Organising Things Quotes

Comrades!' he cried. 'You do not imagine, I hope, that we pigs are doing this in a spirit of selfishness and privilege? Many of us actually dislike milk and apples. I dislike them myself. Our sole object in taking these things is to preserve our health. Milk and apples (this has been proved by Science, comrades) contain substances absolutely necessary to the well-being of a pig. We pigs are brainworkers. The whole management and organisation of this farm depend on us. Day and night we are watching over your welfare. It is for your sake that we drink the milk and eat those apples.

People who think that grammar is just a collection of rules and restrictions are wrong. If you get to like it, grammar reveals the hidden meaning of history, hides disorder and abandonment, links things and brings opposites together. Grammar is a wonderful way of organising the world how you'd like it to be.

Freedom in any moment is a product of two things: the autonomy you feel and the support for autonomy that the moment allows.

That's the truth about people with obsessively organised plans: we're not trying to control everything in our lives. We're trying to block out the things we can't.

One of the great benefits of organised religion is that you can be forgiven your sins, which must be a wonderful thing. . .I mean, I carry my sins around with me, there's nobody there to forgive them.

For all Conor Lenihan cared it could have been Osama Bin Laden who had organised the whole thing. He was simply a mercenary doing a job of work.

Being able to "go beyond the information" given to "figure things out" is one of the few untarnishable joys of life. One of the great triumphs of learning (and of teaching) is to get things organised in your head in a way that permits you to know more than you "ought" to. And this takes reflection, brooding about what it is that you know. The enemy of reflection is the breakneck pace - the thousand pictures.

What you of the CHOAM directorate seem unable to understand is that you seldom find real loyalties in commerce ... Men must want to do things of their own innermost drives. People, not commercial organisations or chains of command, are what make great civilizations work, every civilization depends upon the quality of the individuals it produces. If you overorganize humans, over-legalize them, suppress their urge to greatness — they cannot work and their civilization collapses.

But the thing about Literature is, well, basically it encapsulates all the disciplines - it's history, philosophy, politics, sexual politics, sociology, psychology, linguistics, science. Literature is mankind's organised response to the world around him, or her.

The things we fear most in organisations – fluctuations, disturbances, imbalances – are the primary sources of creativity.

I’m a little vague on the details but aren’t doughnuts just the most marvellous thing to ever come out of organised religion?

By handling each sentimental item and deciding what to discard, you process your past. If you just stow these things away in a drawer or cardboard box, before you realise it, your past will become a weight that holds you back and keeps you from living in the here and now.

The hemulen woke up slowly and recognised himself and wished he had been someone he didn't know. He felt even tireder than when he went to bed, and here it was -- another day which would go on until evening and then there would be another one and another one which would be the same as all days are when they are lived by a hemulen. He crept under the bedcover and buried his nose in the pillow, then he shifted his stomach to the edge of the bed where the sheets were cool. He took possession of the whole bed with outstretched arms and legs he was waiting for a nice dream that wouldn't come. He curled up and made himself small but it didn't help a bit. He tried being the hemulen that everybody like, he tried being the hemulen that no one liked. But however hard he tried he remained a hemulen doing his best without anything really coming off. In the end he got up and pulled on his trousers. The Hemulen didn't like getting dressed and undressed, it gave him a feeling that the days passed without anything of importance happening. Even so, he spent the whole day arranging, organising and directing things from morning till night! All around him there were people living slipshod and aimless lives, wherever he looked there was something to be put to rights and he worked his fingers to the bone trying to get them to see how they ought to live. It's as though they don't want to live well, the Hemulen thought sadly as he brushed his teeth. He looked at the photograph of himself with his boat which was been taken when the boat was launched. It was a beautiful picture but it made him feel even sadder. I ought to learn how to sail, the Hemulen thought. But I've never got enough time... Moominvalley in November Chapter 5, THE HEMULEN

There is no degree of human suffering which in and of itself is going to bring about change. Only organisation can change things.

You have to look at Jews like Bina Gelbfish, to explain the wide range and persistence of the race. Jews who carry their homes in an old cowhide bag, on the back of a camel, in the bubble of air at the center of their brains. Jews who land on their feet, hit the ground running, ride out the vicissitudes, and make the best of what falls to hand, from Egypt to Babylon, from Minsk Gubernya to the district of Sitka. Methodological, organised, persistent, resourceful, prepared... A mere re-drawing of borders, a change in governments, those things can never faze a Jewess with a good supply of hand wipes in her bag.

We amass material things for the same reason that we eat - to satisfy a craving. Buying on impulse and eating and drinking to excess are attempts to alleviate stress. From observing my clients, I have noticed that when they discard excess clothing, their tummies tend to slim down, when they discard books and documents, their minds become clearer, when they reduce the number of cosmetics and tidy up the area around the sink and bath, their complexion tends to become clear and their skin smooth. -p226

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.

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!

What was often difficult for people to understand about the design was that there was nothing else beyond URLs, HTTP and HTML. There was no central computer "controlling" the Web, no single network on which these protocols worked, not even organisation anywhere that "ran" the Web. The Web was not a physical "thing" that existed in a certain "place". It was a "space" in which information could exist.

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.

Wow, Anthony! You really are a king amongst all of the idiots, aren’t you? If all the idiots in the world were to hear of your incredible achievements in the field of stupidity, they may just organise a religion around you. Worshipping you as their moronic god of all things stupid.

Time is important in our organisation. If you can’t even get to an appointment in your own building on time, they argue, you’re not going to have much luck trying to find the Battle of Hastings. Sussman

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

Girls are better at this sort of labour, often called 'emotional labour', not because there's anything in the meat and matter of our living cells that makes us naturally better but because we're trained for it from birth. Trained to make other people feel good. Trained to serve the coffee, fill in the forms, organise the parties and wipe the table afterwards. Trained to be feisty, if we must, but not strong. To be bubbly, not funny. You must at no stage appear to have a body that functions in a normal human way, that pisses and shits and sweats and farts and falters. Decorate the prison of your body. Make yourself useful. Shut up and smile.

And you have been having difficulty in seeing the full picture but here's the thing, kiddo, there's no full picture, the picture is always filling, filling, let it, don't try to order it or organise, listen to it, watch it fill.

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.

Kovacs, I hate these goddamn freaks. They’ve been grinding us down for the best part of two and a half thousand years. They’ve been responsible for more misery than any other organisation in history. You know they won’t even let their adherents practise birth control, for Christ’s sake, and they’ve stood against every significant medical advance of the last five centuries. Practically the only thing you can say in their favour is that this d.h.f. thing has stopped them from spreading with the rest of humanity.

Lizzie organised her backpack for the tenth time. There were literally three things in there, but she was convinced it was necessary to know exactly where they were at all times. How I’d managed to give birth to the female version of Sheldon Cooper was beyond me.

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.

Another thing to watch. The Brotherhood name organisations in a way that leads people to believe their aim is the opposite of what they are really there to do. For instance, if you want to run drugs without being suspected, do it through an anti-drug agency. If you want to destroy land and kill wildlife, do it through a wildlife protection agency. If you want to run a Satanic ring, do it through the Christian Church.

The notion of teamwork can be exploited in all sorts of ways. A poor leader will delegate tasks they don’t like to weak members. People take credit for things they had no hand in and crush those who did. Why do organisations favour teamwork? It only serves the domineering bully who can’t achieve anything on their own.

Editing is a big part of organising. It's about selecting the best and letting the not-so-good go... Life is like this. There's lots of stuff that doesn't matter: things that you're 'going to do'; outdated, broken or not-so-good stuff... Be an editor every day. Constantly reassess and you'll find that the things that don't matter easily slip away.

There is no such thing as time management. There is only the mindset that optimally manages the self and its actions.

