Orientation Class Quotes

Christians are usually sincere and well-intentioned people until you get to any real issues of ego, control power, money, pleasure, and security. Then they tend to be pretty much like everybody else. We often given a bogus version of the Gospel, some fast-food religion, without any deep transformation of the self; and the result has been the spiritual disaster of "Christian" countries that tend to be as consumer-oriented, proud, warlike, racist, class conscious, and addictive as everybody else-and often more so, I'm afraid.

All around us are people, of all classes, of all nationalities, of all ages. For three days these people, these strangers to one another, are brought together. They sleep and eat under one roof, they cannot get away from each other. At the end of three days they part, they go their several ways, never, perhaps, to see each other again.

A nation is born stoic, and dies epicurean. At its cradle (to repeat a thoughtful adage) religion stands, and philosophy accompanies it to the grave. In the beginning of all cultures a strong religious faith conceals and softens the nature of things, and gives men courage to bear pain and hardship patiently; at every step the gods are with them, and will not let them perish, until they do. Even then a firm faith will explain that it was the sins of the people that turned their gods to an avenging wrath; evil does not destroy faith, but strengthens it. If victory comes, if war is forgotten in security and peace, then wealth grows; the life of the body gives way, in the dominant classes, to the life of the senses and the mind; toil and suffering are replaced by pleasure and ease; science weakens faith even while thought and comfort weaken virility and fortitude. At last men begin to doubt the gods; they mourn the tragedy of knowledge, and seek refuge in every passing delight. Achilles is at the beginning, Epicurus at the end. After David comes Job, and after Job, Ecclesiastes.

We have a chance to do something extraordinary. As we head out of this pandemic we can change the world. Create a world of love. A world where we are kind to each other. A world were we are kind no matter what class, race, sexual orientation, what religion or lack of or what job we have. A world we don't judge those at the food bank because that may be us if things were just slightly different. Let love and kindness be our roadmap.

Always there lurks the assumption that although the Western consumer belongs to a numerical minority, he is entitled either to own or to expend (or both) the majority of the world resources. Why? Because he, unlike the Oriental, is a true human being. No better instance exists today of what Anwar Abdel Malek calls “the hegemonism of possessing minorities” and anthropocentrism allied with Europocentrism: a white middle-class Westerner believes it his human prerogative not only to manage the nonwhite world but also to own it, just because by definition “it” is not quite as human as “we” are. There is no purer example than this of dehumanized thought.

I was arguing not that everyone should read books by ladies—though shifting the balance matters—but that maybe the whole point of reading is to be able to explore and also transcend your gender (and race and class and orientation and nationality and moment in history and age and ability) and experience being others.

The crisis creates situations which are dangerous in the short run, since the various strata of the population are not all capable of orienting themselves equally swiftly, or of reorganizing with the same rhythm. The traditional ruling class, which has numerous trained cadres, changes men and programmes and, with greater speed than is achieved by the subordinate classes, reabsorbs the control that was slipping from its grasp. Perhaps it may make sacrifices, and expose itself to an uncertain future by demagogic promises; but it retains power, reinforces it for the time being, and uses it to crush its adversary and disperse his leading cadres, who cannot be be very numerous or highly trained.

I have an evening dress, pink mull over silk (I'm perfectly beautiful in that), and a blue church dress, and a dinner dress of red veiling with Oriental trimming (makes me look like a Gipsy), and another of rose-coloured challis, and a grey street suit, and an every-day dress for classes. That wouldn't be an awfully big wardrobe for Julia Rutledge Pendleton, perhaps, but for Jerusha Abbott - Oh, my!

I’m going to say this once here, and then—because it is obvious—I will not repeat it in the course of this book: not all boys engage in such behavior, not by a long shot, and many young men are girls’ staunchest allies. However, every girl I spoke with, every single girl—regardless of her class, ethnicity, or sexual orientation; regardless of what she wore, regardless of her appearance—had been harassed in middle school, high school, college, or, often, all three. Who, then, is truly at risk of being “distracted” at school?

Dopamine isn’t the pleasure molecule, after all. It’s the anticipation molecule. To enjoy the things we have, as opposed to the things that are only possible, our brains must transition from future-oriented dopamine to present-oriented chemicals, a collection of neurotransmitters we call the Here and Now molecules, or the H&Ns. Most people have heard of the H&Ns. They include serotonin, oxytocin, endorphins (your brain’s version of morphine), and a class of chemicals called endocannabinoids (your brain’s version of marijuana). As opposed to the pleasure of anticipation via dopamine, these chemicals give us pleasure from sensation and emotion. In fact, one of the endocannabinoid molecules is called anandamide, named after a Sanskrit word that means joy, bliss, and delight.

