and in the process they are destroying themselves and those around them. In Plum Village, we have organised retreats for businesspeople. We see that they have many problems and suffer just as others do, sometimes even more. We see that their wealth allows them to live in comfortable conditions, yet they still suffer a great deal. Some businesspeople, even those who have persuaded themselves that their work is very important, feel empty in their occupation. They provide employment to many people in their factories, newspapers, insurance firms, and supermarket chains, yet their financial success is an empty happiness because it is not motivated by understanding or compassion. Caught up in their small world of profit and loss, they are unaware of the suffering and poverty in the world. When we are not int ouch with this larger reality, we will lack the compassion we need to nourish and guide us to happiness. Once you begin to realise your interconnectedness with others, your interbeing, you begin to see how your actions affect you and all other life. You begin to question your way of living, to look with new eyes at the quality of your relationships and the way you work. You begin to see, 'I have to earn a living, yes, but I want to earn a living mindfully. I want to try to select a vocation not harmful to others and to the natural world, one that does not misuse resources.' Entire companies can also adopt this way of thinking. Companies have the right to pursue economic growth, but not at the expense of other life. They should respect the life and integrity of people, animals, plants and minerals. Do not invest your time or money in companies that deprive others of their lives, that operate in a way that exploits people or animals, and destroys nature. Businesspeople who visit Plum Village often find that getting in touch with the suffering of others and cultivating understanding brings them happiness. They practise like Anathapindika, a successful businessman who lived at the time of the Buddha, who with the practise of mindfulness throughout his life did everything he could to help the poor and sick people in his homeland.

Writing has thus enabled humans to organise entire societies in an algorithmic fashion. We encountered the term ‘algorithm’ when we tried to understand what emotions are and how brains function, and defined it as a methodical set of steps that can be used to make calculations, resolve problems and reach decisions. In illiterate societies people make all calculations and decisions in their heads. In literate societies people are organised into networks, so that each person is only a small step in a huge algorithm, and it is the algorithm as a whole that makes the important decisions. This is the essence of bureaucracy.

Constitutional government, the balance of power, legal guarantees, the whole edifice of political civilisation slowly built up over the course of the ages and always incomplete, is calmly pushed aside. They accept an absolute State, allegedly in the service of the Revolution; they are not interested in the plurality of parties and the autonomy of working-class organisations. They do not protest against lawyers bullying their clients and accused persons confessing to imaginary crimes. After all, is not revolutionary justice directed towards the ‘radical solution of the problem of coexistence’, whilst ‘liberal justice’ applies unjust laws?

Mum was pregnant, then there was Sharron. [...] I wanted to keep him away from her - but for the wrong reasons. In my head he was mine, he was my special person but, of course, as I was getting older, his interest in me was waning anyway. I don't know whether it was because he had lost interest in me, or because the abuse elsewhere was so horrific, particularly without him in my life to make things seem better but, whatever the reason, I soon moved from wanted him to leave Sharron alone for my sake, to wanting him to leave her alone for the right reasons. She was tiny, just a toddler, and the thought of him touching her or abusing her horrified me. I started trying to attract his attention whenever he looked at her. I'd dance, I'd sing, I'd sit on his lap. I'd do a hundred things that were completely out of character - anything, anything to avoid seeing that look in his eye when he glanced at the baby. I knew that he was planing to do to her what he had done to me. I tried to get in the way, I tried to get him to play with me, but once Sharron was about three, the penny finally dropped. I had always thought he wasn't in the same category as the others; they weren't nice, and he always was. But as she began to replace me, it made me face up to things. What Uncle Andrew did wasn't right. [...] Even though I loved my uncle, and craved his attention, the thought of him coming into my bed was starting to repulse me. sharron slept in my bed, too, by then, and I wanted that to continue because I wanted to protect her. Of course, there were plenty of times when I wasn't there. I was still being taken away to be abused. I was at school; Sharon was often left unprotected. Something must have been happening because she started wetting the bed almost every night. This was a sign that even I couldn't turn away from. Sharon was being abused. I was sure of it. But I wouldn't stand for it, not for much longer. p209-2010

The ‘Regal Seven (key) Ingredients of a Successful Company’ is: Pursue the goal of Profit Maximization keeping in mind the shareholders interests. To be achieved by developing and rendering Quality Goods and Services at a Reasonable Price. By inculcating Value and Ethics within the structure Through Sound People Management principles devised and effectively implemented. Further organizing Learning Programs and instill concept of ‘Learning and Earning’ Develop/Construct Customer Satisfaction. Build-Build-Build ; Build vision based values, Build your staff, Build customer satisfaction ; and witness your organization being built in the market.

At the very least, it’s clear the decision to use sex-incongruent language of any sort should normally be a free choice. It’s not acceptable on the part of any organisation to coercively require this on pain of sanction. Trying to encourage social norms of politeness in a company or institution, including encouraging people to use preferred pronouns where sex isn’t relevant, is one thing; having HR departments threaten people with accusations of ‘transphobia’ and ‘hate speech’ if they don’t is quite another. As a trans person, having your preferred pronouns or other sex-incongruent terms used by others is a courtesy on their part and not a right on yours.

On September 14, 2015, the LIGO gravitational-wave detectors (built by a 1,000-person project that Rai and I and Ronald Drever co-founded, and Barry Barish organised, assembled and led) registered their first gravitational waves. By comparing the wave patterns with predictions from computer simulations, our team concluded that the waves were produced when two heavy black holes, 1.3 billion light years from Earth, collided. This was the beginning of gravitational-wave astronomy. Our team had achieved, for gravitational waves, what Galileo achieved for electromagnetic waves. I am confident that, over the coming several decades, the next generation of gravitational-wave astronomers will use these waves not only to test Stephen’s laws of black hole physics, but also to detect and monitor gravitational waves from the singular birth of our universe, and thereby test Stephen’s and others’ ideas about how our universe came to be. During our glorious year of 1974–5, while I was dithering over gravitational waves, and Stephen was leading our merged group in black hole research, Stephen himself had an insight even more radical than his discovery of Hawking radiation. He gave a compelling, almost airtight proof that, when a black hole forms and “and then subsequently evaporates away completely by emitting radiation, the information that went into the black hole cannot come back out. Information is inevitably lost.

