Organization Success Quotes

Suicide is a form of murder - premeditated murder. It isn't something you do the first time you think of doing it. It takes getting used to. And you need the means, the opportunity, the motive. A successful suicide demands good organization and a cool head, both of which are usually incompatible with the suicidal state of mind.

If it could be demonstrated that any complex organ existed, which could not possibly have been formed by numerous, successive, slight modifications, my theory would absolutely break down. But I can find no such case.

Discomfort brings engagement and change. Discomfort means you're doing something that others were unlikely to do, because they're hiding out in the comfortable zone. When your uncomfortable actions lead to success, the organization rewards you and brings you back for more.

A successful suicide demands good organization and a cool head, both of which are usually incompatible with the suicidal state of mind.

Suicide is a form of murder— premeditated murder. It isn’t something you do the first time you think of doing it. It takes some getting used to. And you need the means, the opportunity, the motive. A successful suicide demands good organization and a cool head, both of which are usually incompatible with the suicidal state of mind. It’s important to cultivate detachment. One way to do this is to practice imagining yourself dead, or in the process of dying. If there’s a window, you must imagine your body falling out the window. If there’s a knife, you must imagine the knife piercing your skin. If there’s a train coming, you must imagine your torso flattened under its wheels. These exercises are necessary to achieving the proper distance. The debate was wearing me out. Once you've posed that question, it won't go away. I think many people kill themselves simply to stop the debate about whether they will or they won't. Anything I thought or did was immediately drawn into the debate. Made a stupid remark—why not kill myself? Missed the bus—better put an end to it all. Even the good got in there. I liked that movie—maybe I shouldn’t kill myself. In reality, it was only part of myself I wanted to kill: the part that wanted to kill herself, that dragged me into the suicide debate and made every window, kitchen implement, and subway station a rehearsal for tragedy.

Each one of us is like that butterfly the Butterfly Effect . And each tiny move toward a more positive mindset can send ripples of positivity through our organizations our families and our communities.

In today's competitive business landscape, a board's primary responsibility is to ensure the long-term success and sustainability of the organization.

Integrity is at the heart of commerce in the world in which we live. Honesty and integrity comprise the very underpinnings of society.....Indeed, the strength and safety of any organization-including the family-lie in the integrity of its members. Without personal integrity, there can be no confidence. Without confidence, there can be no prospect of permanent success.

By harnessing the power of collective intelligence, boards of directors can make better decisions, drive innovation, and ensure the long-term success of their organizations.

A successful organization will always have an effective two-way communication system where information can easily flow from one level to another.

Customers are becoming more and more concerned about the environment. They don’t want to associate themselves with any product or brand which is not working hard to protect the environment.

Entrepreneurs must organize their business for success by developing a project management mindset that allows them to plan, build, divide, and conquer.

Attitude is more important than facts. It is more important than the past, than education, money, circumstances, than failures and success, than what other people think, say, or do. It is more important than appearance, ability, or skill. It will make or break a business, a home, a friendship, an organization. The remarkable thing is I have a choice every day of what my attitude will be. I cannot change my past. I cannot change the actions of others. I cannot change the inevitable. The only thing I can change is attitude. Life is ten percent what happens to me and ninety percent how I react to it.

When we look at asset protection from a natural perspective, we realize that in nature, assets are protected not with fences or walls but with internal and external immune systems. So the best way to protect an asset is with systems that self organize and self execute behaviors which function as protective to the asset.

Strategic quitting is the secret of successful organizations

People, especially successful people, are habitual creatures. They're organized. This makes them productive - Gus Mitchell

A leader’s job is to get it right for the organization, not to be right.

So many people think that they are not gifted because they don’t have an obvious talent that people can recognize because it doesn’t fall under the creative arts category—writing, dancing, music, acting, art or singing. Sadly, they let their real talents go undeveloped, while they chase after fame. I am grateful for the people with obscure unremarked talents because they make our lives easier---inventors, organizers, planners, peacemakers, communicators, activists, scientists, and so forth. However, there is one gift that trumps all other talents—being an excellent parent. If you can successfully raise a child in this day in age to have integrity then you have left a legacy that future generations will benefit from.

It is easier to move from failure to success in from excuses to success.

If your organization requires success before commitment, it will never have either. Part of leadership (a big part of it, actually) is the ability to stick with the dream for a long time. Long enough that the critics realize that you're going to get there one way or another...so they follow.

Time Progression: Wasting >>Spending >> Managing >> Investing

Successful people do the things that unsuccessful people are unwilling to do. —JOHN C. MAXWELL

You have been endowed with the power to use the most highly organized form of energy known to man, that of thought.

The secret of being wrong isn't to avoid being wrong! The secret is being willing to be wrong. The secret is realizing that wrong isn't fatal. The only thing that makes people and organizations great is their willingness to be not great along the way. The desire to fail on the way to reaching a bigger goal is the untold secret of success.

When we leverage, we aggregate and organize existing resources to achieve success.

Power is organized effort, as has already been stated! Success is based upon power!

I don't waste food, water, money, time and talent.

Perhaps Lila was right: my book—even though it was having so much success—really was bad, and this was because it was well organized, because it was written with obsessive care, because I hadn’t been able to imitate the disjointed, unaesthetic, illogical, shapeless banality of things.

Without a clear definition of success, board discussions can become disjointed, with members focusing on different priorities and potentially conflicting agendas. It can also lead to members talking through each other or over each other during meetings, instead of talking with each other. This can lead to inefficient decision-making, missed opportunities, and ultimately, hinder the organization's progress.

Long hours spent checking off a to-do list and ending the day with a full trash can and a clean desk are not virtuous and have nothing to do with success. Instead of a to-do list, you need a success list—a list that is purposefully created around extraordinary results. To-do lists tend to be long; success lists are short. One pulls you in all directions; the other aims you in a specific direction. One is a disorganized directory and the other is an organized directive. If a list isn’t built around success, then that’s not where it takes you. If your to-do list contains everything, then it’s probably taking you everywhere but where you really want to go.

Great things in business are never done by one person,They are done by a team of people

Vision is the "what" – the aspirational picture of the organization's future. Strategy is the "how" – the roadmap outlining the steps to reach that vision.

The family that eats together maintains a successful interstellar criminal organization together!

Undoubtedly, Baron Arald thought with a deep sense of pride and satisfaction, this would go down as the weddiong of the year. Perhaps of the decade. Already, it had the hallmarks of a roaring success . The Bores' Table was well attended with a group of eight people, currently vying to see who could be the most uninteresting, overbearing, and repetitive. Other guests glanced in their direction, giving silent thanks to the organizers who had seperated them from such dread-ful people. There had been inevitable tearful flouncing and shrill recriminations when a girlfriend of one of the younger warriors from Sir Rodney's Battleschool had caught her boyfriend kissing another girl in a darkened corridor. It wouldn't be a wedding reception without that, Arald thought.

All the present bureaucracies of political governments, great religious organizations, and all big businesses find that physical success for all humanity would be devastating to the perpetuation of their ongoing activities. This is because all of them are founded on the premise of ameliorating individual cases while generally exploiting on behalf of their respective political, religious, or business organizations the condition of no-where-nearly-enough-life-support-for-all and its resultant great human suffering and discontent.

Engage, educate, equip, encourage, empower, energize, and elevate. Those are the methods for maximizing the potential of any individual, team, organization, or institution for ultimate success and significance. Those are the methods of a mentor leader.

Working together as a team helps build a cohesive organization.