In an era of weaponized sensitivity, participation in public discourse is growing so perilous, so fraught with the danger of being caught out for using the wrong word or failing to uphold the latest orthodoxy in relation to disability, sexual orientation, economic class, race or ethnicity, that many are apt to bow out. Perhaps intimidating their elders into silence is the intention of the identity-politics cabal — and maybe my generation should retreat to our living rooms and let the young people tear one another apart over who seemed to imply that Asians are good at math.

The state of being female is complicated by other categories such as class, race, ethnicity, sexual orientation, disability, religious belief, and so on.

Whatever the variations by race, class, age, ethnicity, or sexual orientation, being a man means "not being like women." This notion of antifemininity lies at the heart of contemporary and historical conceptions of manhood, so that masculinity is defined more by what one is not rather than who one is.

We must pay attention to gender, but it is difficult to pay attention to gender all by itself…It emerges differently in women’s lives because it hooks onto other markers such as race, class, sexual orientation and age.

Knowing that people of different classes, backgrounds, races, religions, disabilities, genders and sexual orientations have always been a part of history allows us to find ourselves in the past. It also serves to level the playing field going forward. It wasn't just rich and powerful men who built the modern world. Women have always been a part of it, as has the full range of human diversity, but we are only now beginning to see what has been hidden in plain sight.

a pathological concentration of wealth, leading to class wars, disruptive revolutions, and financial exhaustion: these are some of the ways in which a civilization may die.

Even when I encountered racism outside Salmon Creek, it usually rolled off me. The worst of it often came from rednecks whipping past in rusted pickups. I looked at them and I looked at me-class leader, track star, straight-A student- and their slurs about dirty Indians and drunk Indians and dumb Indians were laughable. Mom says crap like that comes from people who´ve accomplished so little in lifethat they feel the need to lift themselves above someone, anyone. So they pick skin color or religion or sexual orientation and say, "Well, I might not be much, but at least I´m not a ..." I´d look at those guys, and see the truth of her words.

An Earthlike organ keyboard sits in the center of my area, oriented such that the operator faces the kids. The organ has quite a few more options than a typical keyboard found on Earth. I can apply inflection, tone, mood, and all the other little intricacies of spoken language. I settle into the comfortable chair, crack my knuckles, and start the class. “All right, all right,” I play. “Everyone settle down and get in your seats.” They scamper to their assigned desks and sit quietly, ready for the lesson to begin. “Who here can tell me the speed of light?” Twelve kids raise their claws.

The overwhelming tendency of markets is to bring people together, break down prejudices, persuade people of the need to cooperate regardless of class, race, religion, sex/gender, and physical ability. The same is obviously and especially true of sexual orientation. It is the market that rewards people who put aside their biases and seek gains through trade. This is why states devoted to racialist and hateful policies always resort to violence in control of the marketplace.

We are all familiar with intellectuals who speak only on behalf of their country, class, religion, 'race,' 'gender,' or 'sexual orientation,' and who shape their opinions according to what they take to be the interest of their affinity of birth or predilection. But the distinctive feature of the liberal intellectual in past times was precisely the striving for universality; not the unworldly or disingenuous denial of sectional identification but the sustained effort to transcend that identification in search of truth or the general interest. . . . In today's America, neoconservatives generate brutish policies for which liberals provide the ethical fig leaf. There really is no other diifference between them.

Imperialism is the object-less disposition of a state to expansion by force without assigned limits... Modern Imperialism is one of the heirlooms of the absolute monarchical state. The "inner logic" of capitalism would have never evolved it. Its sources come from the policy of the princes and the customs of a pre-capitalist milieu. But even export monopoly is not imperialism and it would never have developed to imperialism in the hands of the pacific bourgeoisie. This happened only because the war machine, its social atmosphere, and the martial will were inherited and because a martially oriented class (i.e., the nobility) maintained itself in a ruling position with which of all the varied interests of the bourgeoisie the martial ones could ally themselves. This alliance keeps alive fighting instincts and ideas of domination. It led to social relations which perhaps ultimately are to be explained by relations of production but not by the productive relations of capitalism alone.