I’m not… What’s wrong with them believing?” Bea asked, a note of pleading creeping, uninvited, into her voice. “You do not sell belief, you sell belief-in. Belief in true love, as if everyone were entitled to it. Belief in a simple solution to a complex problem. Belief in one type of person, one type of future.” “No I don’t. I offer people dreams, and hope, and, and, something to organise their lives with,” Bea said, not sure why she was trying to convince him. “I don’t make them into ‘one person’.” “Oh no? Let me recall your doctrine: Kings, Princes and their ilk must marry girls whose only asset is their beauty. Not clever girls, not worthy girls, not girls who could rule. Powerful women, older women – like one day you will become – are nought but wicked creatures, consumed with jealousy and unfit to hold position. No,” he said as Bea began to speak, “I am not finished. Let us turn our attention to the men. As long as the woman is something to be won, it follows only the worthy will prevail. It matters not if they truly love the girl, nor if the man is cruel or arrogant or unfit to tie his own doublet. As long as he has wealth and completes whatever trials are decided fit, he is suitable. For what is stupidity or arrogance when compared against a crown? The good will win, and the wicked perish, and you and your stories decide what makes a person good or wicked. Not life. Not choice. Not even common sense. You.

adult men enjoy having sex with one another, and they don’t harm anyone while doing so, why should it be wrong, and why should we outlaw it? It is a private matter between these two men, and they are free to decide about it according to their own personal feelings. If in the Middle Ages two men confessed to a priest that they were in love with one another, and that they had never felt so happy, their good feelings would not have changed the priest’s damning judgement – indeed, their lack of guilt would only have worsened the situation. Today, in contrast, if two men are in love, they are told: ‘If it feels good – do it! Don’t let any priest mess with your mind. Just follow your heart. You know best what’s good for you.’ Interestingly enough, today even religious zealots adopt this humanistic discourse when they want to influence public opinion. For example, every year for the past decade the Israeli LGBT community has held a gay pride parade in the streets of Jerusalem. It’s a unique day of harmony in this conflict-riven city, because it is the one occasion when religious Jews, Muslims and Christians suddenly find a common cause – they all fume in accord against the gay parade. What’s really interesting, though, is the argument they use. They don’t say, ‘These sinners shouldn’t hold a gay parade because God forbids homosexuality.’ Rather, they explain to every available microphone and TV camera that ‘seeing a gay parade passing through the holy city of Jerusalem hurts our feelings. Just as gay people want us to respect their feelings, they should respect ours.’ On 7 January 2015 Muslim fanatics massacred several staff members of the French magazine Charlie Hebdo, because the magazine published caricatures of the prophet Muhammad. In the following days, many Muslim organisations condemned the attack, yet some could not resist adding a ‘but’ clause. For example, the Egyptian Journalists Syndicate denounced the terrorists for their use of violence, but in the same breath denounced the magazine for ‘hurting the feelings of millions of Muslims across the world’.2 Note that the Syndicate did not blame the magazine for disobeying God’s will. That’s what we call progress.

Roboute Guilliman was able to focus on dozens of things at once and give them attention in excess of what most mortal minds could achieve dealing with just one such subject. It was what made him such a good logistician, and while the Lion might not have a great many compliments ready for his brother, the Lord of Ultramar’s organisational skills could not be denied: many of the Ultramarines’ successes came down to simply never encountering a situation for which they were not prepared. Guilliman himself had only ever been an adequate combatant in person, however; at least so far as their brotherhood went. The Lion has sometimes wondered if that was because Roboute was never able to properly give his full attention to anything.

These are touchy times. National sensitivities are on permanent alert and it's getting harder by the moment to say boo to a goose, lest the goose in question belong to the paranoid majority (goosism under threat), the thin-skinned minority (victims of goosophobia), the militant fringe (Goose Sena), the separatists (Goosistan Liberation Front), the increasingly well organised cohorts of society's historical outcasts (the ungoosables, or Scheduled Geese), or the the devout followers of of that ultimate guru duck, the sainted Mother Goose. Why, after all, would any sensible person wish to say boo in the first place? By constantly throwing dirt, such boxers disqualify themselves from serious consideration (they cook their own goose).

I have arrived at the conviction that no mere institutions, however wise, and however much thought may have been required to organise and arrange them, can attach class to class as they should be attached, unless the working of such institutions bring the individuals of the different classes into actual personal contact. Such intercourse is the very breath of life. A working man can hardly be made to feel and know how much his employer may have laboured in his study at plans for the benefit of his workpeople. A complete plan emerges like a piece of machinery, apparently fitted for every emergency. But the hands accept it as they do machinery, without understanding the intense mental labour and forethought required to bring it to such perfection. But I would take an idea, the working out of which would necessitate personal intercourse; it might not go well at first, but at every hitch interest would be felt by an increasing number of men, and at last its success in working come to be desired by all, as all had borne a part in the formation of the plan; and even then I am sure that it would lose its vitality, cease to be living, as soon as it was no longer carried on by that sort of common interest which invariably makes people find means and ways of seeing each other, and becoming acquainted with each other's characters and person, and even tricks of temper and modes of speech. We should understand each other better, and I'll venture to say we should like each other more.

The role played by women in history is as underwritten in India as anywhere, so it is only right to end with a mention of another woman of Kerala whose part in its history has only recently been publicly recognised. Her name was Velathu Lakshmikutty and she died in 2013 at the fine old age of 102 (see page 297). In 1952 she organised and led a march by women against the Manimalarkavu temple in Velur, Cochin, which – unbelievable as it seems to us today – was still requiring avarna women like herself to attend the Manimalarkavu pooram spring festival with breasts exposed. The protest that she led finally brought that particularly shaming form of caste discrimination to an end, although it serves as a reminder that the oppression of the powerless by the powerful is far from being a thing of the past.