The best things in life are free but impossible to buy...

Daniel recalled the bishop saying the same thing, that the higher you rise in an organisation, the further you are from what you need to know.

I got some funny reactions, a lot of irate reactions, as if I were somehow taking people's fun away from them. I have nothing against sports. I like to watch a good basketball game and that sort of thing. On the other hand, we have to recognise that the mass hysteria about spectator sports plays a significant role. First of all, spectator sports make people more passive, because you're not doing them; you're watching somebody doing them. Secondly, they engender jingoist and chauvinist attitudes, sometimes to quite an extreme degree. I saw something in the newspapers just a day or two ago about how high-school teams are now so antagonistic and passionately committed to winning at all costs that they had to abandon the standard handshake before or after the game. These kids can't even do civil things like greeting one another because they're ready to kill one another. It's spectator sports that engender those attitudes, particularly when they're designed to organise a community to be hysterically committed to their gladiators. That's very dangerous, and it has lots of deleterious effects.

Should a woman keep her pants on in the streets or not? Shall she remove them, say, at the moment of going to church, for a more intimate reminder of her sexuality in relation to God? What difference does it make if that woman is a lemon vendor and sells you lemons in the streets without using underwear? Moreover, what difference would it make if she sits down to write theology without underwear? The Argentinian woman theologian and the lemon vendors may have some things in common and others not. In common, they have centuries of patriarchal oppression, in the Latin American mixture of clericalism, militarism and the authoritarianism of decency, that is, the sexual organisation of the public and private spaces of society. However,

Yes; even if a gentleman should lose his whole substance, he must never give way to annoyance. Money must be so subservient to gentility as never to be worth a thought. Of course, the SUPREMELY aristocratic thing is to be entirely oblivious of the mire of rabble, with its setting; but sometimes a reverse course may be aristocratic to remark, to scan, and even to gape at, the mob (for preference, through a lorgnette), even as though one were taking the crowd and its squalor for a sort of raree show which had been organised specially for a gentleman's diversion.

We have already explained why an individual must organise his thought power and concentrate it upon one thing at a time, for this is the way to individual self-mastery upon which personal power is based.

I will here give a brief sketch of the progress of opinion on the Origin of Species. Until recently the great majority of naturalists believed that species were immutable productions, and had been separately created. This view has been ably maintained by many authors. Some few naturalists, on the other hand, have believed that species undergo modification, and that the existing forms of life are the descendants by true generation of pre existing forms. Passing over allusions to the subject in the classical writers (Aristotle, in his "Physicae Auscultationes" (lib.2, cap.8, s.2), after remarking that rain does not fall in order to make the corn grow, any more than it falls to spoil the farmer's corn when threshed out of doors, applies the same argument to organisation; and adds (as translated by Mr. Clair Grece, who first pointed out the passage to me), "So what hinders the different parts (of the body) from having this merely accidental relation in nature? as the teeth, for example, grow by necessity, the front ones sharp, adapted for dividing, and the grinders flat, and serviceable for masticating the food; since they were not made for the sake of this, but it was the result of accident. And in like manner as to other parts in which there appears to exist an adaptation to an end. Wheresoever, therefore, all things together (that is all the parts of one whole) happened like as if they were made for the sake of something, these were preserved, having been appropriately constituted by an internal spontaneity; and whatsoever things were not thus constituted, perished and still perish." We here see the principle of natural selection shadowed forth, but how little Aristotle fully comprehended the principle, is shown by his remarks on the formation of the teeth.), the first author who in modern times has treated it in a scientific spirit was Buffon. But as his opinions fluctuated greatly at different periods, and as he does not enter on the causes or means of the transformation of species, I need not here enter on details.

To all my friends who constantly talk disparagingly about the supposed 'homosexual lifestyle' and stereotype gay people and the community, I'd like to get this straight. There are essentially two worlds – the 'gay scene' and the gay (or LGBTIQ) community. The 'scene' is like the tip of the iceberg; what is seen by others because it is visible on a street, suburb or pride parade. Like the ninety percent of the submerged iceberg, the community is larger and less visible. It consists of organisations, groups, support networks and also gay and lesbian singles and couples living 'normal' lives in the suburbs. Occasionally there is an overlap but not often. Some live, socialise and work in both. Many never enter each others worlds. The values, lifestyles and culture of these two worlds are as different as Asian culture is to western is to African is to Middle Eastern. Dig down even deeper below the surface and you find it is not a single community but diverse communities and subcultures that are separate but not necessarily divided. The common thing that binds them together is their experience of inequality, discrimination and their desire to make a better world for themselves, others and future generations. If you believe that all gays and lesbians are shallow and obsessed with sex, body image, partying, nightclubs and bars then you are obviously an observer from the outside or mixing in the wrong circles.

There are many cells in your body that are dying as you read these words. Fifty to seventy billion cells die each day in the average human adult. You are too busy to organise funerals for all of them! At the very same time, new cells are being born, and you don't have the time to sing Happy Birthday to them. If old cells don't die, there's no chance for new cells to be born. So death is a very good thing. It's very crucial for birth. You are undergoing birth and death in this very moment.

It is precisely to prevent us from thinking too much that society pressurizes us all to get out of bed. In 1993, I went to interview the late radical philosopher and drugs researcher Terence McKenna. I asked him why society doesn’t allow us to be more idle. He replied: I think the reason we don’t organise society in that way can be summed up in the aphorism, “idle hands are the devil’s tool.” In other words, institutions fear idle populations because an Idler is a thinker and thinkers are not a welcome addition to most social situations. Thinkers become malcontents, that’s almost a substitute word for idle, “malcontent.” Essentially, we are all kept very busy . . . under no circumstances are you to quietly inspect the contents of your own mind. Freud called introspection “morbid”—unhealthy, introverted, anti-social, possibly neurotic, potentially pathological. Introspection could lead to that terrible thing: a vision of the truth, a clear image of the horror of our fractured, dissonant world. The

Ritual abuse is highly organised and, obviously, secretive. It is often linked with other major crimes such as child pornography, child prostitution, the drugs industry, trafficking, and many other illegal and heinous activities. Ritual abuse is organised sexual, physical and psychological abuse, which can be systematic and sustained over a long period of time. It involves the use of rituals - things which the abusers 'need' to do, or 'need' to have in place - but it doesn't have to have a belief system. There doesn't have to be God or the Devil, or any other deity for it to be considered 'ritual'. It involves using patterns of learning and development to keep the abuse going and to make sure the child stays quiet. There has been, and still is a great deal of debate about whether or not such abuse exists anywhere in the world. There are many people who constantly deny that there is even such a thing as ritual abuse. All I can say is that I know there is. Not only have I been a victim of it myself, but I have been dealing with survivors of this type of abuse for almost 30 years. If there are survivors, there must be something that they have survived. The things is, most sexual abuse of children is ritualised in some way. Abusers use repetition, routine and ritual to forced children into the patterns of behaviour they require. Some abusers want their victims to wear certain clothing, to say certain things. They might bathe them or cut them, they might burn them or abuse them only on certain days of the week. They might do a hundred other things which are ritualistic, but aren't always called that - partly, I think because we have a terror of the word and of accepting just how premeditated abuse actually is. Abusers instill fear in their victims and ensure silence; they do all they can to avoid being caught. Sexual abuse of a child is rarely a random act. It involves thorough planning and preparation beforehand. They threaten the children with death, with being taken into care, with no one believing them, which physical violence or their favourite teddy being taken away. They are told that their mum will die, or their dad will hate them, the abusers say everyone will think it's their fault, that everyone already knows they are bad. Nothing is too big or small for an abuser to use as leverage. There is unmistakable proof that abusers do get together in order to share children, abuse more children, and even learn from each other. As more cases have come into the public eye in recent years, this has become increasingly obvious. More and more of this type of abuse is coming to light. I definitely think it is the word ritual which causes people to question, to feel uncomfortable, or even just disbelieve. It seems almost incredible that such things would happen, but too many of us know exactly how bad the lives of many children are. A great deal of child pornography shows children being abused in a ritualised setting, and many have now come forward to share their experiences, but there is a still tendency to say it just couldn't happen. p204-205

Even back in 1968, the first time I was at the Berlin Film Festival with one of my films, I found it ossified and suffocating. I felt the festival should be opened up to everyone and screen work in other cinemas around the city, so I took the initiative, got hold of some prints by young filmmakers and rented a cinema for a few days in Neukölln, a working-class suburb of Berlin, which at the time was populated largely by immigrants and students. The free screenings at this parallel venue were a big success and generated intense discussions between audiences and filmmakers, which were exciting to witness. The whole thing was my rebellious moment against the Establishment, which I saw as being unnecessarily exclusive. I told the festival organisers they needed to have more free screenings and open the festival up to the wider public, which shortly afterwards they did.