Earth is a divine organism it cannot be successfully manipulated Who attempts manipulation will encounter defeat

My advice was to start a policy of making reversible decisions before anyone left the meeting or the office. In a startup, it doesn’t matter if you’re 100 percent right 100 percent of the time. What matters is having forward momentum and a tight fact-based data/metrics feedback loop to help you quickly recognize and reverse any incorrect decisions. That’s why startups are agile. By the time a big company gets the committee to organize the subcommittee to pick a meeting date, your startup could have made 20 decisions, reversed five of them and implemented the fifteen that worked.

On any team, in any organization, all responsibility for success and failure rests with the leader. The leader must own everything in his or her world. There is no one else to blame. The leader must acknowledge mistakes and admit failures, take ownership of them, and develop a plan to win.

The more successful you and your organization become, the more humble and devoted to your customers you need to be.

Attach yourself to people and organizations who are already successful and subsume your identity into theirs and move both forward simultaneously.

Internal sources of information are those sources that you can find within your own organization.

Government organizations are also regularly sharing a lot of data, which can be used for market research.

To be successful, you need to mobilize the energy of many others in your organization. If you do the right things, then your vision, your expertise, and your drive can propel you forward and serve as seed crystals.

The process of learning something often starts out feeling disorganized and unwieldy; the most important aspects are not always salient. Consolidation helps organize and solidify learning

They [INTJs] are likely, however, to organize themselves out of a job. They cannot continually reorganize the same thing, and a finished product has no more interest. Thus, they need successive new assignments, with bigger and better problems, to stretch their powers.

Many research organizations are regularly studying the market and publishing their results in the form of various reports and case studies. You can study these reports to get an understanding of your issue.

Don’t mistake activity for achievement. To produce results, tasks must be well organized and properly executed; otherwise, it’s no different from children running around the playground—everybody is doing something, but nothing is being done; lots of activity, no achievement.

Organizations seek to implement change because they acknowledge that the present version of the business is insufficient and that to ensure business continuity the business must manifest a new version of itself.

The death of the spirit is the price of progress. Nietzsche revealed this mystery of the Western apocalypse when he announced that God was dead and that He had been murdered. This Gnostic murder is constantly committed by the men who sacrificed God to civilization. The more fervently all human energies are thrown into the great enterprise of salvation through world–immanent action, the farther the human beings who engage in this enterprise move away from the life of the spirit. And since the life the spirit is the source of order in man and society, the very success of a Gnostic civilization is the cause of its decline. A civilization can, indeed, advance and decline at the same time—but not forever. There is a limit toward which this ambiguous process moves; the limit is reached when an activist sect which represents the Gnostic truth organizes the civilization into an empire under its rule. Totalitarianism, defined as the existential rule of Gnostic activists, is the end form of progressive civilization.

If you are not able to see your goals, they will take longer to achieve, and sometimes “longer” is "never.

People who learn to extract the key ideas from new material and organize them into a mental model and connect that model to prior knowledge show an advantage in learning complex mastery. A mental model is a mental representation of some external reality.

Suicide is a form of murder—premeditated murder. It isn’t something you do the first time you think of doing it. It takes getting used to. And you need the means, the opportunity, the motive. A successful suicide demands good organization and a cool head, both of which are usually incompatible with the suicidal state of mind.

The majority of people who acquire wisdom do so after they have passed the age of forty. Prior to that time the majority of people are too busy gathering knowledge and organizing it into plans to spend any effort seeking wisdom.

In a situation of manipulation, the Left is almost always tempted by a “quick return to power,” forgets the necessity of joining with the oppressed to forge an organization, and strays into an impossible “dialogue” with the dominant elites. It ends by being manipulated by these elites, and not infrequently itself falls in an elitist game, which it calls “realism.” Manipulation, like the conquest whose objectives it serves, attempts to anesthetize the people so they will not think. For if the people join to their presence in the historical process critical thinking about that process, the threat of their emergence materializes in revolution…One of the methods of manipulation is to inoculate individuals with the bourgeois appetite for personal success. This manipulation is sometimes carried out directly by the elites and sometimes indirectly, through populist leaders.

Things nature is good at include - organizing matter in a way that is multi functional, mass customization, network adaptation to circumstance, responsive evolution, growth as a mechanism for construction, decentralization, data management and asset management. Regardless of what kind of business we are talking about, there's something vital to learn from nature.

any team, in any organization, all responsibility for success and failure rests with the leader. The leader must own everything in his or her world. There is no one else to blame. The leader must acknowledge mistakes and admit failures, take ownership of them, and develop a plan to win.

Out of trillions of organisms that were alive at the beginning of time, are alive now and will be alive at the end of time, only one tampers with its food. You do not want to bet against those kinds of odds.

As a leader, you don’t earn any points for failing in a noble cause. You don’t get credit for being “right” as you bring the organization to a halt. Your success is measured by your ability to actually take the people where they need to go. But you can do that only if the people first buy into you as a leader.

Years from now no one will remember all the extra projects you took on or your meticulously organized garage. What they—and you—will recall is the time you said no to a work assignment to take your kids to the science museum or when you ignored household chores to enjoy the sunset.

A new civil rights movement cannot be organized around the relics of the earlier system of control if it is to address meaningfully the racial realities of our time. Any racial justice movement, to be successful, must vigorously challenge the public consensus that underlies the prevailing system of control. Nooses, racial slurs, and overt bigotry are widely condemned by people across the political spectrum; they are understood to be remnants of the past, no longer reflective of the prevailing public consensus about race. Challenging these forms of racism is certainly necessary, as we must always remain vigilant, but it will do little to shake the foundations of the current system of control. The new caste system, unlike its predecessors, is officially colorblind. We must deal with it on its own terms.

Every life is organized around a small number of events that either propel us or bring us to a grinding halt. We spend the years between these episodes benefiting or suffering from their consequences until the arrival of the next forceful moment. A man’s worth is established by the number of these defining circumstances he is able to create for himself. He need not always be successful, for there can be great honor in defeat. But he ought to be the main actor in the decisive scenes in his existence, whether they be epic or tragic.

Mrs Smiling's character was firm and her tastes civilized. Her method of dealing with wayward human nature when it insisted on obtruding its grossness upon her scheme of life was short and effective; she pretended things were not so: and usually, after a time, they were not. Christian Science is perhaps a larger organization, but seldom so successful.

The long poem of walking manipulates spatial organizations, no matter how panoptic they may be: it is neither foreign to them (it can take place only within them) nor in conformity with them (it does not receive its identity from them). It creates shadows and ambiguities within them. It inserts its multitudinous references and citations into them (social models, cultural mores, personal factors). Within them it is itself the effect of successive encounters and occasions that constantly alter it and make it the other's blazon: in other words, it is like a peddler carrying something surprising, transverse or attractive compared with the usual choice. These diverse aspects provide the basis of a rhetoric. They can even be said to define it.

We are swimming upstream against a great torrent of disorganization...In this, our main obligation is to establish arbitrary enclaves of order and system...It is the greatest possible victory to be, to continue to be, and to have been. No defeat can deprive us of the success of having existed for some moment of time in a universe that seems indifferent to us. This is no defeatism...The declaration of our own nature and the attempt to build up an enclave of organization in the face of nature's overwhelming tendency to disorder is an insolence against the gods and the iron necessity that they impose. Here lies tragedy, but here lies glory too... All this represents the manner in which I believe I have been able to add something positive to the pessimism of...the existensialists. I have not replaced the gloom of existence by a philosophy which is optimistic in any Pollyanna sense, but...with a positive attitude toward the universe and toward our life in it.