Some mental healthcare workers are aware of clients with high needs, such as dissociative disorders and personality disorders, who have histories of sexual abuse (contact offences), usually from early childhood, involving two or more adults acting together and multiple child victims (Gold et al., 1996; McClellan et al., 1995; Middleton & Butler, 1998). This has been defined as “organised abuse” (Bibby, 1996; La Fontaine, 1993). Excluded from this definition are cases where a child is sexually abused by multiple perpetrators who are unaware of one another, such as survival sex amongst homeless youths, or where abuse is limited to a single household or family and there are no extra-familial victims (La Fontaine, 1993). Organised abuse: A neglected category of sexual abuse. Journal of Mental Health, 2012; 21(5): 499–508

Batley insisted that no cult existed but the jury found him guilty of 35 offences including 11 rapes. three indecent assaults, causing prostitution for personal gain, causing a child to have sex and inciting a child to have sex. The three women, who got Egyptian Eye of Horus tattoos apparently to show their allegiance to their organisation, were found guilty of sex-related charges. Young boys and girls were procured by cult members to take part in sex sessions, the trial heard. The group preyed on vulnerable youngsters, impelling them to join with veiled death threats. Batley was accused of forcing a number of his victims into prostitution. (Morris 2011) There are, after all, no paedophile rings; there is no ritual abuse; recovered memories cannot he trusted; not all victimization claims are legitimate. (Pratt 2009: 70)

One would expect political conservatives to dislike existentialism; more surprisingly, Marxists hated it too. Sartre is now often remembered as an apologist for Communist regimes, yet for a long time he was vilified by the party. After all, if people insisted on thinking of themselves as free individuals, how could there ever be a properly organised revolution? Marxists thought humanity was destined to move through determined stages towards socialist paradise; this left little room for the idea that each of us is personally responsible for what we do. From different ideological starting points, opponents of existentialism almost all agreed that it was, as an article in Les nouvelles littéraires phrased it, a ‘sickening mixture of philosophic pretentiousness, equivocal dreams, physiological technicalities, morbid tastes and hesitant eroticism … an introspective embryo that one would take distinct pleasure in crushing’.

The fact is that society produces very many persons fit for “the cause”, but we are unable to make use of them all. The critical, transitional state of our movement in this respect may be formulated as follows: There are no people — yet there is a mass of people. There is a mass of people, because the working class and increasingly varied social strata, year after year, produce from their ranks an increasing number of discontented people who desire to protest, who are ready to render all the assistance they can in the struggle against absolutism, the intolerableness of which, though not yet recognised by all, is more and more acutely sensed by increasing masses of the people. At the same time, we have no people, because we have no leaders, no political leaders, no talented organisers capable of arranging. extensive and at the same time uniform and harmonious work that would employ all forces, even the most inconsiderable.

The concept of this Idea has being only as mind, as something knowing itself and actual, because it is the objectification of itself, the movement running through the form of its moments. It is therefore (A) ethical mind in its natural or immediate phase—the Family. This substantiality loses its unity, passes over into division, and into the phase of relation, i.e. into (B) Civil Society—an association of members as self-subsistent individuals in a universality which, because of their self-subsistence, is only abstract. Their association is brought about by their needs, by the legal system—the means to security of person and property—and by an external organisation for attaining their particular and common interests. This external state (C) is brought back, to and welded into unity in the Constitution of the State which is the end and actuality of both the substantial universal order and the public life devoted thereto.

When there is an autocracy, we may be sure that the masses will some day overthrow it; and when there is a democracy or ochlocracy, we may be sure that some group of mentally and physically superior individuals will some day overthrow it by establishing a more or less enduring (but never wholly permanent) supremacy, either through judg­ment in playing men against each other, or through patience and abil­ity in concentrating power by taking advantage of the indolence of the majority. In a word, the social organisation of humanity is in a state of perpetually and incurably unstable equilibrium. I believe in an aristocracy, because I deem it the only agency for the creation of those refinements which make life endurable for the human animal of high organisation. In an aristocracy some persons have a great deal to live for. In a democracy most persons have a little to live for. In an ochlocracy no­body has anything to live for.

You find nothing like that among humans. Yes, human groups may have distinct social systems, but these are not genetically determined, and they seldom endure for more than a few centuries. Think of twentieth-century Germans, for example. In less than a hundred years the Germans organised themselves into six very different systems: the Hohenzollern Empire, the Weimar Republic, the Third Reich, the German Democratic Republic (aka communist East Germany), the Federal Republic of Germany (aka West Germany), and finally democratic reunited Germany. Of course the Germans kept their language and their love of beer and bratwurst. But is there some unique German essence that distinguishes them from all other nations, and that has remained unchanged from Wilhelm II to Angela Merkel? And if you do come up with something, was it also there 1,000 years ago, or 5,000 years ago? The (unratified) Preamble of the European Constitution begins by stating that it draws inspiration ‘from the cultural, religious and humanist inheritance of Europe, from which “have developed the universal values of the inviolable and inalienable rights of the human person, democracy, equality, freedom and the rule of law’.3 This may easily give one the impression that European civilisation is defined by the values of human rights, democracy, equality and freedom. Countless speeches and documents draw a direct line from ancient Athenian democracy to the present-day EU, celebrating 2,500 years of European freedom and democracy. This is reminiscent of the proverbial blind man who takes hold of an elephant’s tail and concludes that an elephant is a kind of brush. Yes, democratic ideas have been part of European culture for centuries, but they were never the whole. For all its glory and impact, Athenian democracy was a half-hearted experiment that survived for barely 200 years in a small corner of the Balkans. If European civilisation for the past twenty-five centuries has been defined by democracy and human rights, what are we to make of Sparta and Julius Caesar, of the Crusaders and the conquistadores, of the Inquisition and the slave trade, of Louis XIV and Napoleon, of Hitler and Stalin? Were they all intruders from some foreign civilisation?

The 8 Play Personalities The Collector loves to gather and organise, enjoying activities like searching for rare plants, or rummaging around in archives or garage sales. The Competitor enjoys games and sports, and takes pleasure in trying their best and winning. The Explorer likes to wander, discovering new places and things they’ve never seen, through hiking, road tripping and other adventures. The Creator finds joy in making things, and can spend hours every day drawing, painting, making music, gardening and more. The Storyteller has an active imagination and uses their imagination to entertain others. They’re drawn to activities like writing, dance, theatre and role-playing games. The Joker endeavours to make people laugh, and may play by performing stand-up, doing improv, or just pulling a lot of pranks to make you smile. The Director likes to plan, organise and lead others, and can fit into many different roles and activities, from directing stage performances to running a company, to working in political or social advocacy. The Kinesthete finds play in physical activities like acrobatics, gymnastics and free running.