I'm still being followed?" asked Harry angrily. "Yeah, you are," said Sirius, "and just as well, isn't it, if the first thing you're going to do on your weekend off is organise an illegal defence group." But he looked neither angry nor worried. On the contrary, he was looking at Harry with distinct pride.

A constitution is not a thing in name only, but in fact. It has not an ideal, but a real existence; and wherever it cannot be produced in a visible form, there is none. A constitution is a thing antecedent to a government, and a government is only the creature of a constitution. The constitution of a country is not the act of its government, but of the people constituting the government. It is the body of elements, to which you can refer, and quote article by article; and which contains the principles on which the government shall be established, the manner in which it shall be organized, the powers it shall have, the mode of elections, the duration of Parliaments, or by what other name such bodies may be called; the powers which the executive part of the government shall have; and in fine, everything that relates to the complete organisation of a civil government, and the principles which it shall act, and by which it shall be bound. A constitution, therefore, is to a government what the laws made afterwards by that government are to a court of judicature. The court of judicature does not make the laws, neither can it alter them; it only acts in conformity to the laws made: and the government is in like manner governed by the constitution.

Rousseau saw the invention of farming as one big fiasco, and for this, too, we now have abundant scientific evidence. For one thing, anthropologists have discovered that hunter-gatherers led a fairly cushy life, with work weeks averaging twenty to thirty hours, tops. And why not? Nature provided everything they needed, leaving plenty of time to relax, hang out and hook up. Farmers, by contrast, had to toil in the fields and working the soil left little time for leisure. No pain, no grain. Some theologists even suspect that the story of the Fall alludes to the shift to organised agriculture, as starkly characterised by Genesis 3: ‘By the sweat of your brow you shall eat bread.’29 Settled life exacted an especially heavy toll on women. The rise of private property and farming brought the age of proto-feminism to an end. Sons stayed on the paternal plot to tend the land and livestock, which meant brides now had to be fetched for the family farm. Over centuries, marriageable daughters were reduced to little more than commodities, to be bartered like cows or sheep.30

It is a commonplace that every age, or almost every age, thinks that its own time is one of special difficulty. The barbarians seem always to be at the gate. Alas, in our present day this is rather too literally so. But what many fail to realise is that the barbarians are a more various and numerous group than just those unspeakable villains who behead hostages in the desert. Barbarians might also wear ties and travel business class, they might occupy seats of power in government. They might be us, ourselves, when we give up certain civil liberties and betray our own values in the spurious belief that this will protect us from terrorism, organised crime, unwelcome immigration. Forms of dismantling civilisation might differ, but the result is the same.

really is like going to bed after a very, very long day. After all, to the well-organised mind, death is but the next great adventure. You know, the Stone was really not such a wonderful thing. As much money and life as you could want! The two things most human beings would choose above all – the trouble is, humans do have a knack of choosing precisely those things which are worst for them.

I'm just asking you to accept that there are some people who will go to extraordinary lengths to cover up the facts that they are abusing children. What words are there to describe what happened to me, what was done to me? Some call it ritual abuse, others call it organised abuse. There are those that call it satanic. I've heard all the phrases, not just in relation to me, but also with regard to those I work with and try to help. Do you know what I think? It doesn't matter how you dress it up, it doesn't matter what label you put on it. It is abuse, pure and simple. It is adults abusing children. It is adults deciding - actually making a conscious decision, a conscious choices that what they want, what they convince themselves they need, is more important than anything else; certainly more important than the safety or feelings or sanity of a child. However, there can be differences which are layered on top of that abuse. I'm not saying that some abuse is worse than others, or that someone 'wins' the competition to have the worst abuse inflicted on them, but ritual and organised abuse is at the extreme end of the spectrum. If we try to think of a continuum where there are lots of different things imposed on children (or, for that matter, anyone who is forced into these things — and that force can take many forms, it can be threats and promises, as well as kicks and punches), then ritual and organised abuse is intense and complicated. It often involves multiple abusers of both sexes. There can be extreme violence, mind control, systematic torture and even, in some cases, a complex belief system which is sometimes described as religion. I say 'described as' religion because, to me, I think that when this aspect is involved, it is window dressing. I'm not religious. I cried many times for God to save me. I was always ignored — how could I believe? However, I think that ritual abusers who do use religious imagery or 'beliefs' are doing so to justify it all to themselves, or to confuse the victim, or to hide their activities. Ritual abuse is highly organised and, obviously, secretive. It is often linked with other major crimes such as child pornography, child prostitution, the drugs industry, trafficking, and many other illegal and heinous activities. Ritual abuse is organised sexual, physical and psychological abuse, which can be systematic and sustained over a long period of time. It involves the use of rituals - things which the abusers 'need' to do, or 'need' to have in place - but it doesn't have to have a belief system. There doesn't have to be God or the Devil, or any other deity for it to be considered 'ritual'. It involves using patterns of learning and development to keep the abuse going and to make sure the child stays quiet.

Everything is argued over in this world. Apart from only one thing that is not argued over. Nobody argues about democracy. Democracy is there as if it was some sort of saint in the altar from whom miracles are no longer expected. But it’s there as a reference. A reference. Democracy. And no-one attends to the matter that the democracy in which we live is a democracy taken captive, conditioned, amputated. Because the power..the power of the citizen, the power of each one of us, is limited, in the political sphere, I repeat, in the political sphere, to remove a government that we do not like and replace it with another one that perhaps we might like in the future. Nothing else. But the big decisions are taken in a different sphere, and we all know which one that is. The big international financial organisations, the IMFs, the World Trade Organisations, the World Banks, the OECDs. All..not one of these entities is democratic. And so, how can we keep talking about democracy, if those who effectively govern the world are not chosen democratically by the people? Who chooses the representatives of each country in those organisations? Your respective peoples? No. Where then is the democracy?

Younger wizards in particular went about saying that is was time magic started to update its image and that they should all stop mucking about with bits of wax and bone and put the whole thing on a properly-organised basis, with research programmes and three-day conventions in good hotels where they could read papers with titles like 'Whither Geomancy?' and 'The role of Seven League Boots in a caring society

To be an effective organisation, the structure of the organisation must be willing to adapt to a network model, leaving the old hierarchy model behind. We see the efficacy of the network model daily in many areas of our lives, and this greatly challenges the old from-top-to-down hierarchical model that many organisations have a hard time letting go of. But I suppose at the end of the day, it is a matter of survival. Simply put, in order to survive, one must adapt and to adapt today, means to take on a more networked approach to doing things in organisations, groups, companies and even in society as a whole (including politics). So in other words, in order for society in all of its forms from big to small, to move forward strongly, it must adapt to a framework that sees itself as a network rather than a hierarchy.