For hundreds of years, people have categorized others as less so they could feel like more. Color, gender, class, religion, physical handicaps, sexual orientation, and pedigree are just a few ways in which one group is divided from another. For every person who stands superior, another must be inferior. But what does it say of us as a human race when we push others down for our own needs?

Single-strand identities do not exist in a household, let alone in a nation. When America is at its best, we acknowledge the complexity of our societies and the complicating reality of how we experience this country—and its obstacles. Yet we never lose sight of the fact that we all want the same thing. We want education. We want economic security. We want health care. Identity politics pushes leaders to understand that because of race, class, gender, sexual orientation/gender identity, and national origin, people confront obstacles that stem from these identities. Successful leaders who wish to engage the broadest coalition of voters have to demonstrate that they understand that the barriers are not uniform and, moreover, that they have plans to tackle these impediments. The greatest politicians display both of these capacities, and they never forget that the destination—regardless of identity—is the same: safety, security, and opportunity.

It is best to think of culture as a repertoire, like that of an actor,a musician, or a dancer. This image suggests that culture cultivates skills and habits in its users, so that one can be more or less good at the culture repertoire one performs,and that such cultured capacities may exist both as discrete skills,habits and orientations, and in larger assemblages, like the pieces a musician has mastered or the plays a actor has performed. It is in this sense that people have an array of cultural resources upon which they can draw. We can ask not only what pieces are in the repertoire but why some are performed at one time, some at another.

In accord with the stories spun by dog whistle politicians, many whites have come to believe that they prosper because they possess the values, orientations, and work ethic needed by the self-making individual in a capitalist society. In contrast, they have come to suppose that nonwhites, lacking these attributes, slip to the bottom, handicapped by their inferior cultures and pushed down by the market’s invisible hand, where they remain, beyond the responsibility, or even ability, of government to help.

One Domain Vocabulary A class that uses terms from multiple domains might be violating context independence, unless it’s part of a bridging layer.

Clinging to politics is one way of avoiding the confrontation with the devouring logic of civilization, holding instead with the accepted assumptions and definitions. Leaving it all behind is the opposite: a truly qualitative change, a fundamental paradigm shift. This change is not about: • seeking "alternative" energy sources to power all the projects and systems that should never have been started up in the first place; • being vaguely "post-Left", the disguise that some adopt while changing none of their (leftist) orientations; • espousing an "anti-globalization" orientation that's anything but, given activists' near-universal embrace of the totalizing industrial world system; • preserving the technological order, while ignoring the degradation of millions and the systematic destruction of the earth that undergird the existence of every part of the technoculture; • claiming-as anarchists-to oppose the state, while ignoring the fact that this hypercomplex global setup couldn't function for a day without many levels of government. The way is open for radical change. If complex society is itself the issue, if class society began with division of labor in the Neolithic, and if the Brave New World now moving forward was born with the shift to domesticated life, then all we've taken for granted is implicated. We are seeing more deeply, and the explorations must extend to include everyone. A daunting, but exciting opportunity!

…it is no longer useful to…keep defining and elaborating our understandings of the exact nature of racism, sexism, class and sexual orientation as if they ever operated in isolation.

Every man, woman and child, regardless of age, ability, nationality, religion, sexual orientation or social class was valuable and must be treated as such. His task, he realised, was finding someone to buy them all.

(Segura) "...surely you realise there are people who expect to be tortured and others who would be outraged by the idea. One never tortures except by a kind of mutual agreement. ... Dr Hasselbacher does not belong to the torturable class." (Wormold) "Who does?" (Segura) "The poor in my own country, in any Latin American country. The poor of Central Europe and the Orient. Of course in your welfare states you have no poor, so you are untorturable. In Cuba the police can deal as harshly as they like with emigres from Latin America and the Baltic States, but not with visitors from your country or Scandinavia. It is an instinctive matter on both sides....

Complex systems produce complicated results, and still there are identifiable patterns: Patriarchy is a system that delivers material benefits to men—unequally depending on men’s other attributes (such as race, class, sexual orientation, nationality, immigration status) and on men’s willingness to adapt to patriarchal values—but patriarchy constrains all women. The physical, psychological, and spiritual suffering endured by women varies widely, again depending on other attributes and sometimes just on the luck of the draw, but no woman escapes some level of that suffering. And at the core of that system is men’s control of women’s sexuality and reproduction: Without

History shows us we need labels to help define our place. For hundreds of years, people have categorized others as less so they could feel like more. Color, gender, class, religion, physical handicaps, sexual orientation, and pedigree are

Henceforth women were marginalized and became second-class citizens in the new civilizations of the Oikumene. Their position was particularly poor in Greece, for example—a fact that Western people should remember when they decry the patriarchal attitudes of the Orient.