what about your new way of looking at things? We seem to have wandered rather a long way from that.’ ‘Well, as a matter of fact,’ said Philip, ‘we haven’t. All these camisoles en flanelle and pickled onions and bishops of cannibal islands are really quite to the point. Because the essence of the new way of looking is multiplicity. Multiplicity of eyes and multiplicity of aspects seen. For instance, one person interprets events in terms of bishops; another in terms of the price of flannel camisoles; another, like that young lady from Gulmerg,’ he nodded after the retreating group, ‘thinks of it in terms of good times. And then there’s the biologist, the chemist, the physicist, the historian. Each sees, professionally, a different aspect of the event, a different layer of reality. What I want to do is to look with all those eyes at once. With religious eyes, scientific eyes, economic eyes, homme moyen sensuel eyes . . .’ ‘Loving eyes too.’ He smiled at her and stroked her hand. ‘The result . . .’ he hesitated. ‘Yes, what would the result be?’ she asked. ‘Queer,’ he answered. ‘A very queer picture indeed.’ ‘Rather too queer, I should have thought.’ ‘But it can’t be too queer,’ said Philip. ‘However queer the picture is, it can never be half so odd as the original reality. We take it all for granted; but the moment you start thinking, it becomes queer. And the more you think, the queerer it grows. That’s what I want to get in this book—the astonishingness of the most obvious things. Really any plot or situation would do. Because everything’s implicit in anything. The whole book could be written about a walk from Piccadilly Circus to Charing Cross. Or you and I sitting here on an enormous ship in the Red Sea. Really, nothing could be queerer than that. When you reflect on the evolutionary processes, the human patience and genius, the social organisation, that have made it possible for us to be here, with stokers having heat apoplexy for our benefit and steam turbines doing five thousand revolutions a minute, and the sea being blue, and the rays of light not flowing round obstacles, so that there’s a shadow, and the sun all the time providing us with energy to live and think—when you think of all this and a million other things, you must see that nothing could well be queerer and that no picture can be queer enough to do justice to the facts.’ ‘All the same,’ said Elinor, after a long silence, ‘I wish one day you’d write a simple straightforward story about a young man and a young woman who fall in love and get married and have difficulties, but get over them, and finally settle down.’ ‘Or

Of course the no-government ethics will meet with at least as many objections as the no-capital economics. Our minds have been so nurtured in prejudices as to the providential functions of government that anarchist ideas must be received with distrust. Our whole education, from childhood to the grave, nurtures the belief in the necessity of a government and its beneficial effects. Systems of philosophy have been elaborated to support this view; history has been written from this standpoint; theories of law have been circulated and taught for the same purpose. All politics are based on the same principle, each politician saying to people he wants to support him: “Give me the governmental power; I will, I can, relieve you from the hardships of your present life.” All our education is permeated with the same teachings. We may open any book of sociology, history, law, or ethics: everywhere we find government, its organisation, its deeds, playing so prominent a part that we grow accustomed to suppose that the State and the political men are everything; that there is nothing behind the big statesmen. The same teachings are daily repeated in the Press. Whole columns are filled up with minutest records of parliamentary debates, of movements of political persons. And, while reading these columns, we too often forget that besides those few men whose importance has been so swollen up as to overshadow humanity, there is an immense body of men—mankind, in fact—growing and dying, living in happiness or sorrow, labouring and consuming, thinking and creating. And yet, if we revert from the printed matter to our real life, and cast a broad glance on society as it is, we are struck with the infinitesimal part played by government in our life. Millions of human beings live and die without having had anything to do with government. Every day millions of transactions are made without the slightest interference of government; and those who enter into agreements have not the slightest intention of breaking bargains. Nay, those agreements which are not protected by government (those of the exchange, or card debts) am perhaps better kept than any others. The simple habit of keeping one's word, the desire of not losing confidence, are quite sufficient in an overwhelming majority of cases to enforce the keeping of agreements. Of course it may be said that there is still the government which might enforce them if necessary. But without speaking of the numberless cases which could not even be brought before a court, everyone who has the slightest acquaintance with trade will undoubtedly confirm the assertion that, if there were not so strong a feeling of honour in keeping agreements, trade itself would become utterly impossible.

Prior to the invention of writing, stories were confined by the limited capacity of human brains. You couldn’t invent overly complex stories which people couldn’t remember. With writing you could suddenly create extremely long and intricate stories, which were stored on tablets and papyri rather than in human heads. No ancient Egyptian remembered all of pharaoh’s lands, taxes and tithes; Elvis Presley never even read all the contracts signed in his name; no living soul is familiar with all the laws and regulations of the European Union; and no banker or CIA agent tracks down every dollar in the world. Yet all of these minutiae are written somewhere, and the assemblage of relevant documents defines the identity and power of pharaoh, Elvis, the EU and the dollar. Writing has thus enabled humans to organise entire societies in an algorithmic fashion. We encountered the term ‘algorithm’ when we tried to understand what emotions are and how brains function, and defined it as a methodical set of steps that can be used to make calculations, resolve problems and reach decisions. In illiterate societies people make all calculations and decisions in their heads. In literate societies people are organised into networks, so that each person is only a small step in a huge algorithm, and it is the algorithm as a whole that makes the important decisions. This is the essence of bureaucracy.

Predictable but Contingent: The First ‘Political’ Killing at Karachi University On 25 February 1981, a group of left-wing students from the NSF and PSF was gathered at the Arts Faculty lobby of KU for a demonstration in downtown Karachi when they heard that a military jeep was parked in front of the Administration building. An army major had come to help his daughter get admitted to the university and though he was there for personal reasons, the students were enraged—this was Zia’s Pakistan, a country under military rule, where the left was living its twilight but remained a force to be reckoned with on the campuses, particularly in Karachi. As the organiser of the demonstration, Akram Qaim Khani, recalls, ‘it was a surprise. It was a challenge to us. I was a student leader and the army was in my university…’. At Khani’s instigation, the fifty-odd crowd set off for the Administration building, collected petrol from parked cars, filled a Coca-Cola bottle with it and tried to set fire to the jeep. Khani claims that he saved the driver (‘he ran away, anyway…’), so no one was hurt in the incident, but while the students—unsuccessfully—tried to set the jeep on fire, a group of Thunder Squad militants arrived on the scene and assaulted the agitators. Khani (who contracted polio in his childhood and thus suffered from limited mobility) had been spared from physical assault in the past (‘even the big badmash thought “we cannot touch Akram, otherwise his friends will kill us’”), but this time he was roughed up by Thunder Squad badmashs Farooq and Zarar Khan, and he was eventually captured, detained, and delivered to the army, which arrested him.