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

however, be good if we are induced to come down from the English pedestal in Europe of incessant self-glorification, and learn that our close, stifling, corrupt system gives no air nor scope for healthy and effective organisation anywhere. We are oligarchic in all things, from our parliament to our army. Individual interests are admitted as obstacles to the general prosperity. This plague runs through all things with us.

At times I can certainly see a subject clearly and distinctly, think my way through it, great sweeping thoughts that I can scarcely grasp but which all at once give me an intense feeling of importance. Yet when I try to write them down they shrivel into nothing, and that's why I lack the courage to commit them to paper - in case I become too disillusioned with the fatuous little as they that emerges. But let me impress just one thing upon you, sister. Wash your hands of all attempts to embody those great, sweeping thoughts. The smallest, most fatuous little essay is worth more than the flood of grandiose ideas in which you like to wallow. Of course you must hold on to your forebodings and your intuitions. They are the sources upon which you draw, but be careful not to drown in them. Just organise things a little, exercise some mental hygiene. Your imagination and your emotions are like a vast ocean from which you wrest small pieces of land that may well be flooded again. The ocean is wide and elemental, but what matter are the small pieces of land you reclaim from it. The subject right before you is more important than those prodigious thoughts of Tolstoy and Napoleon that occurred to you in the middle of last night, and the lesson you gave that keen young girl and Friday night is more important than all your vague philosophizing. Never forget that. Don't overestimate your own intensity; it may give you the impression that you were cut out for greater things than the so-called men in the street, who's inner life is a closed book to you. In fact, you're no more than a weakling and a non-entity adrift and tossed by the waves. Keep your eyes fixed on the mainland and don't flounder helplessly in the ocean.

When she mysteriously disappeared along with her son and granddaughter in August 1995, some assumed they had fled the country with the organisation's money amidst speculations of tax fraud. The gruesome truth of their disappearance would come to light several years later as it was discovered Madalyn, her son Jon Garth and granddaugher Robin had been kidnapped, extorted, murdered and dismembered by a former American Atheist employee.

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.

To one as young as you, I'm sure it seems incredible, but to Nicolas and Perenelle, it really is like going to bed after a very, very long day. After all, to the well-organised mind, death is but the next adventure. You know, the Stone was really not such a wonderful thing. As much money and life as you could want! The two things most human beings would choose above all - the trouble is, humans do have a knack of choosing precisely those things which are worst for them.

I like ethics." The question of morality, how and why do people behave in certain ways. "And the principle of knowledge." I continue, "I've read this one." I show him On Certainty (book) by Ludwig Wittgenstein wrapped in my hand. "An intelligent one, that is, though, modern mind rarely appreciates such kind of writing. Not any more. I studied philosophy myself, and you know what I think? Every branch of knowledge needs philosophy for it helps to organise the flow of ideas and articulate meanings. I could not agree more to that. "Do you think it will be deserted one day?" "Probably. Nobody will bother about it any more, just like history. What is the only thing people become more interested in nowadays?" he asks. "Making money." His thumb rubs repeatedly over the tip of the index finger. "Philosophy and history are considered as eccentric. They don't usually offer people high income, and that's the inexorable reality. We've got to deal with it anyhow.

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!

We live in the society of the capitalist spectacle, mate, the more spectacular the better. Build it and they will come, as that old baseball movie says. We worship the event, the occasion, the unmissable show. We want Super Sunday, the Thriller in Manila, the showdown of the century…the things that bring the highest profits for the capitalist organisers. If you’re not at the event, you’re nobody. Life has passed you by. That’s the tyranny of the spectacle. Yet, if you think about it, the spectacle is the biggest joke of all – because all the people at the event are desperate not to be losers. Who wants to be in a collection of people fleeing from fear of failure? Losers and the spectacle go together, the winners performing and the losers watching. The spectacle is how losers numb the pain, how they crave to be part of something, on the winning side for once. The LLN have decided to harness the society of the spectacle too, but not the capitalist version where small groups perform to large groups and get paid a fortune. Instead, the LLN offer the spectacle of life. And Revolution is the greatest spectacle of all.

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

It wasn’t until nearly 400 years later [since capitalist privatizations at home in Britain, i.e. the Enclosures starting in 1500s] that life expectancies in Britain finally began to rise. […] It happened slightly later in the rest of Europe, while in the colonised world longevity didn’t begin to improve until the early 1900s [decolonization]. So if [capitalist economic] growth itself does not have an automatic relationship with life expectancy and human welfare, what could possibly explain this trend? Historians today point out that it began with a startlingly simple intervention […]: [public] sanitation. In the middle of the 1800s, public health researchers had discovered that health outcomes could be improved by introducing simple sanitation measures, such as separating sewage from drinking water. All it required was a bit of public plumbing. But public plumbing requires public works, and public money. You have to appropriate private land for things like public water pumps and public baths. And you have to be able to dig on private property in order to connect tenements and factories to the system. This is where the problems began. For decades, progress towards the goal of public sanitation was opposed, not enabled, by the capitalist class. Libertarian-minded landowners refused to allow officials to use their property [note: the Enclosures required state violence to privatize land], and refused to pay the taxes required to get it done. The resistance of these elites was broken only once commoners won the right to vote and workers organised into unions. Over the following decades these movements, which in Britain began with the Chartists and the Municipal Socialists, leveraged the state to intervene against the capitalist class. They fought for a new vision: that cities should be managed for the good of everyone, not just for the few. These movements delivered not only public sanitation systems but also, in the years that followed, public healthcare, vaccination coverage, public education, public housing, better wages and safer working conditions. According to research by the historian Simon Szreter, access to these public goods – which were, in a way, a new kind of commons – had a significant positive impact on human health, and spurred soaring life expectancy through the twentieth century.

And suddenly he became almost lyric. "For three thousand years the Common Man has been fended off from the full and glorious life he might have had, by Make Believe. For three thousand years in one form or another he has been asking for an unrestricted share in the universal welfare. He has been asking for a fair dividend from civilisation. For all that time, and still it goes on, the advantaged people, the satisfied people, the kings and priests, the owners and traders, the gentlefolk and the leaders he trusted, have been cheating him tacitly or deliberately, out of his proper share and contribution in the common life. Sometimes almost consciously, sometimes subconsciously, cheating themselves about it as well. When he called upon God, they said 'We'll take care of your God for you', and they gave him organised religion. When he calls for Justice, they say 'Everything decently and in order', and give him a nice expensive Law Court beyond his means. When he calls for order and safety too loudly they hit him on the head with a policeman's truncheon. When he sought knowledge, they told him what was good for him. And to protect him from the foreigner, so they said, they got him bombed to hell, trained him to disembowel his fellow common men with bayonets and learn what love of King and Country really means. "All with the best intentions in the world, mind you. "Most of these people, I tell you, have acted in perfect good faith. They manage to believe that in sustaining this idiot's muddle they are doing tremendous things -- stupendous things -- for the Common Man. They can live lives of quiet pride and die quite edifyingly in an undernourished, sweated, driven and frustrated world. Useful public servants! Righteous self-applause! Read their bloody biographies!