Organic life beneath the shoreless waves Was born and rais’d in Ocean’s pearly caves First forms minute, unseen by spheric glass, Move on the mud, or pierce the watery mass; These, as successive generations bloom, New powers acquire, and larger limbs assume; Whence countless groups of vegetation spring, And breathing realms of fin, and feet and wing.

(4) Modern capitalism is, and the ancient Roman economy was not, organized in a way that made it potentially rewarding to invest capital in technological development. (5) The strong individualism of U.S. society allows successful inventors to keep earnings for themselves, whereas strong family ties in New Guinea ensure that someone who begins to earn money will be joined by a dozen relatives expecting to move in and be fed and supported.

Disclosing my real thoughts and feelings is risky. Disclosing what I really think and feel frees up energy and expands possibilities. Most people can’t handle the truth, so it’s better not to say anything. Though I have trouble handling the truth sometimes, I’ll keep telling it and inviting it from others. It’s important that I convince others that my point of view is correct. Exploring multiple points of view will lead to better decisions. I will gain approval and promotions by exchanging my personal identity for my organization’s identity. My personal identity will be expanded as my colleagues and I exchange diverse points of view. Reality can’t be changed. There’s no point in fighting it. Perhaps we can change reality with thoughtful conversations. As an expert, my job is to dispense advice. My job is to involve people in the problems and strategies affecting them. I’ll keep my mouth shut; this is a job for the experts. My point of view is as valid as anyone else’s. I need to ignore what I’m feeling in my gut; just put my head down and do my job. I know what I know, and what I know, I need to act on. Let’s

There is one thing that is common to every individual, relationship, team, family, organization, nation, economy, and civilization throughout the world—one thing which, if removed, will destroy the most powerful government, the most successful business, the most thriving economy, the most influential leadership, the greatest friendship, the strongest character, the deepest love. On the other hand, if developed and leveraged, that one thing has the potential to create unparalleled success and prosperity in every dimension of life. Yet, it is the least understood, most neglected, and most underestimated possibility of our time. That one thing is trust.

Anything you might want to accomplish—executing a project at work, getting a new job, learning a new skill, starting a business—requires finding and putting to use the right information. Your professional success and quality of life depend directly on your ability to manage information effectively. According to the New York Times, the average person’s daily consumption of information now adds up to a remarkable 34 gigabytes.1 A separate study cited by the Times estimates that we consume the equivalent of 174 full newspapers’ worth of content each and every day, five times higher than in 1986.2 Instead of empowering us, this deluge of information often overwhelms us. Information Overload has become Information Exhaustion, taxing our mental resources and leaving us constantly anxious that we’re forgetting something.

Ability to see the cultural value of wilderness boils down, in the last analysis, to a question of intellectual humility. The shallow-minded modern who has lost his rootage in the land assumes that he has already discovered what is important; it is such who prate of empires, political or economic, that will last a thousand years. It is only the scholar who appreciates that all history consists of successive excursions from a single starting-point, to which man returns again and again to organize yet another search for a durable scale of values. It is only the scholar who understands why the raw wilderness gives definition and meaning to the human enterprise.

It is in the twenties that the actual momentum of life begins to slacken, and it is a simple soul indeed to whom as many things are significant and meaningful at thirty as at ten years before. At thirty an organ-grinder is a more or less moth-eaten man who grinds an organ — and once he was an organ-grinder! The unmistakable stigma of humanity touches all those impersonal and beautiful things that only youth ever grasps in their impersonal glory. A brilliant ball, gay with light romantic laughter, wears through its own silks and satins to show the bare framework of a man-made thing — oh, that eternal hand!— a play, most tragic and most divine, becomes merely a succession of speeches, sweated over by the eternal plagiarist in the clammy hours and acted by men subject to cramps, cowardice, and manly sentiment.

From the study of the development of human intelligence, in all directions, and through all times, the discovery arises of a great fundamental law, to which it is necessarily subject, and which has a solid foundation of proof, both in the facts of our organization and in our historical experience. The law is this: that each of our leading conceptions -- each branch of our knowledge -- passes successively through three different theoretical conditions: the theological, or fictitious; the metaphysical, or abstract; and the scientific, or positive. In other words, the human mind, by its nature, employs in its progress three methods of philosophizing, the character of which is essentially different, and even radically opposed: namely, the theological method, the metaphysical, and the positive. Hence arise three philosophies, or general systems of conceptions on the aggregate of phenomena, each of which excludes the others. The first is the necessary point of departure of the human understanding, and the third is its fixed and definitive state. The second is merely a state of transition.

The aim of mindfulness is to know suffering fully. It entails paying calm, unflinching attention to whatever impacts the organism, be it the song of a lark or the scream of a child, the bubbling of a playful idea or a twinge in the lower back. You attend not just to the outward stimuli themselves, but equally to your inward reactions to them. You do not condemn what you see as your failings or applaud what you regard as success. You notice things come, you notice them go. Over time, the practice becomes less a self-conscious exercise in meditation done at fixed periods each day and more a sensibility that infuses one’s awareness at all times.

Ask yourself . . . What are my goals when I converse with people? What kinds of things do I usually discuss? Are there other topics that would be more important given what’s actually going on? How often do I find myself—just to be polite—saying things I don’t mean? How many meetings have I sat in where I knew the real issues were not being discussed? And what about the conversations in my marriage? What issues are we avoiding? If I were guaranteed honest responses to any three questions, whom would I question and what would I ask? What has been the economical, emotional, and intellectual cost to the company of not identifying and tackling the real issues? What has been the cost to my marriage? What has been the cost to me? When was the last time I said what I really thought and felt? What are the leaders in my organization pretending not to know? What are members of my family pretending not to know? What am I pretending not to know? How certain am I that my team members are deeply committed to the same vision? How certain am I that my life partner is deeply committed to the vision I hold for our future? If nothing changes regarding the outcomes of the conversations within my organization, what are the implications for my own success and career? for my department? for key customers? for the organization’s future? What about my marriage? If nothing changes, what are the implications for us as a couple? for me? What is the conversation I’ve been unable to have with senior executives, with my colleagues, with my direct reports, with my customers, with my life partner, and most important, with myself, with my own aspirations, that, if I were able to have, might make the difference, might change everything? Are

d. In designing your organization, remember that the 5-Step Process is the path to success and that different people are good at different steps. Assign specific people to do each of these steps based on their natural inclinations. For example, the big-picture visionary should be responsible for goal setting, the taste tester should be assigned the job of identifying and not tolerating problems, the logical detective who doesn’t mind probing people should be the diagnoser, the imaginative designer should craft the plan to make the improvements, and the reliable taskmaster should make sure the plan gets executed. Of course, some people can do more than one of these things—generally people do two or three well. Virtually nobody can do them all well. A team should consist of people with all of these abilities and they should know who is responsible for which steps.