People in their sixties usually exercise power over people in their twenties, even though twentysomethings are much stronger than their elders. The typical plantation owner in Alabama in the mid-nineteenth century could have been wrestled to the ground in seconds by any of the slaves cultivating his cotton fields. Boxing matches were not used to select Egyptian pharaohs or Catholic popes. In forager societies, political dominance generally resides with the person possessing the best social skills rather than the most developed musculature. In organised crime, the big boss is not necessarily the strongest man. He is often an older man who very rarely uses his own fists; he gets younger and fitter men to do the dirty jobs for him. A guy who thinks that the way to take over the syndicate is to beat up the don is unlikely to live long enough to learn from his mistake. Even among chimpanzees, the alpha male wins his position by building a stable coalition with other males and females, not through mindless violence. In fact, human history shows that there is often an inverse relation between physical prowess and social power. In most societies, it’s the lower classes who do the manual labour. This may reflect Homo sapiens’ position in the food chain. If all that counted were raw physical abilities, Sapiens would have found themselves on a middle rung of the ladder. But their mental and social skills placed them at the top. It is therefore only natural that the chain of power within the species will also be determined by mental and social abilities more than by brute force. It is therefore hard to believe that the most influential and most stable social hierarchy in history is founded on men’s ability physically to coerce women.

At a time when I believed what people told me, I should have been tempted to believe Germany, then Bulgaria, then Greece when they proclaimed their pacific intentions. But since my life with Albertine and with Françoise had accustomed me to suspect those motives they did not express, I did not allow any word, however right in appearance of William II, Ferdinand of Bulgaria or Constantine of Greece to deceive my instinct which divined what each one of them was plotting. Doubtless my quarrels with Françoise and with Albertine had only been little personal quarrels, mattering only to the life of that little spiritual cellule which a human being is. But in the same way as there are bodies of animals, human bodies, that is to say, assemblages of cellules, which, in relation to one of them alone, are as great as a mountain, so there exist enormous organised groupings of individuals which we call nations; their life only repeats and amplifies the life of the composing cellules and he who is not capable of understanding the mystery, the reactions and the laws of those cellules, will only utter empty words when he talks about struggles between nations. But if he is master of the psychology of individuals, then these colossal masses of conglomerate individuals facing one another will assume in his eyes a more formidable beauty than a fight born only of a conflict between two characters, and he will see them on the scale on which the body of a tall man would be seen by infusoria of which it would require more than ten thousand to fill one cubic milimeter. Thus for some time past the great figure of France, filled to its perimeter with millions of little polygons of various shapes and the other figure of Germany filled with even more polygons were having one of those quarrels which, in a smaller measure, individuals have.

In 1942, Merton set out four scientific values, now known as the ‘Mertonian Norms’. None of them have snappy names, but all of them are good aspirations for scientists. First, universalism: scientific knowledge is scientific knowledge, no matter who comes up with it – so long as their methods for finding that knowledge are sound. The race, sex, age, gender, sexuality, income, social background, nationality, popularity, or any other status of a scientist should have no bearing on how their factual claims are assessed. You also can’t judge someone’s research based on what a pleasant or unpleasant person they are – which should come as a relief for some of my more disagreeable colleagues. Second, and relatedly, disinterestedness: scientists aren’t in it for the money, for political or ideological reasons, or to enhance their own ego or reputation (or the reputation of their university, country, or anything else). They’re in it to advance our understanding of the universe by discovering things and making things – full stop.20 As Charles Darwin once wrote, a scientist ‘ought to have no wishes, no affections, – a mere heart of stone.’ The next two norms remind us of the social nature of science. The third is communality: scientists should share knowledge with each other. This principle underlies the whole idea of publishing your results in a journal for others to see – we’re all in this together; we have to know the details of other scientists’ work so that we can assess and build on it. Lastly, there’s organised scepticism: nothing is sacred, and a scientific claim should never be accepted at face value. We should suspend judgement on any given finding until we’ve properly checked all the data and methodology. The most obvious embodiment of the norm of organised scepticism is peer review itself. 20. Robert K. Merton, ‘The Normative Structure of Science’ (1942), The Sociology of Science: Empirical and Theoretical Investigations (Chicago and London: University of Chicago Press, 1973): pp. 267–278.

If one looks at modern society, it is obvious that in order to live, the great majority of people are forced to sell their labour power. All the physical and intellectual capacities existing in human beings, in their personalities, which must be set in motion to produce useful things, can only be used if they are sold in exchange for wages. Labour power is usually perceived as a commodity bought and sold nearly like all others. The existence of exchange and wage-labour seems normal, inevitable. Yet the introduction of wage-labour involved conflict, resistance, and bloodshed. The separation of the worker from the means of production, now an accepted fact of life, took a long time and was accomplished by force. In England, in the Netherlands, in France, from the sixteenth century on, economic and political violence expropriated craftsmen and peasants, repressed indigence and vagrancy, imposed wage-labour on the poor. Between 1930 and 1950, Russia decreed a labour code which included capital punishment in order to organise the transition of millions of peasants to industrial wage-labour in less than a few decades. Seemingly normal facts: that an individual has nothing but his labour power, that he must sell it to a business unit to be able to live, that everything is a commodity, that social relations revolve around market exchange… such facts now taken for granted result from a long, brutal process. By means of its school system and its ideological and political life, contemporary society hides the past and present violence on which this situation rests. It conceals both its origin and the mechanism which enables it to function. Everything appears as a free contract in which the individual, as a seller of labour power, encounters the factory, the shop or the office. The existence of the commodity seems to be an obvious and natural phenomenon, and the periodic major and minor disasters it causes are often regarded as quasi-natural calamities. Goods are destroyed to maintain their prices, existing capacities are left to rot, while elementary needs remain unfulfilled. Yet the main thing that the system hides is not the existence of exploitation or class (that is not too hard to see), nor its horrors (modern society is quite good at turning them into media show). It is not even that the wage labour/capital relationship causes unrest and rebellion (that also is fairly plain to see). The main thing it conceals is that insubordination and revolt could be large and deep enough to do away with this relationship and make another world possible.