Everything with them is ‘the influence of environment,’ and nothing else. Their favourite phrase! From which it follows that, if society is normally organised, all crime will cease at once, since there will be nothing to protest against and all men will become righteous in one instant. Human nature is not taken into account, it is excluded, it’s not supposed to exist! They don’t recognise that humanity, developing by a historical living process, will become at last a normal society, but they believe that a social system that has come out of some mathematical brain is going to organise all humanity at once and make it just and sinless in an instant, quicker than any living process! That’s why they instinctively dislike history, ‘nothing but ugliness and stupidity in it,’ and they explain it all as stupidity! That’s why they so dislike the living process of life; they don’t want a living soul! The living soul demands life, the soul won’t obey the rules of mechanics, the soul is an object of suspicion, the soul is retrograde! But what they want though it smells of death and can be made of India-rubber, at least is not alive, has no will, is servile and won’t revolt! And it comes in the end to their reducing everything to the building of walls and the planning of rooms and passages in a phalanstery! The phalanstery is ready, indeed, but your human nature is not ready for the phalanstery—it wants life, it hasn’t completed its vital process, it’s too soon for the graveyard! You can’t skip over nature by logic. Logic presupposes three possibilities, but there are millions! Cut away a million, and reduce it all to the question of comfort! That’s the easiest solution of the problem! It’s seductively clear and you musn’t think about it. That’s the great thing, you mustn’t think! The whole secret of life in two pages of print!

Slow down. The Taliban were religious, in the sense that in their opinion a being called Allah really designed and created the world and everything in it, including them. They were also a cultus in that they believed that you should pray five times a day, study the Koran, fast during Ramadan, give a tenth of your income to the poor and visit Mecca at least once in your lifetime. It is a matter of record that they had the ancient statues at Bamyan destroyed. But Professor, who put up the statues? Buddhist monks, that's who. Possibly the monks were not religious, in the sense that they didn't believe in a designer-God but they were certainly part of a cultus and they had lots and lots of supernatural beliefs which you would think were Bad Things. So what you should have said is "Imagine no Taliban to blow up ancient statues. Imagine no ancient statues for the Taliban to blow up." This is absolutely emblematic of your confused attitude. When a religious organisation does something which annoys you, you take it for granted that it was Caused By Religion. But when a religious organisation does something which you quite like you don't think that "religion" had anything to do with it. You hardly spot that there was any religion involved at all.

the planned destruction of Iraq’s agriculture is not widely known. Modern Iraq is part of the ‘fertile crescent’ of Mesopotamia where man first domesticated wheat between 8,000 and 13,000 years ago, and home to several thousand varieties of local wheat. As soon as the US took over Iraq, it became clear its interests were not limited to oil. In 2004, Paul Bremer, the then military head of the Provisional Authority imposed as many as a hundred laws which made short work of Iraq’s sovereignty. The most crippling for the people and the economy of Iraq was Order 81 which deals, among other things, with plant varieties and patents. The goal was brutally clear-cut and sweeping — to wipe out Iraq’s traditional, sustainable agriculture and replace it with oil-chemical-genetically-modified-seed-based industrial agriculture. There was no public or parliamentary debate for the conquered people who never sought war. The conquerors made unilateral changes in Iraq’s 1970 patent law: henceforth, plant forms could be patented — which was never allowed before — while genetically-modified organisms were to be introduced. Farmers were strictly banned from saving their own seeds: this, in a country where, according to the Food and Agriculture Organisation, 97 per cent of Iraqi farmers planted only their own saved seeds. With a single stroke of the pen, Iraq’s agriculture was axed, while Order 81 facilitated the introduction and domination of imported, high-priced corporate seeds, mainly from the US — which neither reproduce, nor give yields without their prescribed chemical fertiliser and pesticide inputs. It meant that the majority of farmers who had never spent money on seed and inputs that came free from nature, would henceforth have to heavily invest in corporate inputs and equipment — or go into debt to obtain them, or accept lowered profits, or give up farming altogether.

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

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.

First, as a branch of the United Nations, the IPCC is itself an intensely political and not a scientific body. As its chairman, Dr Rajendra Pachauri observed in an interview with the Guardian newspaper: We are an intergovernmental body and we do what the governments of the world want us to do. If the governments decide we should do things differently and come up with a vastly different set of products we would be at their beck and call.10 To boot, the IPCC charter requires that the organisation investigates not climate change in the round, but solely global warming caused by human greenhouse emissions, a blinkered approach that consistently damages all IPCC pronouncements.

Specialisation, accompanied by exchange, is the source of economic prosperity. Here, in my own words, is what a modern version of Smithism claims. First, the spontaneous and voluntary exchange of goods and services leads to a division of labour in which people specialise in what they are good at doing. Second, this in turn leads to gains from trade for each party to a transaction, because everybody is doing what he is most productive at and has the chance to learn, practise and even mechanise his chosen task. Individuals can thus use and improve their own tacit and local knowledge in a way that no expert or ruler could. Third, gains from trade encourage more specialisation, which encourages more trade, in a virtuous circle. The greater the specialisation among producers, the greater is the diversification of consumption: in moving away from self-sufficiency people get to produce fewer things, but to consume more. Fourth, specialisation inevitably incentivises innovation, which is also a collaborative process driven by the exchange and combination of ideas. Indeed, most innovation comes about through the recombination of existing ideas for how to make or organise things. The more people trade and the more they divide labour, the more they are working for each other. The more they work for each other, the higher their living standards. The consequence of the division of labour is an immense web of cooperation among strangers: it turns potential enemies into honorary friends. A woollen coat, worn by a day labourer, was (said Smith) ‘the produce of a great multitude of workmen. The shepherd, the sorter of the wool, the wool-comber or carder, the dyer, the scribbler, the spinner, the weaver, the fuller, the dresser . . .’ In parting with money to buy a coat, the labourer was not reducing his wealth. Gains from trade are mutual; if they were not, people would not voluntarily engage in trade. The more open and free the market, the less opportunity there is for exploitation and predation, because the easier it is for consumers to boycott the predators and for competitors to whittle away their excess profits. In its ideal form, therefore, the free market is a device for creating networks of collaboration among people to raise each other’s living standards, a device for coordinating production and a device for communicating information about needs through the price mechanism. Also a device for encouraging innovation. It is the very opposite of the rampant and selfish individualism that so many churchmen and others seem to think it is. The market is a system of mass cooperation. You compete with rival producers, sure, but you cooperate with your customers, your suppliers and your colleagues. Commerce both needs and breeds trust.

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.

If Germany hadn't had the good fortune to let me take power in 1933, Europe to-day would no longer exist. The fact is that since I've been in power, I've had only a single idea: to re-arm. That's how I was able, last summer, to decide to attack Russia. Confronted with the innumerable populations of the East, we cannot exist except on condition that all Germanics are united. They must compose the nucleus around which Europe will federate. On the day when we've solidly organised Europe, we shall be able to look towards Africa. And, who knows? perhaps one day we shall be able to entertain other ambitions. There are three ways of settling the social question. The privileged class rules the people. The insurgent proletariat exterminates the possessing class. Or else a third formula gives each man the opportunity to develop himself according to his talents. When a man is competent, it matters little to me if he's the son of a caretaker. And, by the way, I'm not stopping the descendants of our military heroes from going once more through the same tests. I wouldn't feel I had the right to demand of each man the supreme sacrifice, if I hadn't myself gone through the whole 1914-18 war in the front line. Turning towards the Danish guest, the Fuehrer commented: For you, things are easier than they were for us. Our past helps you. Our beginnings were wretched. And if I'd disappeared before we were successful, everything would at once have returned into oblivion.

Socrates is talking not about memory in general, nor especially the art of mnemonics practiced by masters of memory. In Socrates’s reckoning, she writes, the ancient Egyptians possessed memory of the deepest kind: memory of the Ideas—the living universal realities of which all things, passions, sensations, and sundry states of affairs are but passing shadows. Memory in this view is no apparatus for the collation and curation of trivia but the imperishable recollection of the knowledge we possessed before we are born—the foundation of knowledge itself. “A Platonic memory,” Yates concludes, “would have to be organised, not in the trivial manner of . . . mnemotechnics, but in relation to the realities.” Memory in the Platonic definition is not about storage but revelation.