We have a predator that came from the depths of the cosmos and took over the rule of our lives. Human beings are its prisoners. The Predator is our lord and master. It has rendered us docile, helpless. If we want to protest, it suppresses our protest. If we want to act independently, it demands that we don't do so... I have been beating around the bush all this time, insinuating to you that something is holding us prisoner. Indeed we are held prisoner! "This was an energetic fact for the sorcerers of ancient Mexico ... They took us over because we are food for them, and they squeeze us mercilessly because we are their sustenance. just as we rear chickens in chicken coops, the predators rear us in human coops, humaneros. Therefore, their food is always available to them." "No, no, no, no," [Carlos replies] "This is absurd don Juan. What you're saying is something monstrous. It simply can't be true, for sorcerers or for average men, or for anyone." "Why not?" don Juan asked calmly. "Why not? Because it infuriates you? ... You haven't heard all the claims yet. I want to appeal to your analytical mind. Think for a moment, and tell me how you would explain the contradictions between the intelligence of man the engineer and the stupidity of his systems of beliefs, or the stupidity of his contradictory behaviour. Sorcerers believe that the predators have given us our systems of belief, our ideas of good and evil, our social mores. They are the ones who set up our hopes and expectations and dreams of success or failure. They have given us covetousness, greed, and cowardice. It is the predators who make us complacent, routinary, and egomaniacal." "'But how can they do this, don Juan? [Carlos] asked, somehow angered further by what [don Juan] was saying. "'Do they whisper all that in our ears while we are asleep?" "'No, they don't do it that way. That's idiotic!" don Juan said, smiling. "They are infinitely more efficient and organized than that. In order to keep us obedient and meek and weak, the predators engaged themselves in a stupendous manoeuvre stupendous, of course, from the point of view of a fighting strategist. A horrendous manoeuvre from the point of view of those who suffer it. They gave us their mind! Do you hear me? The predators give us their mind, which becomes our mind. The predators' mind is baroque, contradictory, morose, filled with the fear of being discovered any minute now." "I know that even though you have never suffered hunger... you have food anxiety, which is none other than the anxiety of the predator who fears that any moment now its manoeuvre is going to be uncovered and food is going to be denied. Through the mind, which, after all, is their mind, the predators inject into the lives of human beings whatever is convenient for them. And they ensure, in this manner, a degree of security to act as a buffer against their fear." "The sorcerers of ancient Mexico were quite ill at ease with the idea of when [the predator] made its appearance on Earth. They reasoned that man must have been a complete being at one point, with stupendous insights, feats of awareness that are mythological legends nowadays. And then, everything seems to disappear, and we have now a sedated man. What I'm saying is that what we have against us is not a simple predator. It is very smart, and organized. It follows a methodical system to render us useless. Man, the magical being that he is destined to be, is no longer magical. He's an average piece of meat." "There are no more dreams for man but the dreams of an animal who is being raised to become a piece of meat: trite, conventional, imbecilic.

Among the required reading for all PUAs were books on evolutionary theory: The Red Queen by Matt Ridley, The Selfish Gene by Richard Dawkins, Sperm Wars by Robin Baker. You read them, and you understand why women tend to like jerks, why men want so many sexual partners, and why so many people cheat on their spouses. At the same time, however, you understand that the violent impulses most of us successfully repress are actually normal and natural. For Mystery, a Darwinist by nature, these books gave him an intellectual justification for his antisocial emotions and his desire to harm the organism that had mated with his woman. It was not a healthy thing. Tyler

STAGE 1—shared by most street gangs and characterized by despair, hostility, and the collective belief that “life sucks.” STAGE 2—filled primarily with apathetic people who perceive themselves as victims and who are passively antagonistic, with the mind-set that “my life sucks.” Think The Office on TV or the Dilbert comic strip. STAGE 3—focused primarily on individual achievement and driven by the motto “I’m great (and you’re not).” According to the authors, people in organizations at this stage “have to win, and for them winning is personal. They’ll outwork and outthink their competitors on an individual basis. The mood that results is a collection of ‘lone warriors.’” STAGE 4—dedicated to tribal pride and the overriding conviction that “we’re great (and they’re not).” This kind of team requires a strong adversary, and the bigger the foe, the more powerful the tribe. STAGE 5—a rare stage characterized by a sense of innocent wonder and the strong belief that “life is great.” (See Bulls, Chicago, 1995–98.)

Direct action meant that the goal of any and all of these activities was to provide ways for people to get in touch with their own powers and capacities, to take back the power of naming themselves and their lives. It was to be distinguished from more conventional political activity even in a democratic system. Instead of attempting to make change by forming interest groups to pressure politicians, anarchists insisted that we learn to think and act for ourselves by joining together in organizations in which our experience, our perception, and our activity can guide and make the change. Knowledge does not precede experience, it flows from it: "We begin by deciding to work, and through working, we learn ... We will learn how to live in libertarian communism by living in it." People learn how to be free only by exercising freedom: "We are not going to find ourselves ... with people ready-made for the future ... Without the continued exercise of their faculties, there will be no free people ... The external revolution and the internal revolution presuppose one another, and they must be simultaneous in order to be successful.

Black anti-semitism is a form of underdog resentment and envy, directed at another underdog who has made it in American society. The remarkable upward mobility of American Jews--rooted chiefly in a history and culture that places a premium on higher education and self-organization--easily lends itself to myths of Jewish unity and homogeneity that have gained currency among other groups, especially among relatively unorganized groups like black Americans. The high visibility of Jews in the upper reaches of the academy, journalism, the entertainment industry, and the professions--though less so percentage-wise in corporate America and national political office--is viewed less as a result of hard work and success fairly won and more as a matter of favoritism and nepotism among Jews. Ironically, calls for black solidarity and achievement are often modeled on myths of Jewish unity--as both groups respond to American xenophobia and racism. But in times such as these, some blacks view Jews as obstacles rather than allies in the struggle for racial justice.

There are probably no pure races but only races that have become pure, even these being extremely rare. What is normal is crossed races, in which, together with a disharmony of physical features (when eye and mouth do not correspond with one another, for example), there must always go a disharmony of habits and value-concepts. (Livingstone¹¹³ heard someone say: 'God created white and black men but the Devil Created the half-breeds.') Crossed races always mean at the same time crossed cultures, crossed moralities: they are usually more evil, crueller, more restless. Purity is the final result of countless adaptations, absorptions and secretions, and progress towards purity is evidenced in the fact that the energy available to a race is increasingly restricted to individual selected functions, while previously it was applied to too many and often contradictory things: such a restriction will always seem to be an impoverishment and should be assessed with consideration and caution. In the end, however, if the process of purification is successful, all that energy formerly expended in the struggle of the dissonant qualities with one another will stand at the command of the total organism: which is why races that have become pure have always also become stronger and more beautiful. The Greeks offer us the model of a race and culture that has become pure: and hopefully we shall one day also achieve a pure European race and culture.

Don’t strive to be a well-rounded leader. Instead, discover your zone and stay there. Then delegate everything else. Admitting a weakness is a sign of strength. Acknowledging weakness doesn’t make a leader less effective. Everybody in your organization benefits when you delegate responsibilities that fall outside your core competency. Thoughtful delegation will allow someone else in your organization to shine. Your weakness is someone’s opportunity. Leadership is not always about getting things done “right.” Leadership is about getting things done through other people. The people who follow us are exactly where we have led them. If there is no one to whom we can delegate, it is our own fault. As a leader, gifted by God to do a few things well, it is not right for you to attempt to do everything. Upgrade your performance by playing to your strengths and delegating your weaknesses. There are many things I can do, but I have to narrow it down to the one thing I must do. The secret of concentration is elimination. Devoting a little of yourself to everything means committing a great deal of yourself to nothing. My competence in these areas defines my success as a pastor. A sixty-hour workweek will not compensate for a poorly delivered sermon. People don’t show up on Sunday morning because I am a good pastor (leader, shepherd, counselor). In my world, it is my communication skills that make the difference. So that is where I focus my time. To develop a competent team, help the leaders in your organization discover their leadership competencies and delegate accordingly. Once you step outside your zone, don’t attempt to lead. Follow. The less you do, the more you will accomplish. Only those leaders who act boldly in times of crisis and change are willingly followed. Accepting the status quo is the equivalent of accepting a death sentence. Where there’s no progress, there’s no growth. If there’s no growth, there’s no life. Environments void of change are eventually void of life. So leaders find themselves in the precarious and often career-jeopardizing position of being the one to draw attention to the need for change. Consequently, courage is a nonnegotiable quality for the next generation leader. The leader is the one who has the courage to act on what he sees. A leader is someone who has the courage to say publicly what everybody else is whispering privately. It is not his insight that sets the leader apart from the crowd. It is his courage to act on what he sees, to speak up when everyone else is silent. Next generation leaders are those who would rather challenge what needs to change and pay the price than remain silent and die on the inside. The first person to step out in a new direction is viewed as the leader. And being the first to step out requires courage. In this way, courage establishes leadership. Leadership requires the courage to walk in the dark. The darkness is the uncertainty that always accompanies change. The mystery of whether or not a new enterprise will pan out. The reservation everyone initially feels when a new idea is introduced. The risk of being wrong. Many who lack the courage to forge ahead alone yearn for someone to take the first step, to go first, to show the way. It could be argued that the dark provides the optimal context for leadership. After all, if the pathway to the future were well lit, it would be crowded. Fear has kept many would-be leaders on the sidelines, while good opportunities paraded by. They didn’t lack insight. They lacked courage. Leaders are not always the first to see the need for change, but they are the first to act. Leadership is about moving boldly into the future in spite of uncertainty and risk. You can’t lead without taking risk. You won’t take risk without courage. Courage is essential to leadership.