All bodies are caught in the bindings of ability, race, class, gender, sexual orientation, sexuality, citizenship. We are powerful not despite the complexities of our identities, but because of them. Only universal, collective access can lead to universal, collective liberation.

Broadly speaking, to acheive DevOps outcomes, we need to reduce the effects of functional orientation ("optimizing for cost") and enable market orientation ("optimizing for speed") so we can have many small teams working safely and independently, quickly delivering value to the customer

The principle of treating others the same way one would like to be treated is echoed in at least twelve religions of the world. “Others” transcend gender, race, class, sexual orientation or caste. Whoever and whatever the “other” is, she has to be treated with dignity, kindness, love, and respect. In African communitarian spirituality, this is well expressed in the Ubuntu religious and ethical ideal of “I am because you are, and since we are, therefore I am”—a mandate based on the reality of our being interconnected and interdependent as creation. Therefore pain caused to one is pain shared by all. FULATA MOYO, PROGRAM EXECUTIVE, WOMEN IN CHURCH AND SOCIETY, WORLD COUNCIL OF CHURCHES

It is not enough for a population or a section of the population to have Christian faith and be docile to the ministers of religion in order to be in a position properly to judge political matters. If this population has no political experience, no taste for seeing clearly for itself nor a tradition of initiative and critical judgment, its position with respect to politics grows more complicated, for nothing is easier for political counterfeiters than to exploit good principles for purposes of deception, and nothing is more disastrous than good principles badly applied. And moreover nothing is easier for human weakness than to merge religion with prejudices of race, family or class, collective hatreds, passions of a clan and political phantoms which compensate for the rigors of individual discipline in a pious but insufficiently purified soul. Politics deal with matters and interests of the world and they depend upon passions natural to man and upon reason. But the point I wish to make here is that without goodness, love and charity, all that is best in us—even divine faith, but passions and reason much more so—turns in our hands to an unhappy use. The point is that right political experience cannot develop in people unless passions and reason are oriented by a solid basis of collective virtues, by faith and honor and thirst for justice. The point is that, without the evangelical instinct and the spiritual potential of a living Christianity, political judgment and political experience are ill protected against the illusions of selfishness and fear; without courage, compassion for mankind and the spirit of sacrifice, the ever-thwarted advance toward an historical ideal of generosity and fraternity is not conceivable.

History shows us we need labels to help define our place. For hundreds of years, people have categorized others as less so they could feel like more. Color, gender, class, religion, physical handicaps, sexual orientation, and pedigree are just a few ways in which one group is divided from another. For every person who stands superior, another must be inferior. But what does it say of us as a human race when we push others down for our own needs?

Theory is the experience of the working class movement in all countries taken in its general aspect. Of course, theory becomes purposeless if it is not connected with revolutionary practices just as practice gropes in the dark if it's path is not illuminated by revolutionary theory, but theory can become a tremendous force in the working class movement if it is built up in indissoluble connection with revolutionary practice; for theory, and theory alone, can give the movement confidence, the power of orientation, and and an understanding of the interrelation of surrounding events; for it, and it alone, could help practice to realize not only how and in which direction classes are moving at the present time, but also how and in which direction they will move in the near future. None other than Lenin uttered and repeated scores of times the well-known thesis that: "without a revolutionary theory there can be no revolutionary movement

American cold war culture represented an age of anxiety. The anxiety was so severe that it sought relief in an insistent, assertive optimism. Much of American popular culture aided this quest for apathetic security. The expanding white middle class sought to escape their worries in the burgeoning consumer culture. Driving on the new highway system in gigantic showboat cars to malls and shopping centers that accepted a new form of payment known as credit cards, Americans could forget about Jim Crow, communism, and the possibility of Armageddon. At night in their suburban homes, television allowed middle class families to enjoy light domestic comedies like The Adventures of Ozzie and Harriet, Father Knows Best, and Leave It to Beaver. Somnolently they watched representations of settled family life, stories where lost baseball gloves and dinnertime hijinks represented the only conflicts. In the glow of a new Zenith television, it became easy to believe that the American dream had been fully realized by the sacrifice and hard work of the war generation. American monsters in pop culture came to the aid of this great American sleep. Although a handful of science fiction films made explicit political messages that unsettled an apathetic America, the vast majority of 'creature features' proffered parables of American righteousness and power. These narratives ended, not with world apocalypse, but with a full restoration of a secure, consumer-oriented status quo. Invaders in flying saucers, radioactive mutations, and giant creatures born of the atomic age wreaked havoc but were soon destroyed by brainy teams of civilian scientists in cooperation with the American military. These films encouraged a certain degree of paranoia but also offered quick and easy relief to this anxiety... Such films did not so much teach Americans to 'stop worrying and love the bomb' as to 'keep worrying and love the state.