Of course a degree of competence is needed, and few jobs are entirely brainless, but supposedly knowledge-intensive organisations are often crowded with people with limited emotional and practical intelligence. These smart people may avoid careful analytical processes and instead rely on fast and frugal mental rules of thumb to get the job done. What’s more, many firms actively encourage employees not to exert their intelligence overmuch. They push smart people into dumb jobs, swamp staff with information, enforce behavioural scripts that are followed mindlessly, encourage colleagues to avoid addressing tough questions, and incentivise experts and amateurs alike to be ignorant. As a result organisations can often help to encourage remarkably bright people to do stupid things.

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.

The expected battle hadn’t taken place, yet something else had. Images of the entertainment which had just gone down were already coming back into Rat’s head. It had been wonderful to watch, unbelievably wonderful, the enactment of several plays at once on a single stage, and Rat was sorry it was over, but in a way it was even better to relive it now in the privacy of his mind. He hadn’t believed the boy-doctor and that stuff about the condom being used or warm, but he had gone along with it and the emotion which it powered. Everybody had. The emotion was the most important thing. He wondered how he could ever put such a chaotic, hilarious, sad thing down on paper, organise it into scenes or verses and fix his own pewiod at the end. He could never do it justice. He would never get that emotion back.

summed up decades of governmental experience by saying that ‘You can do many things with bayonets, but it is rather uncomfortable to sit on them.’ A single priest often does the work of a hundred soldiers – far more cheaply and effectively. Moreover, no matter how efficient bayonets are, somebody must wield them. Why should the soldiers, jailors, judges and police maintain an imagined order in which they do not believe? Of all human collective activities, the one most difficult to organise is violence. To say that a social order is maintained by military force immediately raises the question: what maintains the military order? It is impossible to organise an army solely by coercion. At least some of the commanders and soldiers must truly believe in something, be it God, honour, motherland, manhood or

Their favourite phrase! From which it follows that, if society is normally organised, all crime will cease at once, since there will be nothing to protest against and all men will become righteous in one instant. Human nature is not taken into account, it is excluded, it's not supposed to exist! They don't recognise that humanity, developing by a historical living process, will become at last a normal society, but they believe that a social system that has come out of some mathematical brain is going to organise all humanity at once and make it just and sinless in an instant, quicker than any living process! That's why they instinctively dislike history, 'nothing but ugliness and stupidity in it,' and they explain it all as stupidity! That's why they so dislike the living process of life; they don't want a living soul! The living soul demands life, the soul won't obey the rules of mechanics, the soul is an object of suspicion, the soul is retrograde! But what they want though it smells of death and can be made of India-rubber, at least is not alive, has no will, is servile and won't revolt! And it comes in the end to their reducing everything to the building of walls and the planning of rooms and passages in a phalanstery! The phalanstery is ready, indeed, but your human nature is not ready for the phalanstery—it wants life, it hasn't completed its vital process, it's too soon for the graveyard! You can't skip over nature by logic. Logic presupposes three possibilities, but there are millions! Cut away a million, and reduce it all to the question of comfort! That's the easiest solution of the problem! It's seductively clear and you musn't think about it. That's the great thing, you mustn't think! The whole secret of life in two pages of print!

Then came the Scientific Revolution and the idea of progress. The idea of progress is built on the notion that if we admit our ignorance and invest resources in research, things can improve. This idea was soon translated into economic terms. Whoever believes in progress believes that geographical discoveries, technological inventions and organisational developments can increase the sum total of human production, trade and wealth. New trade routes in the Atlantic could flourish without ruining old routes in the Indian Ocean. New goods could be produced without reducing the production of old ones. For instance, one could open a new bakery specialising in chocolate cakes and croissants without causing bakeries specialising in bread to go bust. Everybody would simply develop new tastes and eat more. I can be wealthy without your becoming poor; I can be obese without your dying of hunger. The entire global pie can grow.

The medium of engagement between staff engaged in competitive and cooperative interaction to achieve things together is embodied communication. By talking, discussing, taking turns, gesturing and responding to each other, recognising and misrecognising each other, staff in organisations are structuring what they do as themes and narratives of organising arise between them. Staff make sense together in both abstract and particular ways and contribute to organisational narratives about what is going on. They take up more abstract themes of organising, the organisation’s vision, mission and strategy, but can only do so locally, in particular situations with particular others. Organisational activity, then, is always local, no matter how senior are the staff who are working, and it always involves communication. But it is from the many, many local communicative interactions that the global organisational patterning arises, which in turn constrains and informs the local interactions.

I've gotten used to not complaining, and I've gotten used to not bothering Mom and Dad with little stuff. I've gotten used to figuring things out on my own: how to put toys together, how to organise my life so I don't miss friends' birthday parties, how to stay on top of my schoolwork so I never fall behind in class. I've never asked for help with my homework. Never needed reminding to finish a project or study for a test. If I was having trouble with a subject in school, I'd go home and study it until I figured it out on my own. I taught myself how to convert fractions into decimal points by going online. I've done every school project pretty much by myself. When Mom or Dad ask me how things are going in school, I've always said 'good' - even when it hasn't always been so good. My worst day, worst fall, worst headache, worst bruise, worst cramp, worst mean thing anyone could say has always been nothing compared to what August has gone through. This isn't me being noble, by the way: it's just the way I know it is.

A servant came in with punch. Napoleon called for another glass for Rapp, and stood there sipping at his own in silence. "I can't taste anything or smell anything," he said, sniffing at the glass. "I'm fed up with this cold. They go on and on about medicine. What good is medicine when they can't cure a cold? Corvisart gave me these lozenges, but they're not doing me any good. What can they cure? They can't cure anything. Our body is a machine for living. That's the way it's organised, and that's its nature. The life inside should be left alone. Let the life inside defend itself. It will get on better like that, instead of paralysing it and clogging it with remedies. Our body is like a perfect watch with only a fixed time to run. The watchmaker has no power to get inside it, he can only fumble with it blindfold. Our body is a machine for living, and that's all there is to it." And once launched into defining things - Napoleon had a weakness for coming out with definitions - he seemed suddenly impelled to produce a new one. "Do you know, Rapp, what the military art is?" He asked. "It's the art of being stronger than the enemy at a given moment. "That's all it is." Rapp made no reply. "Tomorrow we shall have Kutuzov to deal with," said Napoleon. "Let's see what happens! You remember - he was in command at Braunau, and not once in three weeks did he get on a horse and go round his entrenchments! Let's see what happens!" He looked at his watch. It was still only four o'clock. He didn't feel sleepy, the punch was finished, and there was still nothing to do. He got to his feet, paced up and down, put on a warm overcoat and hat and walked out of his tent. The night was dark and clammy; you could almost feel the dampness seeping down from on high. Near by, the French guards' camp-fires had burned down, but far away you could see the Russian fires burning smokily all down their line. The air was still, but there was a faint stirring and a clear rumble of early-morning movement as the French troops began the business of taking up their positions.

But she had to write. And one letter to the Times, she used to say to Miss Brush, cost her more than to organise an expedition to South Africa (which she had done in the war). After a morning’s battle beginning, tearing up, beginning again, she used to feel the futility of her own womanhood as she felt it on no other occasion, and would turn gratefully to the thought of Hugh Whitbread who possessed — no one could doubt it — the art of writing letters to the Times. A being so differently constituted from herself, with such a command of language; able to put things as editors like them put; had passions which one could not call simply greed. Lady Bruton often suspended judgement upon men in deference to the mysterious accord in which they, but no woman, stood to the laws of the universe; knew how to put things; knew what was said; so that if Richard advised her, and Hugh wrote for her, she was sure of being somehow right. So she let Hugh eat his soufflé; asked after poor Evelyn; waited until they were smoking, and then said, “Milly, would you fetch the papers?