One thing that tells me a company is in trouble is when they tell me how good they were in the past. Same with countries. You don’t want to forget your identity. I am glad that you were great in the fourteenth century, but that was then and this is now. When memories exceed dreams, the end is near. The hallmark of a truly successful organization is the willingness to abandon what made it successful and start fresh.” In societies that have more memories than dreams, too many people are spending too many days looking backward. They see dignity, affirmation, and self-worth not by mining the present but by chewing on the past. And even that is usually not a real past but an imagined and adorned past. Indeed, such societies focus all their imagination on making that imagined past even more beautiful than it ever was, and then they cling to it…, rather than imagining a better future and acting on that.

While in principle groups for survivors are a good idea, in practice it soon becomes apparent that to organize a successful group is no simple matter. Groups that start out with hope and promise can dissolve acrimoniously, causing pain and disappointment to all involved. The destructive potential of groups is equal to their therapeutic promise. The role of the group leader carries with it a risk of the irresponsible exercise of authority. Conflicts that erupt among group members can all too easily re-create the dynamics of the traumatic event, with group members assuming the roles of perpetrator, accomplice, bystander, victim, and rescuer. Such conflicts can be hurtful to individual participants and can lead to the group’s demise. In order to be successful, a group must have a clear and focused understanding of its therapeutic task and a structure that protects all participants adequately against the dangers of traumatic reenactment. Though groups may vary widely in composition and structure, these basic conditions must be fulfilled without exception. Commonality with other people carries with it all the meanings of the word common. It means belonging to a society, having a public role, being part of that which is universal. It means having a feeling of familiarity, of being known, of communion. It means taking part in the customary, the commonplace, the ordinary, and the everyday. It also carries with it a feeling of smallness, or insignificance, a sense that one’s own troubles are ‘as a drop of rain in the sea.’ The survivor who has achieved commonality with others can rest from her labors. Her recovery is accomplished; all that remains before her is her life.

Abraham Lincoln was not, in the fullest sense of the word, either our man or our model. In his interests, in his associations, in his habits of thought, and in his prejudices, he was a white man. [...] Any man can say things that are true of Abraham Lincoln, but no man can say anything that is new of Abraham Lincoln. His personal traits and public acts are better known to the American people than are those of any other man of his age. He was a mystery to no man who saw him and heard him. Though high in position, the humblest could approach him and feel at home in his presence. Though deep, he was transparent; though strong, he was gentle; though decided and pronounced in his convictions, he was tolerant towards those who differed from him, and patient under reproaches. [...] I have said that President Lincoln was a white man, and shared the prejudices common to his countrymen towards the colored race. Looking back to his times and to the condition of his country, we are compelled to admit that this unfriendly feeling on his part may be safely set down as one element of his wonderful success in organizing the loyal American people for the tremendous conflict before them, and bringing them safely through that conflict. His great mission was to accomplish two things: first, to save his country from dismemberment and ruin; and, second, to free his country from the great crime of slavery. To do one or the other, or both, he must have the earnest sympathy and the powerful cooperation of his loyal fellow-countrymen. Without this primary and essential condition to success his efforts must have been vain and utterly fruitless.[...] Viewed from the genuine abolition ground, Mr. Lincoln seemed tardy, cold, dull, and indifferent; but measuring him by the sentiment of his country, a sentiment he was bound as a statesman to consult, he was swift, zealous, radical, and determined. Oration in Memory of Abraham Lincoln. Delivered at the Unveiling of The Freedmen’s Monument in Lincoln Park, Washington, D.C.

Let us fool ourselves no longer. At the very moment Western nations, threw off the ancient regime of absolute government, operating under a once-divine king, they were restoring this same system in a far more effective form in their technology, reintroducing coercions of a military character no less strict in the organization of a factory than in that of the new drilled, uniformed, and regimented army. During the transitional stages of the last two centuries, the ultimate tendency of this system might b e in doubt, for in many areas there were strong democratic reactions; but with the knitting together of a scientific ideology, itself liberated from theological restrictions or humanistic purposes, authoritarian technics found an instrument at hand that h as now given it absolute command of physical energies of cosmic dimensions. The inventors of nuclear bombs, space rockets, and computers are the pyramid builders of our own age: psychologically inflated by a similar myth of unqualified power, boasting through their science of their increasing omnipotence, if not omniscience, moved by obsessions and compulsions no less irrational than those of earlier absolute systems: particularly the notion that the system itself must be expanded, at whatever eventual co st to life. Through mechanization, automation, cybernetic direction, this authoritarian technics has at last successfully overcome its most serious weakness: its original dependence upon resistant, sometimes actively disobedient servomechanisms, still human enough to harbor purposes that do not always coincide with those of the system. Like the earliest form of authoritarian technics, this new technology is marvellously dynamic and productive: its power in every form tends to increase without limits, in quantities that defy assimilation and defeat control, whether we are thinking of the output of scientific knowledge or of industrial assembly lines. To maximize energy, speed, or automation, without reference to the complex conditions that sustain organic life, have become ends in themselves. As with the earliest forms of authoritarian technics, the weight of effort, if one is to judge by national budgets, is toward absolute instruments of destruction, designed for absolutely irrational purposes whose chief by-product would be the mutilation or extermination of the human race. Even Ashurbanipal and Genghis Khan performed their gory operations under normal human limits. The center of authority in this new system is no longer a visible personality, an all-powerful king: even in totalitarian dictatorships the center now lies in the system itself, invisible but omnipresent: all its human components, even the technical and managerial elite, even the sacred priesthood of science, who alone have access to the secret knowledge by means of which total control is now swiftly being effected, are themselves trapped by the very perfection of the organization they have invented. Like the Pharoahs of the Pyramid Age, these servants of the system identify its goods with their own kind of well-being: as with the divine king, their praise of the system is an act of self-worship; and again like the king, they are in the grip of an irrational compulsion to extend their means of control and expand the scope of their authority. In this new systems-centered collective, this Pentagon of power, there is no visible presence who issues commands: unlike job's God, the new deities cannot be confronted, still less defied. Under the pretext of saving labor, the ultimate end of this technics is to displace life, or rather, to transfer the attributes of life to the machine and the mechanical collective, allowing only so much of the organism to remain as may be controlled and manipulated.