History shows us we need labels to help define our place. For hundreds of years, people have categorized others as less so they could feel like more. Color, gender, class, religion, physical handicaps, sexual orientation, and pedigree are just a few ways in which one group is divided from another. For every person who stands superior, another must be inferior. But what does it say of us as a human race when we push others down for our own needs? Does it accomplish the intended goal or simply give

Social class positioning influences all aspects of everyday interaction – how to talk, if to talk and when, whom to trust, whether or not to plan or risk, what can or cannot be done, how to belong, and who to be. Of course, how people respond to these social interactions depends on how social class intersects with the meanings and practices associated with other significant sociocultural categories (gender, race, ethnicity, age, cohort, religion, geography, sexual orientation) that also influence psychological tendencies.

History shows us we need labels to help define our place. For hundreds of years, people have categorized others as less so they could feel like more. Color, gender, class, religion, physical handicaps, sexual orientation, and pedigree are just a few ways in which one group is divided from another. For every person who stands superior, another must be inferior. But what does it say of us as a human race when we push others down for our own needs? Does it accomplish the intended goal or simply give rise to a pattern of behavior that can never be broken?

Maybe that’s too big of a question. Let’s back up. May Ling has been with you for fourteen months now? What have you done, in the time she’s been with you, to connect her to her Chinese culture?” “Well.” Another pause, a very long one this time. Mr. Richardson willed Mrs. McCullough to say something, anything. “Pearl of the Orient is one of our very favorite restaurants. We try to take her there once a month. I think it’s good for her to hear some Chinese, to get it into her ears. To grow up feeling this is natural. And of course I’m sure she’ll love the food once she’s older.” Yawning silence in the courtroom. Mrs. McCullough felt the need to fill it. “Perhaps we could take a Chinese cooking class at the rec center and learn together. When she’s older.” Ed Lim said nothing, and Mrs. McCullough prattled nervously on. “We try to be very sensitive to these issues wherever we can.” Inspiration arrived. “Like for her first birthday, we wanted to get her a teddy bear. One she could keep as an heirloom. There was a brown bear, a polar bear, and a panda, and we thought about it and decided on the panda. We thought perhaps she’d feel more of a connection to it.

Biswas-DIener and Dean claim that ‘so important is our work to our identity that we proudly claim our occupation as synonymous with who we are.’ Individuals are most fulfilled, they argue, when they have a ‘calling-orientation’ approach to work, meaning they work because they love to do it and because it makes them flourish, not because they ‘have to.’ The authors conveniently leave unaddressed the question of just exactly how someone can develop a calling when working as a pizza deliverer, a McDonald’s cashier or an office cleaner, but forcefully marshal the working and lower-middle classes to the ideal of the upper-middle classes.