I think it would be no bad thing if boys like you all grew up with a bit of everything. We might all treat each other a good deal better then. Be less of these wars for one thing. Oh yes. Perhaps one day, all these conflicts will end, and it won’t be because of great statesmen or churches or organisations like this one. It’ll be because people have changed. They’ll be like you, Puffin. More a mixture. So why not become a mongrel? It’s healthy.” “But if I did, everything might . . .” I stopped. “Everything might what, Puffin?” “Like that blind there”—I pointed—“if the twine broke. Everything might scatter.” Uncle Philip stared at the blind I had indicated. Then he rose, went to the window and touched it gently. “Everything might scatter. You might be right. I suppose it’s something we can’t easily get away from. People need to feel they belong. To a nation, to a race. Otherwise, who knows what might happen? This civilisation of ours, perhaps it’ll just collapse. And everything scatter, as you put it.” He sighed, as though I had just defeated him in an argument.

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.

Louis van Gaal is generally considered the creator of a football system or machine. It might be more accurate to describe him as the originator of a new process for playing the game. His underlying tactical principles were much as those of Michels and Cruyff: relentless attack; pressing and squeezing space to make the pitch small in order to win the ball; spreading play and expanding the field in possession. By the 1990s, though, footballers had become stronger, faster and better organised than ever before. Van Gaal saw the need for a new dimension. ‘With space so congested, the most important thing is ball circulation,’ he declared. ‘The team that plays the quickest football is the best.’ His team aimed for total control of the game, maintaining the ball ‘in construction’, as he calls it, and passing and running constantly with speed and precision. Totaalvoetbal-style position switching was out, but players still had to be flexible and adaptable. Opponents were not seen as foes to be fought and beaten in battle; rather as posing a problem that had to be solved. Ajax players were required to be flexible and smart – as they ‘circulated’ the ball, the space on the field was constantly reorganised until gaps opened in the opponents’ defence.

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

In the wake of the Cognitive Revolution, gossip helped Homo sapiens to form larger and more stable bands. But even gossip has its limits. Sociological research has shown that the maximum ‘natural’ size of a group bonded by gossip is about 150 individuals. Most people can neither intimately know, nor gossip effectively about, more than 150 human beings. Even today, a critical threshold in human organisations falls somewhere around this magic number. Below this threshold, communities, businesses, social networks and military units can maintain themselves based mainly on intimate acquaintance and rumour-mongering. There is no need for formal ranks, titles and law books to keep order. 3A platoon of thirty soldiers or even a company of a hundred soldiers can function well on the basis of intimate relations, with a minimum of formal discipline. A well-respected sergeant can become ‘king of the company’ and exercise authority even over commissioned officers. A small family business can survive and flourish without a board of directors, a CEO or an accounting department. But once the threshold of 150 individuals is crossed, things can no longer work that way. You cannot run a division with thousands of soldiers the same way you run a platoon. Successful family businesses usually face a crisis when they grow larger and hire more personnel. If they cannot reinvent themselves, they go bust. How did Homo sapiens manage to cross this critical threshold, eventually founding cities comprising tens of thousands of inhabitants and empires ruling hundreds of millions? The secret was probably the appearance of fiction. Large numbers of strangers can cooperate successfully by believing in common myths. Any large-scale human cooperation – whether a modern state, a medieval church, an ancient city or an archaic tribe – is rooted in common myths that exist only in people’s collective imagination. Churches are rooted in common religious myths. Two Catholics who have never met can nevertheless go together on crusade or pool funds to build a hospital because they both believe that God was incarnated in human flesh and allowed Himself to be crucified to redeem our sins. States are rooted in common national myths. Two Serbs who have never met might risk their lives to save one another because both believe in the existence of the Serbian nation, the Serbian homeland and the Serbian flag. Judicial systems are rooted in common legal myths. Two lawyers who have never met can nevertheless combine efforts to defend a complete stranger because they both believe in the existence of laws, justice, human rights – and the money paid out in fees.

She Is Remarkable Salute to the woman who knows who she is And why she is who she is A powerful being Once thrown into the deep end of the ocean But swam her way back to shore She never stops moving forward Nothing can ever pull her backwards Such a brave warrior Shout out to the superwoman Determined to change the status quo Because she feels the need to do so Just like an eagle She soars higher and higher As the wind blows stronger She does not let anything deter her From reaching another level in life Thumbs up to an amazing woman A great force to be reckoned with That committed Mother on the street Who trades from sunrise to sunset Trying to make ends meet Oh, she has a heart so big Being mindful that come snow or sunshine She has mouths to feed I revere this gifted woman Who uses her creativity To make an impact in society Despite the uniqueness of her talent She remains a trendsetter It could be the potter in whose hands clay becomes magic The miner who touches gold, before it even gets sold to the markets Or the strategist who sits in high-level meetings, making sure organisations do not collapse A special mention to the special woman Who chooses not to give up She understands that others look up to her The smart lady out there, with a clear vision She makes things happen for her family, community, and the world at large She deserves a badge of honour Because she is remarkable!

One of the problems is that Dublin is, and I mean literally and topographically, flat - so that everything has to take place on a single plane. Other cities have metro systems, which add depth, and steep hills or skyscrapers for height, but Dublin has only short squat grey buildings and trams that run along the street. And it has no courtyards or roof gardens like continental cities, which at least break up the surface, if not vertically, then conceptually. Have you thought about this before? Maybe even if you haven't, you've noticed it at some subconscious level. It's hard to go very far up in Dublin or very low down, hard to lose yourself or other people, or to gain a sense of perspective. You might think it's a democratic way to organise a city - so that everything happens face to face, I mean, on equal footing. True, no one is looking down on you all from a height. But it gives the sky a position of total dominance. Nowhere is the sky meaningfully punctuated or broken up by anything at all. The Spire, you might point out, and I will concede the Spire, which is anyway the narrowest possible of interruptions, and dangles like a measuring tape to demonstrate the diminutive size of every other edifice around. The totalising effect of the sky is bad for people there. Nothing ever intervenes to block the thing from view. It0s like a memento more. I wish someone would cut a hole in it for you.

Suddenly, a rock hits the other side of the hex. It stays there. It's just a few inches away from me. It's roughly triangular, kind of a dark brown, and has rough, jagged edges. Like you might see on the tip of a spear from a caveman. Have I met spacefaring cavemen? Stop being stupid, Ryland. Why did they put a rock there? And is it sticky? Are they trying to block my view? If so, they're doing a terrible job. The little triangle is only a couple of inches wide at the thickest point and the hex is a good 8 inches across. And it gets sillier. Now the rock is bending at articulated joints, and there are two similar rocks that do the same thing, and there's a larger rock attached to them that- That's not a rock. It's a claw! It's a claw with three fingers! ... The alien's claw-er... I'll call it a hand. That's less scary. The alien's hand has three triangular fingers, each one with articulation points. Knuckles, I guess. They can close up in to a raindrop shape of widen out to a sort of three-legged starfish. The skin is weird. It looks like brownish-black rock. It's irregular and bumpy, like someone carved the hand out of granite and hasn't gotten around to smoothing it out yet. Natural armour, maybe? Like a turtle shell, but less organised? There's an arm, too. I can barely see it from this angle, no matter how hard I stupidly press my face in to the Hot Wall of Pain. But there's definitely an arm leading away from the hand. I mean, there'd have to be, right? Not just a magic floating hand.