At a time when I believed what people told me, I should have been tempted to believe Germany, then Bulgaria, then Greece when they proclaimed their pacific intentions. But since my life with Albertine and with Françoise had accustomed me to suspect those motives they did not express, I did not allow any word, however right in appearance of William II, Ferdinand of Bulgaria or Constantine of Greece to deceive my instinct which divined what each one of them was plotting. Doubtless my quarrels with Françoise and with Albertine had only been little personal quarrels, mattering only to the life of that little spiritual cellule which a human being is. But in the same way as there are bodies of animals, human bodies, that is to say, assemblages of cellules, which, in relation to one of them alone, are as great as a mountain, so there exist enormous organised groupings of individuals which we call nations; their life only repeats and amplifies the life of the composing cellules and he who is not capable of understanding the mystery, the reactions and the laws of those cellules, will only utter empty words when he talks about struggles between nations. But if he is master of the psychology of individuals, then these colossal masses of conglomerate individuals facing one another will assume in his eyes a more formidable beauty than a fight born only of a conflict between two characters, and he will see them on the scale on which the body of a tall man would be seen by infusoria of which it would require more than ten thousand to fill one cubic milimeter. Thus for some time past the great figure of France, filled to its perimeter with millions of little polygons of various shapes and the other figure of Germany filled with even more polygons were having one of those quarrels which, in a smaller measure, individuals have. But the blows that they were exchanging were regulated by those numberless boxing-matches of which Saint-Loup had explained the principles to me. And because, even in considering them from the point of view of individuals they were gigantic assemblages, the quarrel assumed enormous and magnificent forms like the uprising of an ocean which with its millions of waves seeks to demolish a secular line of cliffs or like giant glaciers which, with their slow and destructive oscillation, attempt to disrupt the frame of the mountain by which they are circumscribed. In spite of this, life continued almost the same for many people who have figured in this narrative, notably for M. de Charlus and for the Verdurins, as though the Germans had not been so near to them; a permanent menace in spite of its being concentrated in one immediate peril leaving us entirely unmoved if we do not realise it.

Indeed, in many OECD countries unemployment was very low. One prime minister of New Zealand claimed to know personally all the unemployed in his country; this may well have been true, since according to International Labour Organisation (ILO) statistics, in 1955 there were only fifty-five unemployed people in his country.

The Muslim fundamentalists in there seemed to accept he was a person of the book, even if, in their eyes, he was following an erroneous interpretation of Jesus as the Christ. Instead, they reserved their elitist disdain for the Godless majority – those people beyond rehabilitation and destined for Hell. Nevertheless, the Muslims organised themselves into thuggish gangs and made it clear their own brethren were off limits. Nobody bothered with them, whether through mutual resentment or out of respect for the unwritten code of maintaining gang autonomy – perhaps a bit of both. And maybe the ‘Mullah Boys’ saw no need to exact revenge on him because Miranda Yilmaz was a white convert and not one of their own. Most of these bearded zealots were Pakistani or Afro-Caribbean. One or two Albanians also identified with the faith, although they resented the Asians and didn’t strike Ed as particularly religious.

At the heart of the English character lay a fund of kindliness. Though in the mass rough and often cruel, and passionately addicted to barbarous sports like bull-baiting and cock-fighting, they led the world in humanitarian endeavour. It was an Englishman who in the 'seventies and 'eighties, at extreme risk and personal inconvenience, travelled 50,000 miles visiting the putrid, typhus-ridden jails of Europe; and it was Englishmen who at the close of the century first instituted organised opposition to cruelty to children and animals. But nothing so well illustrates the slow but persistent national impulse to mitigate inhumanity as the popular condemnation of the slave trade. This movement ran directly counter to the immediate material interests of the country; it none the less steadily gained strength from its inception by a handful of Quakers in the 'sixties until at the end of the century it was espoused by the Prime Minister himself and the overwhelming majority of thinking Englishmen.

One word then can sum up these two studies: suggestion is always an idea isolated from the great mass ' L. Laurent, Des ^tats seconds, variations pathologiques du champ de la conscience, 1892, p. 155. ' Myers, Proc. Soc. Psy. Research, 1889, p. 524. Suggestion and Subconscious Acts 267 of the other thoughts; it has an independent development. " The suggested idea or group of ideas," said M. Charcot, very justly, " find themselves in their isolation sheltered against the control of that great collection of personal ideas, a long time accumulated and organised, which constitute consciousness properly so called, the Ego.

From 'Creating True Peace' by Thich Nhat Hanh To better understand the practise of protection, please study the Five Mindfulness Trainings in Chapter 3, particularly the third, sexual responsibility. By practising the Third Mindfulness Training, we protect ourselves, our family, and society. In addition, by observing all the trainings we learn to eat in moderation, to work mindfully, and to organise our daily life so we are there for others. This can bring us great happiness and restore our peace and balance. Expressing Sexual Feelings with Love and Compassion Animals automatically follow their instincts, but humans are different. We do not need to satisfy our cravings the way animals do. We can decide that we will have sex only with love. In this way we can cultivate the deepest love, harmony, and nonviolence. For humans, to engage only in nonviolent sexuality means to have respect for each other. The sexual act can be a sacred expression of love and responsibility. The Third Mindfulness Training teaches us that the physical expression of love can be beautiful and transcendent. If you have a sexual relationship without love and caring, you create suffering for both yourself and your partner, as well as for your family and our entire society. In a culture of peace and nonviolence, civilised sexual behaviour is an important protection. Such love is not sheer craving for sex, it is true love and understanding. Respecting Our Commitments To engage in a sexual act without understanding or compassion is to act with violence. It is an act against civilization. Many people do not know how to handle their bodies or their feelings. They do not realise that an act of only a few minutes can destroy the life of another person. Sexual exploitation and abuse committed against adults and children is a heavy burden on society. Many families have been broken by sexual misconduct. Children who grow up in such families may suffer their entire lives, but if they get an opportunity to practise, they can transform their suffering. Otherwise, when they grow up, they may follow in the footsteps of their parents and cause more suffering, especially to those they love. We know that the more one engages in sexual misconduct, the more one suffers. We must come together as families to find ways to protect our young people and help them live a civilised life. We need to show our young people that happiness is possible without harmful sexual conduct. Teenage pregnancy is a tragic problem. Teens are not yet mature enough to understand that with love comes responsibility. When a thirteen-or fourteen-year-old boy and girl come together for sexual intercourse, they are just following their natural instincts. When a girl gets pregnant and gives birth at such a young age, her parents also suffer greatly. Public schools throughout the United States have nurseries where babies are cared for while their mothers are in the classroom. The young father and mother do not even know yet how to take care of themselves - how can they take care of another human being? It takes years of maturing to become ready to be a parent.

He was the ideal undercover agent for Western intelligence, Rafsanjani announced – ‘a person who seemingly comes from India and who apparently is separate from the Western world and who has a misleading name’. Rushdie was a white colonialist, hiding beneath a brown skin; a traitor hiding behind a Muslim name. The British secret service had paid him to betray the faithful, the Iranian theocracy explained as it added corruption to the list of charges against him. It gave him bribes, disguised as book advances, as it organised the assault on Islam by the cunning if curious means of a magical realist novel.

How do you visualize the success of those parts of the world falling under your leadership? What about the success of your organisation, your family and all the people related to the two institutions? How fulfilling are the results of this personal evaluation? What can you start doing about it, today?