Tick is a humble genesis, tock a feeble apocalypse; and tick-tock is in any case not much of a plot. We need much larger ones and much more complicated ones if we persist in finding 'what will suffice.' And what happens if the organization is much more complex than tick-tock? Suppose, for instance, that it is a thousand-page novel. Then it obviously will not lie within what is called our 'temporal horizon'; to maintain the experience of organization we shall need many more fictional devices. And although they will essentially be of the same kind as calling the second of those two related sounds tock, they will obviously be more resourceful and elaborate. They have to defeat the tendency of the interval between tick and tock to empty itself; to maintain within that interval following tick a lively expectation of tock, and a sense that however remote tock may be, all that happens happens as if tock were certainly following. All such plotting presupposes and requires that an end will bestow upon the whole duration and meaning. To put it another way, the interval must be purged of simple chronicity, of the emptiness of tock-tick., humanly uninteresting successiveness. It is required to be a significant season, kairos poised between beginning and end. It has to be, on a scale much greater than that which concerns the psychologists, an instance of what they call 'temporal integration'--our way of bundling together perception of the present, memory of the past, and expectation of the future, in a common organization. Within this organization that which was conceived of as simply successive becomes charged with past and future: what was chronos becomes kairos. This is the time of the novelist, a transformation of mere successiveness which has been likened, by writers as different as Forster and Musil, to the experience of love, the erotic consciousness which makes divinely satisfactory sense out of the commonplace person.

He had wondered, as had most people at one time or another, precisely why an android bounced helplessly about when confronted by an empathy-measuring test. Empathy, evidently, existed only within the human community, whereas intelligence to some degree could be found throughout every phylum and order including the arachnida. For one thing, the empathic faculty probably required an unimpaired group instinct; a solitary organism, such as a spider, would have no use for it; in fact it would tend to abort a spider’s ability to survive. It would make him conscious of the desire to live on the part of his prey. Hence all predators, even highly developed mammals such as cats, would starve. Empathy, he once had decided, must be limited to herbivores or anyhow omnivores who could depart from a meat diet. Because, ultimately, the empathic gift blurred the boundaries between hunter and victim, between the successful and the defeated. As in the fusion with Mercer, everyone ascended together or, when the cycle had come to an end, fell together into the trough of the tomb world. Oddly, it resembled a sort of biological insurance, but double-edged. As long as some creature experienced joy, then the condition for all other creatures included a fragment of joy. However, if any living being suffered, then for all the rest the shadow could not be entirely cast off. A herd animal such as man would acquire a higher survival factor through this; an owl or a cobra would be destroyed. Evidently the humanoid robot constituted a solitary predator.

Poets claim that we recapture for a moment the self that we were long ago when we enter some house or garden in which we used to live in our youth. But these are most hazardous pilgrimages, which end as often in disappointment as in success. It is in ourselves that we should rather seek to find those fixed places, contemporaneous with different years. And great fatigue followed by a good night's rest can to a certain extent help us to do so. For in order to make us descend into the most subterranean galleries of sleep, where no reflexion from overnight, no gleam of memory comes to light up the interior monologue—if the latter does not itself cease—fatigue followed by rest will so thoroughly turn over the soil and penetrate the bedrock of our bodies that we discover down there, where our muscles plunge and twist in their ramifications and breathe in new life, the garden where we played in our childhood. There is no need to travel in order to see it again; we must dig down inwardly to discover it. What once covered the earth is no longer above but beneath it; a mere excursion does not suffice for a visit to the dead city: excavation is necessary also. But we shall see how certain fugitive and fortuitous impressions carry us back even more effectively to the past, with a more delicate precision, with a more light-winged, more immaterial, more headlong, more unerring, more immortal flight, than these organic dislocations.

Leaders instill courage in the hearts of those who follow. This rarely happens through words alone. It generally requires action. It goes back to what we said earlier: Somebody has to go first. By going first, the leader furnishes confidence to those who follow. As a next generation leader, you will be called upon to go first. That will require courage. But in stepping out you will give the gift of courage to those who are watching. What do I believe is impossible to do in my field, but if it could be done would fundamentally change my business? What has been done is safe. But to attempt a solution to a problem that plagues an entire industry - in my case, the local church - requires courage. Unsolved problems are gateways to the future. To those who have the courage to ask the question and the tenacity to hang on until they discover or create an answer belongs the future. Don’t allow the many good opportunities to divert your attention from the one opportunity that has the greatest potential. Learn to say no. There will always be more opportunities than there is time to pursue them. Leaders worth following are willing to face and embrace current reality regardless of how discouraging or embarrassing it might be. It is impossible to generate sustained growth or progress if your plan for the future is not rooted in reality. Be willing to face the truth regardless of how painful it might be. If fear causes you to retreat from your dreams, you will never give the world anything new. it is impossible to lead without a dream. When leaders are no longer willing to dream, it is only a short time before followers are unwilling to follow. Will I allow my fear to bind me to mediocrity? Uncertainty is a permanent part of the leadership landscape. It never goes away. Where there is no uncertainty, there is no longer the need for leadership. The greater the uncertainty, the greater the need for leadership. Your capacity as a leader will be determined by how well you learn to deal with uncertainty. My enemy is not uncertainty. It is not even my responsibility to remove the uncertainty. It is my responsibility to bring clarity into the midst of the uncertainty. As leaders we can afford to be uncertain, but we cannot afford to be unclear. People will follow you in spite of a few bad decisions. People will not follow you if you are unclear in your instruction. As a leader you must develop the elusive skill of leading confidently and purposefully onto uncertain terrain. Next generation leaders must fear a lack of clarity more than a lack of accuracy. The individual in your organization who communicates the clearest vision will often be perceived as the leader. Clarity is perceived as leadership. Uncertainty exposes a lack of knowledge. Pretending exposes a lack of character. Express your uncertainty with confidence. You will never maximize your potential in any area without coaching. It is impossible. Self-evaluation is helpful, but evaluation from someone else is essential. You need a leadership coach. Great leaders are great learners. God, in His wisdom, has placed men and women around us with the experience and discernment we often lack. Experience alone doesn’t make you better at anything. Evaluated experience is what enables you to improve your performance. As a leader, what you don’t know can hurt you. What you don’t know about yourself can put a lid on your leadership. You owe it to yourself and to those who have chosen to follow you to open the doors to evaluation. Engage a coach. Success doesn’t make anything of consequence easier. Success just raises the stakes. Success brings with it the unanticipated pressure of maintaining success. The more successful you are as a leader, the more difficult this becomes. There is far more pressure at the top of an organization than you might imagine.

That concentration camps were ultimately provided for the same groups in all countries, even though there were considerable differences in the treatment of their inmates, was all the more characteristic as the selection of the groups was left exclusively to the initiative of the totalitarian regimes: if the Nazis put a person in a concentration camp and if he made a successful escape, say, to Holland, the Dutch would put him in an internment camp. Thus, long before the outbreak of the war the police in a number of Western countries, under the pretext of "national security," had on their own initiative established close connections with the Gestapo and the GPU [Russian State security agency], so that one might say there existed an independent foreign policy of the police. This police-directed foreign policy functioned quite independently of the official governments; the relations between the Gestapo and the French police were never more cordial than at the time of Leon Blum's popular-front government, which was guided by a decidedly anti-German policy. Contrary to the governments, the various police organizations were never overburdened with "prejudices" against any totalitarian regime; the information and denunciations received from GPU agents were just as welcome to them as those from Fascist or Gestapo agents. They knew about the eminent role of the police apparatus in all totalitarian regimes, they knew about its elevated social status and political importance, and they never bothered to conceal their sympathies. That the Nazis eventually met with so disgracefully little resistance from the police in the countries they occupied, and that they were able to organize terror as much as they did with the assistance of these local police forces, was due at least in part to the powerful position which the police had achieved over the years in their unrestricted and arbitrary domination of stateless and refugees.