Christ was an Aryan, and St. Paul used his doctrine to mobilise the criminal underworld and thus organise a proto-Bolshevism. This intrusion upon the world marks the end of a long reign, that of the clear Graeco-Latin genius. What is this God who takes pleasure only in seeing men grovel before Him? Try to picture to yourselves the meaning of the following, quite simple story. God creates the conditions for sin. Later on He succeeds, with the help of the Devil, in causing man to sin. Then He employs a virgin to bring into the world a son who, by His death, will redeem humanity! I can imagine people being enthusiastic about the paradise of Mahomet, but as for the insipid paradise of the Christians ! In your lifetime, you used to hear the music of Richard Wagner. After your death, it will be nothing but hallelujahs, the waving of palms, children of an age for the feeding-bottle, and hoary old men. The man of the isles pays homage to the forces of nature. But Christianity is an invention of sick brains : one could imagine nothing more senseless, nor any more indecent way of turning the idea of the Godhead into a mockery. A negro with his tabus is crushingly superior to the human being who seriously believes in Transubstantiation. I begin to lose all respect for humanity when I think that some people on our side, Ministers or generals, are capable of believing that we cannot triumph without the blessing of the Church. Such a notion is excusable in little children who have learnt nothing else. For thirty years the Germans tore each other to pieces simply in order to know whether or not they should take Communion in both kinds. There's nothing lower than religious notions like that. From that point of view, one can envy the Japanese. They have a religion which is very simple and brings them into contact with nature. They've succeeded even in taking Christianity and turning it into a religion that's less shocking to the intellect. By what would you have me replace the Christians' picture of the Beyond? What comes naturally to mankind is the sense of eternity and that sense is at the bottom of every man. The soul and the mind migrate, just as the body returns to nature. Thus life is eternally reborn from life. As for the "why?" of all that, I feel no need to rack my brains on the subject. The soul is unplumbable. If there is a God, at the same time as He gives man life He gives him intelligence. By regulating my life according to the understanding that is granted me, I may be mistaken, but I act in good faith. The concrete image of the Beyond that religion forces on me does not stand up to examination. Think of those who look down from on high upon what happens on earth: what a martyrdom for them, to see human beings indefatigably repeating the same gestures, and inevitably the same errors ! In my view, H. S. Chamberlain was mistaken in regarding Christianity as a reality upon the spiritual level. Man judges everything in relation to himself. What is bigger than himself is big, what is smaller is small. Only one thing is certain, that one is part of the spectacle. Everyone finds his own rôle. Joy exists for everybody. I dream of a state of affairs in which every man would know that he lives and dies for the preservation of the species. It's our duty to encourage that idea : let the man who distinguishes himself in the service of the species be thought worthy of the highest honours.

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.

Financial Times commentator Martin Wolf concluded in 2010: "We already know that the earthquake of the past few years has damaged Western economies, while leaving those of emerging countries, particularly Asia, standing. It has also destroyed Western prestige. The West has dominated the world economically and intellectually for at least two centuries. That epoch is now over. Hitherto, the rulers of emerging countries disliked the West's pretensions, but respected its competence. This is true no longer. Never again will the West have the sole word." I was reminded of the Asian financial crisis in 1997. When Asian economies were devastated by similarly foolish borrowing the West – including the International Monetary Fund and World Bank – prescribed bitter medicine. They extolled traditional free market principles: Asia should raise interest rates to support sagging currencies, while state spending, debt, subsidies should be cut drastically. Banks and companies in trouble should be left to fail, there should be no bail-outs. South Korea, Thailand, Indonesia were pressured into swallowing the bitter medicine. President Suharto paid the ultimate price: he was forced to resign. Anger against the IMF was widespread. I was in Los Angeles for a seminar organised by the Claremont McKenna College to discuss, among other things, the Asian crisis. The Thai speaker resorted to profanity: F-- the IMF, he screamed. The Asian press was blamed by some Western academics. If we had the kind of press freedoms the West enjoyed, we could have flagged the danger before the crisis hit. Western credibility was torn to shreds when the financial tsunami struck Wall Street. Shamelessly abandoning the policy prescriptions they imposed on Asia, they decided their banks and companies like General Motors were too big to fail. How many Asian countries could have been spared severe pain if they had ignored the IMF? How vain was their criticism of the Asian press, for the almost unfettered press freedoms the West enjoyed had failed to prevent catastrophe.

In a dear little village Remote and obscure A beautiful maiden resided As to whether or not Her intentions were pure Opinions were sharply divided She loved to lie Out 'neath the darkening sky And allow the night breeze To entrance her She whispered her dreams To the birds flying by But seldom received any answer Over the field and along the lane Gentle Alice would love to stray When it came to the end of the day She would wander away Unheeding Dreaming her innocent dreams she strode Quite unaffected by heat or cold Frequently freckled or soaked with rain Alice was out in the lane Who she met there Every day Was a question Answered by none But she'd get there And she'd stay there 'Til whatever she did Was undoubtedly done You might also like Mad Dogs And Englishmen Noël Coward You’re Losing Me (From The Vault) Taylor Swift Cupid (Twin Version) FIFTY FIFTY (피프티피프티) Over the field and along the lane Both her parents would call in vain Sadly, sorrowfully, they'd complain 'Alice is at it again.' Although that dear little village Surrounded by trees Had neither a school, nor a college Gentle Alice acquired From the birds and the bees Some exceedingly practical knowledge The curious secrets that nature revealed She refused to allow to upset her But she thought When observing the beasts of the field That things might have been organised better Over the field and along the lane Gentle Alice would make up And take up Her stand The road was not exactly arterial But it led to a town nearby Where quite a lot of masculine material Caught her rolling eye She was ready to hitchhike Cadillac or motorbike She wasn't proud or choosy All she Was aiming to be Was a pinked-up Minked-up Fly-by-night floozy When old Rogers Gave her pearls as large as Nuts on a chestnut tree All she'd say was 'Fiddle-di-dee! The wages of sin will be the death of me!' Over the field and along the lane Gentle Alice's parents Would wait Hand in hand Her dear old white-headed mother Wistfully sipping champagne Said 'We've spoiled our child Spared the rod Open up the caviar and say "Thank God!" We've got no cause to complain! Alice is at it again!

But employee ownership is not just about sharing. It is also, in practice, often about giving. Such schemes depend on someone, usually the proprietor, deciding at some point to transfer ownership of some or all of a company to its employees. And it is this aspect of the ideal, I think, that has the greatest significance for my story. Of all the things I have given, it is arguable that the shares in my company that I gave away had the greatest financial value. In fact, I have rarely thought of this transfer of ownership as a gift, and I would be wrong if I did. The staff had a right to share in the company. Without them, the company would not have been so prosperous (and I am certain that Xansa would never have reached anything like the financial heights it eventually did if it hadn’t been powered by the fuel of staff ownership). But while I never doubted that aspect of the transfer, I did sometimes struggle with a more abstract issue: the fact that transferring ownership also means, ultimately, transferring control. That was the real challenge: surrendering power. Anyone can adjust to having a bit less money; ceding control of an enterprise that really matters to you is, by contrast, painfully counterintuitive. Who in their right mind would entrust an organisation that they have built up against all the odds, through years of tears, toil and sweat, to someone else? What if they mess it up? What if they don’t really understand what it is that you have created? What if they take it in some dangerous new direction, or manage it in a less idealistic way? Yet without that surrender, the most important part of the transaction is lost. A feudal grandee can be as generous as he likes with his wealth and property, but as long as he remains the grandee then his dependants are not empowered: they are merely well-fed. Empowering them means letting go: in other words, ceasing to be the grandee. I have struggled all my life with an instinct to hang on to the things that matter most to me, to control and protect them myself. Yet the art of surrender is, I am convinced, a key to many kinds of success - and fulfilment. And many lives are limited by a failure to master it.

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.