JANUARY IN PY7 This can be a difficult month of adjustment for those who have become addicted to continual progress. But we all must learn to accept the things we cannot change, and this is an irrevocable year of consolidation. If it be in disagreement with your wants, then examine them and act wisely, or this could become a year of significant loss for you. FEBRUARY IN PY7 If you have not yet succeeded in accepting the need to focus on stabilising this year, then quiet your mind and body, turn inward and rely on your intuition for guidance. Take time to embrace periods of silence and meditate whenever possible. Be especially attentive to stabilising your love life. MARCH IN PY7 Your level of personal understanding is strengthened during this month when the mind number 3 prevails. Things become clearer and your life becomes more readily understood, unless you refuse to accept the inevitable and choose instead to play the role of the victim. APRIL IN PY7 Those who have refused to slow down and consolidate can expect this to be a month of material sacrifice – financially and, perhaps, in health. How else will the universe teach you? Ideally, it is a month for practical organising and for discarding unwanted aspects of life. MAY IN PY7 Focus on stabilising your love life this month, not only with your partner but also with your children and or close family. Be more free with them in your personal expression – let them see how loving you really are. JUNE IN PY7 When one door closes, look for the one (or maybe two) that opens. But don’t rush in (leave that to the fools). Develop creative patience, take your time and consider all aspects before making your move, for the best might be somewhat camouflaged yet worthy of investigation.

This book is a work of fiction. Names, characters, businesses, organisations, places and events are either the product of the author’s imagination or are used fictitiously. Any resemblance to actual persons, living or dead, events or locales is entirely coincidental.

My fifth point is that, nevertheless, the experience, memory or imagination of enforced abnegation does play a key role. Years of real or imagined oppression — or a solidarity, even an identification, with those who have been oppressed elsewhere — lead to a rebellion. The question missing from most analyses, however, is that the oppression that is resisted is not only a political oppression of a people — for example, the Palestinians (which almost every Islamic state and militant organisation has conspicuously failed to help beyond very limited points) — but a perceived oppression or denigration of a sense of self and a sense of core belief; and it is perceived as applied personally, but also as systemically applied to the collective manifestation of this core belief. To that extent, it is belief that seems as if it is called upon to fight back, because it is belief and philosophy that have been subject to abnegation. It is not, however, just the philosophy that fights back, but, as mentioned above, the philosophy of the means chosen. Does abnegation justify a sacrificium in which huge numbers of innocent people are swept into death? Does the sacrificium necessarily sacrifice others? In so far as the memory or re-created memory of abnegation is strong and made stronger, it triumphs over the memories and values of self held by others. Terror thus becomes a requital and ruthlessness — requital for sins committed perhaps against self but certainly against self’s historical and contemporary cohorts, and ruthlessness in an exploding outwards.

The suggested idea or group of ideas," said M. Charcot, very justly, " find themselves in their isolation sheltered against the control of that great collection of personal ideas, a long time accumulated and organised, which constitute consciousness properly so called, the Ego.

The suggested idea or group of ideas," said M. Charcot, very justly, " find themselves in their isolation sheltered against the control of that great collection of personal ideas, a long time accumulated and organised, which constitute consciousness properly so called, the Ego." ' " With certain subjects it is possible to call forth, by means of suggestion or intimation, a coherent group of associated ideas which install themsehes in the mind in tlie fashion of a parasite, remain isolated from all the rest, and may be explained outwardly by corresponding motor phenomena." " We ask permission to preserve this striking metaphor: Suggestions, with their automatic and independent development, are real parasites in thought.

Misconduct, or non-conforming behaviour, as it is sometimes called, can be tackled in many ways such as counseling, warning, etc. In extreme cases such as, criminal breach of trust, theft, fraud, etc. the employer is also at liberty to initiate action against the employee, if the misconduct of the latter falls within the purview of the penal provisions of the law of the land. However such proceedings generally conducted by the State agencies, are time consuming and call for a high degree of proof. In addition to the above option, the employer also has an option to deal with the erring employee within the terms of employment. In such an eventuality, the employee may be awarded any penalty which may vary from the communication of displeasure, to the severance of the employer-employee relationship i.e. dismissal from service. Disciplinary authorities play a vital role in this context. Efficiency of the disciplinary authorities is an essential pre-requisite for the effective functioning of the reward and punishment function, more specifically the latter half of it.3. There was a time when the employer was virtually free to hire and fire the employees. Over a period of time, this common law notion has gone. Today an employer can inflict punishment on an employee only after following some statutory provisions depending upon the nature of the organisation.Briefly, the various statutory provisions which govern the actions of different types of organisation are as under: (a) Government: Part XIV of the Constitution relates to the terms of employment in respect of persons appointed in connection with the affairs of the State. Any action against the employees of the Union Government and the State Governments should conform to these Constitutional provisions, which confer certain protections on the 1

Not that laws and penalties were wanting for the prevention of private violence: the laws were most express; the offences enumerated, and minutely particularised; the penalties sufficiently extravagant; and if that were not enough, the legislator himself, and, a hundred others to whom was committed the execution of the laws, had power to increase them. Notwithstanding this, or, it may be, in _consequence_ of this, these proclamations, reiterated and reinforced from time to time, served only to proclaim in pompous language the impotence of those who issued them; or, if they produced any immediate effect, it was that of adding to the vexations which the peaceful and feeble suffered from the disturbers of society. Impunity was organised and effected in so many ways as to render the proclamations powerless. The proclamations were efficient, it is true, in fettering and embarrassing the honest man, who had neither power in himself nor protection from others; inasmuch as, in order to reach every person, they subjected the movements of each private individual to the arbitrary will of a thousand magistrates and executive officers. But he, who before the commission of his crime had prepared himself a refuge in some convent or palace where bailiffs never dared to enter; or who simply wore a livery, which engaged in his defence the vanity or the interest of a powerful family; such a one was free in his actions, and could laugh to scorn every proclamation. Of those very persons whose part it was to ensure the execution of these decrees, some belonged by birth to the privileged class, others were its clients and dependants; and as the latter as well as the former had, from education, from habit, from imitation, embraced its maxims, they would be very careful not to violate them. Had they however, been bold as heroes, obedient as monks, and devoted as martyrs, they could never have accomplished the execution of the laws, inferior as they were in number to _those_ with whom they must engage, and with the frequent probability of being abandoned, or even sacrificed, by him who, in a moment of theoretical abstraction, might require them to act. But, in addition to this, their office would be regarded as a base one in public opinion, and their name stamped with reproach. It was therefore very natural that, instead of risking, nay, throwing away, their lives in a fruitless attempt, they should sell their inaction, or, rather, their connivance, to the powerful; or, at least, exercise their authority only on those occasions when it might be done with safety to themselves; that is, in oppressing the peaceable and the defenceless.