How to Survive Racism in an Organization that Claims to be Antiracist: 10. Ask why they want you. Get as much clarity as possible on what the organization has read about you, what they understand about you, what they assume are your gifts and strengths. What does the organization hope you will bring to the table? Do those answers align with your reasons for wanting to be at the table? 9. Define your terms. You and the organization may have different definitions of words like "justice", "diveristy", or "antiracism". Ask for definitions, examples, or success stories to give you a better idea of how the organization understands and embodies these words. Also ask about who is in charge and who is held accountable for these efforts. Then ask yourself if you can work within the structure. 8. Hold the organization to the highest vision they committed to for as long as you can. Be ready to move if the leaders aren't prepared to pursue their own stated vision. 7. Find your people. If you are going to push back against the system or push leadership forward, it's wise not to do so alone. Build or join an antiracist cohort within the organization. 6. Have mentors and counselors on standby. Don't just choose a really good friend or a parent when seeking advice. It's important to have on or two mentors who can give advice based on their personal knowledge of the organization and its leaders. You want someone who can help you navigate the particular politics of your organization. 5. Practice self-care. Remember that you are a whole person, not a mule to carry the racial sins of the organization. Fall in love, take your children to the park, don't miss doctors' visits, read for pleasure, dance with abandon, have lots of good sex, be gentle with yourself. 4. Find donors who will contribute to the cause. Who's willing to keep the class funded, the diversity positions going, the social justice center operating? It's important for the organization to know the members of your cohort aren't the only ones who care. Demonstrate that there are stakeholders, congregations members, and donors who want to see real change. 3. Know your rights. There are some racist things that are just mean, but others are against the law. Know the difference, and keep records of it all. 2. Speak. Of course, context matters. You must be strategic about when, how, to whom, and about which situations you decide to call out. But speak. Find your voice and use it. 1. Remember: You are a creative being who is capable of making change. But it is not your responsibility to transform an entire organization.

The success of totalitarian movements among the masses meant the end of two illusions of democratically ruled countries in general and of European nation-states and their party system in particular. The first was that the people in its majority had taken an active part in government and that each individual was in sympathy with one’s own or somebody else’s party. On the contrary, the movements showed that the politically neutral and indifferent masses could easily be the majority in a democratically ruled country, that therefore a democracy could function according to rules which are actively recognized by only a minority. The second democratic illusion exploded by the totalitarian movements was that these politically indifferent masses did not matter, that they were truly neutral and constituted no more than the inarticulate backward setting for the political life of the nation. Now they made apparent what no other organ of public opinion had ever been able to show, namely, that democratic government had rested as much on the silent approbation and tolerance of the indifferent and inarticulate sections of the people as on the articulate and visible institutions and organizations of the country. Thus when the totalitarian movements invaded Parliament with their contempt for parliamentary government, they merely appeared inconsistent: actually, they succeeded in convincing the people at large that parliamentary majorities were spurious and did not necessarily correspond to the realities of the country, thereby undermining the self-respect and the confidence of governments which also believed in majority rule rather than in their constitutions.

From a very early age Edison became used to doing things for himself, by necessity. His family was poor, and by the age of twelve he had to earn money to help his parents. He sold newspapers on trains, and traveling around his native Michigan for his job, he developed an ardent curiosity about everything he saw. He wanted to know how things worked—machines, gadgets, anything with moving parts. With no schools or teachers in his life, he turned to books, particularly anything he could find on science. He began to conduct his own experiments in the basement of his family home, and he taught himself how to take apart and fix any kind of watch. At the age of fifteen he apprenticed as a telegraph operator, then spent years traveling across the country plying his trade. He had no chance for a formal education, and nobody crossed his path who could serve as a teacher or mentor. And so in lieu of that, in every city he spent time in, he frequented the public library. One book that crossed his path played a decisive role in his life: Michael Faraday’s two-volume Experimental Researches in Electricity. This book became for Edison what The Improvement of the Mind had been for Faraday. It gave him a systematic approach to science and a program for how to educate himself in the field that now obsessed him—electricity. He could follow the experiments laid out by the great Master of the field and absorb as well his philosophical approach to science. For the rest of his life, Faraday would remain his role model. Through books, experiments, and practical experience at various jobs, Edison gave himself a rigorous education that lasted about ten years, up until the time he became an inventor. What made this successful was his relentless desire to learn through whatever crossed his path, as well as his self-discipline. He had developed the habit of overcoming his lack of an organized education by sheer determination and persistence. He worked harder than anyone else. Because he was a consummate outsider and his mind had not been indoctrinated in any school of thought, he brought a fresh perspective to every problem he tackled. He turned his lack of formal direction into an advantage. If you are forced onto this path, you must follow Edison’s example by developing extreme self-reliance. Under these circumstances, you become your own teacher and mentor. You push yourself to learn from every possible source. You read more books than those who have a formal education, developing this into a lifelong habit. As much as possible, you try to apply your knowledge in some form of experiment or practice. You find for yourself second-degree mentors in the form of public figures who can serve as role models. Reading and reflecting on their experiences, you can gain some guidance. You try to make their ideas come to life, internalizing their voice. As someone self-taught, you will maintain a pristine vision, completely distilled through your own experiences—giving you a distinctive power and path to mastery.

Speaking to a foreigner was the dream of every student, and my opportunity came at last. When I got back from my trip down the Yangtze, I learned that my year was being sent in October to a port in the south called Zhanjiang to practice our English with foreign sailors. I was thrilled. Zhanjiang was about 75 miles from Chengdu, a journey of two days and two nights by rail. It was the southernmost large port in China, and quite near the Vietnamese border. It felt like a foreign country, with turn-of-the-century colonial-style buildings, pastiche Romanesque arches, rose windows, and large verandas with colorful parasols. The local people spoke Cantonese, which was almost a foreign language. The air smelled of the unfamiliar sea, exotic tropical vegetation, and an altogether bigger world. But my excitement at being there was constantly doused by frustration. We were accompanied by a political supervisor and three lecturers, who decided that, although we were staying only a mile from the sea, we were not to be allowed anywhere near it. The harbor itself was closed to outsiders, for fear of 'sabotage' or defection. We were told that a student from Guangzhou had managed to stow away once in a cargo steamer, not realizing that the hold would be sealed for weeks, by which time he had perished. We had to restrict our movements to a clearly defined area of a few blocks around our residence. Regulations like these were part of our daily life, but they never failed to infuriate me. One day I was seized by an absolute compulsion to get out. I faked illness and got permission to go to a hospital in the middle of the city. I wandered the streets desperately trying to spot the sea, without success. The local people were unhelpful: they did not like non-Cantonese speakers, and refused to understand me. We stayed in the port for three weeks, and only once were we allowed, as a special treat, to go to an island to see the ocean. As the point of being there was to talk to the sailors, we were organized into small groups to take turns working in the two places they were allowed to frequent: the Friendship Store, which sold goods for hard currency, and the Sailors' Club, which had a bar, a restaurant, a billiards room, and a ping-pong room. There were strict rules about how we could talk to the sailors. We were not allowed to speak to them alone, except for brief exchanges over the counter of the Friendship Store. If we were asked our names and addresses, under no circumstances were we to give our real ones. We all prepared a false name and a nonexistent address. After every conversation, we had to write a detailed report of what had been said which was standard practice for anyone who had contact with foreigners. We were warned over and over again about the importance of observing 'discipline in foreign contacts' (she waifi-lu). Otherwise, we were told, not only would we get into serious trouble, other students would be banned from coming.

At some very low level, we all share certain fictions about time, and they testify to the continuity of what is called human nature, however conscious some, as against others, may become of the fictive quality of these fictions. It seems to follow that we shall learn more concerning the sense-making paradigms, relative to time, from experimental psychologists than from scientists or philosophers, and more from St. Augustine than from Kant or Einstein because St. Augustine studies time as the soul's necessary self-extension before and after the critical moment upon which he reflects. We shall learn more from Piaget, from studies of such disorders as déjà vu, eidetic imagery, the Korsakoff syndrome, than from the learned investigators of time's arrow, or, on the other hand, from the mythic archetypes. Let us take a very simple example, the ticking of a clock. We ask what it says: and we agree that it says tick-tock. By this fiction we humanize it, make it talk our language. Of course, it is we who provide the fictional difference between the two sounds; tick is our word for a physical beginning, tock our word for an end. We say they differ. What enables them to be different is a special kind of middle. We can perceive a duration only when it is organized. It can be shown by experiment that subjects who listen to rhythmic structures such as tick-tock, repeated identically, 'can reproduce the intervals within the structure accurately, but they cannot grasp spontaneously the interval between the rhythmic groups,' that is, between tock and tick, even when this remains constant. The first interval is organized and limited, the second not. According to Paul Fraisse the tock-tick gap is analogous to the role of the 'ground' in spatial perception; each is characterized by a lack of form, against which the illusory organizations of shape and rhythm are perceived in the spatial or temporal object. The fact that we call the second of the two related sounds tock is evidence that we use fictions to enable the end to confer organization and form on the temporal structure. The interval between the two sounds, between tick and tock is now charged with significant duration. The clock's tick-tock I take to be a model of what we call a plot, an organization that humanizes time by giving it form; and the interval between tock and tick represents purely successive, disorganized time of the sort that we need to humanize. Later I shall be asking whether, when tick-tock seems altogether too easily fictional, we do not produce plots containing a good deal of tock-tick; such a plot is that of Ulysses.

What Kant took to be the necessary schemata of reality,' says a modern Freudian, 'are really only the necessary schemata of repression.' And an experimental psychologist adds that 'a sense of time can only exist where there is submission to reality.' To see everything as out of mere succession is to behave like a man drugged or insane. Literature and history, as we know them, are not like that; they must submit, be repressed. It is characteristic of the stage we are now at, I think, that the question of how far this submission ought to go--or, to put it the other way, how far one may cultivate fictional patterns or paradigms--is one which is debated, under various forms, by existentialist philosophers, by novelists and anti-novelists, by all who condemn the myths of historiography. It is a debate of fundamental interest, I think, and I shall discuss it in my fifth talk. Certainly, it seems, there must, even when we have achieved a modern degree of clerical scepticism, be some submission to the fictive patterns. For one thing, a systematic submission of this kind is almost another way of describing what we call 'form.' 'An inter-connexion of parts all mutually implied'; a duration (rather than a space) organizing the moment in terms of the end, giving meaning to the interval between tick and tock because we humanly do not want it to be an indeterminate interval between the tick of birth and the tock of death. That is a way of speaking in temporal terms of literary form. One thinks again of the Bible: of a beginning and an end (denied by the physicist Aristotle to the world) but humanly acceptable (and allowed by him to plots). Revelation, which epitomizes the Bible, puts our fate into a book, and calls it the book of life, which is the holy city. Revelation answers the command, 'write the things which thou hast seen, and the things which are, and the things which shall be hereafter'--'what is past and passing and to come'--and the command to make these things interdependent. Our novels do likewise. Biology and cultural adaptation require it; the End is a fact of life and a fact of the imagination, working out from the middle, the human crisis. As the theologians say, we 'live from the End,' even if the world should be endless. We need ends and kairoi and the pleroma, even now when the history of the world has so terribly and so untidily expanded its endless successiveness. We re-create the horizons we have abolished, the structures that have collapsed; and we do so in terms of the old patterns, adapting them to our new worlds. Ends, for example, become a matter of images, figures for what does not exist except humanly. Our stories must recognize mere successiveness but not be merely successive; Ulysses, for example, may be said to unite the irreducible chronos of Dublin with the irreducible kairoi of Homer. In the middest, we look for a fullness of time, for beginning, middle, and end in concord. For concord or consonance really is the root of the matter, even in a world which thinks it can only be a fiction. The theologians revive typology, and are followed by the literary critics. We seek to repeat the performance of the New Testament, a book which rewrites and requites another book and achieves harmony with it rather than questioning its truth. One of the seminal remarks of modern literary thought was Eliot's observation that in the timeless order of literature this process is continued. Thus we secularize the principle which recurs from the New Testament through Alexandrian allegory and Renaissance Neo-Platonism to our own time. We achieve our secular concords of past and present and future, modifying the past and allowing for the future without falsifying our own moment of crisis. We need, and provide, fictions of concord.

Roosevelt fought hard for the United States to host the opening session [of the United Nations]; it seemed a magnanimous gesture to most of the delegates. But the real reason was to better enable the United States to eavesdrop on its guests. Coded messages between the foreign delegations and their distant capitals passed through U.S. telegraph lines in San Francisco. With wartime censorship laws still in effect, Western Union and the other commercial telegraph companies were required to pass on both coded and uncoded telegrams to U.S. Army codebreakers. Once the signals were captured, a specially designed time-delay device activated to allow recorders to be switched on. Devices were also developed to divert a single signal to several receivers. The intercepts were then forwarded to Arlington Hall, headquarters of the Army codebreakers, over forty-six special secure teletype lines. By the summer of 1945 the average number of daily messages had grown to 289,802, from only 46,865 in February 1943. The same soldiers who only a few weeks earlier had been deciphering German battle plans were now unraveling the codes and ciphers wound tightly around Argentine negotiating points. During the San Francisco Conference, for example, American codebreakers were reading messages sent to and from the French delegation, which was using the Hagelin M-209, a complex six-wheel cipher machine broken by the Army Security Agency during the war. The decrypts revealed how desperate France had become to maintain its image as a major world power after the war. On April 29, for example, Fouques Duparc, the secretary general of the French delegation, complained in an encrypted note to General Charles de Gaulle in Paris that France was not chosen to be one of the "inviting powers" to the conference. "Our inclusion among the sponsoring powers," he wrote, "would have signified, in the eyes of all, our return to our traditional place in the world." In charge of the San Francisco eavesdropping and codebreaking operation was Lieutenant Colonel Frank B. Rowlett, the protégé of William F. Friedman. Rowlett was relieved when the conference finally ended, and he considered it a great success. "Pressure of work due to the San Francisco Conference has at last abated," he wrote, "and the 24-hour day has been shortened. The feeling in the Branch is that the success of the Conference may owe a great deal to its contribution." The San Francisco Conference served as an important demonstration of the usefulness of peacetime signals intelligence. Impressive was not just the volume of messages intercepted but also the wide range of countries whose secrets could be read. Messages from Colombia provided details on quiet disagreements between Russia and its satellite nations as well as on "Russia's prejudice toward the Latin American countries." Spanish decrypts indicated that their diplomats in San Francisco were warned to oppose a number of Russian moves: "Red maneuver . . . must be stopped at once," said one. A Czechoslovakian message indicated that nation's opposition to the admission of Argentina to the UN. From the very moment of its birth, the United Nations was a microcosm of East-West spying. Just as with the founding conference, the United States pushed hard to locate the organization on American soil, largely to accommodate the eavesdroppers and codebreakers of NSA and its predecessors.