A person who wishes to influence the decisions of governments, organisations and companies must therefore learn to speak in numbers. Experts do their best to translate even ideas such as ‘poverty’, ‘happiness’ and ‘honesty’ into numbers (‘the poverty line’, ‘subjective well-being levels’, ‘credit rating’). Entire fields of knowledge, such as physics and engineering, have already lost almost all touch with the spoken human language, and are maintained solely by mathematical script.

In a short essay called ‘Liberating Life: Women’s Revolution’, Öcalan (2013) outlines the core tenets of his sociological/historico-philosophical writings. Öcalan’s fundamental claim is that ‘mainstream civilisation’, commences with the enslavement of ‘Woman’, through what he calls ‘Housewifisation’ (2013). As such, it is only through a ‘struggle against the foundations of this ruling system’ (2013), that not only women, but also men can achieve freedom, and slavery can be destroyed. Any liberation of life, for Öcalan, can only be achieved through a Woman’s revolution. In his own words: ‘If I am to be a freedom fighter, I cannot just ignore this: woman’s revolution is a revolution within a revolution’ (2013). For Öcalan, the Neolithic era is crucial, as the heyday of the matricentric social order. The figure of the Woman is quite interesting, and is not just female gender, but rather a condensation of all that is ‘equal’ and ‘natural’ and ‘social’, and its true significance is seen as a mode of social governance, which is non-hierarchical, non-statist, and not premised upon accumulation (2013). This can only be fully seen, through the critique of ‘civilisation’ which is equally gendered and equated with the rise of what he calls the ‘dominant male’ and hegemonic sexuality. These forms of power as coercive are embodied in the institution of masculine civilisation. And power in the matriarchal structures are understood more as authority, they are natural/organic. What further characterised the Neolithic era is the ways through which society was based upon solidarity and sharing – no surplus in production, and a respect for nature. In such a social order, Öcalan finds through his archaeology of ‘sociality’ the traces of an ecological ontology, in which nature is ‘alive and animated’, and thus no different from the people themselves. The ways in which Öcalan figures ‘Woman’, serves as metaphor for the Kurdish nation-as-people (not nation-state). In short, if one manages to liberate woman, from the hegemonic ‘civilisation’ of ‘the dominant male’, one manages to liberate, not only the Kurds, but the world. It is only on this basis that the conditions of possibility for a genuine global democratic confederalism, and a solution to the conflicts of the Middle East can be thinkable. Once it is thinkable, then we can imagine a freedom to organise, to be free from any conception of ownership (of property, persons, or the self), a freedom to show solidarity, to restore balance to life, nature, and other humans through ‘love’, not power. In Rojava, The Autonomous Administration of North and East Syria, Öcalan’s political thoughts are being implemented, negotiated and practised. Such a radical experiment, which connects theory with practice has not been seen on this scale, ever before, and although the Rojava administration, the Democratic Union Party, is different from the PKK, they share the same political leader, Öcalan. Central to this experiment are commitments to feminism, ecology and justice.

Boys evaluate themselves and feel ‘less’ that what they want to be; but it is not the comparison to others that is the problem here — it is the belief that they cannot be as developed, skilful, athletic, intelligent, mature and strong as they would like to be: this is what ‘breaks’ the boy as he looks upon those who are ‘more’ than him in some way. The comparison to others only exposes a desire in them, to be more, just as those others have become more in their way; but the trauma of the realisation that they would never be that, is what shatters the inner self. It is the death of hope — the hope all children are born with — that shatters the boy’s inner self into pieces which he then spends a lifetime trying to collect and organise in hope of putting up a facade that would somehow make life easier and worth living. ‘It’s just who I am’, such a heart-broken boy would say to himself as he comes face-to-face with his own limitations. Having been deprived of what was needed to help him become the man he would have liked to be, having then been judged for being something he wouldn’t particularly have chosen to be, he then judges himself and believes that this is the hand he had been dealt by fate... Then, disappointed by his own self and lacking a strong, wise presence to direct him away from making unhealthy agreements that would shape his future personality and life, he has only one choice: to look at himself as he currently is, and make a judgement based on what he sees. What follows is always tragic... Not fully possessing the 'natural' feelings of self worth, confidence and boyish wonder, (which only come as that ‘seed’ is nurtured with much love and physical affection, first by the mother, later by the father) the boy does not feel whole, strong, and 'good enough' to think that he is indeed a man, that he does have the seed of manhood within himself... Therefore, instead of being fully open and eager to receive more and learn more, he shuts down, covering what he sees as emptiness in him, with falsehood, pretending the empty places have been filled, that he is indeed a strong, confident man. He learns to feel scorn for the ‘needy’ little boy within and he ‘moves on’ into adulthood without him. From that moment on, a part of him — that little boy; that particular aspect of himself he has been disappointed in — is pushed out of reach, out of sight, and out of his conscious life.

As their personal connections to a geographical community shrink, so people look to work to compensate; volunteer schemes organised through the workplace and corporate social responsibility programmes become a substitute. Putnam quotes one commentator's conclusion: 'As more Americans spend more of their time "at work", work gradually becomes less of a one-dimensional activity and assumes more of the concerns and activities of both private (family) and public (social and political) life. It is the corporation which hands out advice on toddler pottytraining and childcare, offers parenthood classes and sets up a reading support programme in a local school - all of which exist in British corporations – rather than the social networks of family, friends and neighbours. This amounts to a form of corporate neopaternalism which binds the employee ever tighter into a suffocating embrace, underpinning the kind of invasive management techniques described in Chapter 4.

Good one! Either hire the right person for the job and use their services or hire anyone and train them to do your bidding and that may not necessarily be the right one or the smart one. Bureaucratic-automated work culture festers poor leadership that exhibits the lack of routed efforts towards identifying the right person for the right job through the myriad nuances and subtleties of employee profiles/candidature, resulting in a manifest crack in organizational competence and dislodges itself from organizational goals.

Either hire the right person for the job and use their services or hire anyone and train them to do your bidding and that may not necessarily be the right move or the smart move. Bureaucratic-automated work culture festers poor leadership that exhibits the lack of routed efforts towards identifying the right person for the right job through the myriad nuances and subtleties of employee profiles/candidature, resulting in a manifest crack in organizational competence and dislodges itself from organizational goals.