Here’s a simple definition of ideology: “A set of beliefs about the proper order of society and how it can be achieved.”8 And here’s the most basic of all ideological questions: Preserve the present order, or change it? At the French Assembly of 1789, the delegates who favored preservation sat on the right side of the chamber, while those who favored change sat on the left. The terms right and left have stood for conservatism and liberalism ever since. Political theorists since Marx had long assumed that people chose ideologies to further their self-interest. The rich and powerful want to preserve and conserve; the peasants and workers want to change things (or at least they would if their consciousness could be raised and they could see their self-interest properly, said the Marxists). But even though social class may once have been a good predictor of ideology, that link has been largely broken in modern times, when the rich go both ways (industrialists mostly right, tech billionaires mostly left) and so do the poor (rural poor mostly right, urban poor mostly left). And when political scientists looked into it, they found that self-interest does a remarkably poor job of predicting political attitudes.9 So for most of the late twentieth century, political scientists embraced blank-slate theories in which people soaked up the ideology of their parents or the TV programs they watched.10 Some political scientists even said that most people were so confused about political issues that they had no real ideology at all.11 But then came the studies of twins. In the 1980s, when scientists began analyzing large databases that allowed them to compare identical twins (who share all of their genes, plus, usually, their prenatal and childhood environments) to same-sex fraternal twins (who share half of their genes, plus their prenatal and childhood environments), they found that the identical twins were more similar on just about everything.12 And what’s more, identical twins reared in separate households (because of adoption) usually turn out to be very similar, whereas unrelated children reared together (because of adoption) rarely turn out similar to each other, or to their adoptive parents; they tend to be more similar to their genetic parents. Genes contribute, somehow, to just about every aspect of our personalities.13 We’re not just talking about IQ, mental illness, and basic personality traits such as shyness. We’re talking about the degree to which you like jazz, spicy foods, and abstract art; your likelihood of getting a divorce or dying in a car crash; your degree of religiosity, and your political orientation as an adult. Whether you end up on the right or the left of the political spectrum turns out to be just as heritable as most other traits: genetics explains between a third and a half of the variability among people on their political attitudes.14 Being raised in a liberal or conservative household accounts for much less. How can that be? How can there be a genetic basis for attitudes about nuclear power, progressive taxation, and foreign aid when these issues only emerged in the last century or two? And how can there be a genetic basis for ideology when people sometimes change their political parties as adults? To answer these questions it helps to return to the definition of innate that I gave in chapter 7. Innate does not mean unmalleable; it means organized in advance of experience. The genes guide the construction of the brain in the uterus, but that’s only the first draft, so to speak. The draft gets revised by childhood experiences. To understand the origins of ideology you have to take a developmental perspective, starting with the genes and ending with an adult voting for a particular candidate or joining a political protest. There are three major steps in the process. Step

The institutionalized practices of excluding women from the ideological work of society are the reason we have a history constructed largely from the perspective of men, and largely about men. This is why we have so few women poets and why the records of those who survived the hazards of attempting poetry are so imperfect.40 This is why we know so little of women visionaries, thinkers, and political organizers.41 This is why we have an anthropology that tells us about other societies from the perspective of men and hence has so distorted the cross-cultural record that it may now be impossible to learn what we might have known about how women lived in other forms of society. This is why we have a sociology that is written from the perspective of positions in a male-dominated ruling class and is set up in terms of the relevances of the institutional power structures that constitute those positions.42 This is why in English literature there is a corner called “women in literature” or “women novelists” and an overall critical approach to literature that assumes it is written by men and perhaps even largely for men. This is why the assumptions of psychological research43 and of educational research and philosophy take for granted male experience, orientation, and concerns and treat as normative masculine modes of being.

Marxism and intersectionality are intellectual currents or conceptual frameworks that are ultimately oriented toward activism, agitation, and transformational practice. [...] Both of these theories are, first and foremost, ways of reading, understanding, thinking, and dreaming beyond the deep structures of exploitation and oppression that frame our world. Thus, for a book about theory, actual struggles, organizations, and movements appear, not only as phenomena to be interpreted, but as the sources and sites of theoretical production; words, ideas, concepts, and arguments produced in the street are no less theoretical than those produced in the academy, and the former often speak with more clarity and precision.

The liberal take was that working-class whites have been voting against their interests in supporting right-wing oligarchs, but that theory diminishes the agency and caste-oriented principles of the people. Many voters, in fact, made an assessment of their circumstances and looked beyond immediate short-term benefits and toward, from their perspective, the larger goals of maintaining dominant-caste status and their survival in the long term. They were willing to lose health insurance now, risk White House instability and government shutdowns, external threats from faraway lands, in order to preserve what their actions say they value most—the benefits they had grown accustomed to as members of the historically ruling caste in America.

The academic movement known generally as ‘theory’ had taken social history ‘by storm’ – her phrase. Since she had studied at a traditional university which offered old-fashioned narrative accounts of the past, she was having to take on a new vocabulary, a new way of thinking. Sometimes, as we lay side by side in bed (the evening of the tarragon chicken had been a success) I listened to her complaints and tried to look and sound sympathetic. It was no longer proper to assume that anything at all had ever happened in the past. There were only historical documents to consider, and changing scholarly approaches to them, and our own shifting relationship to those approaches, all of which were determined by ideological context, by relations to power and wealth, to race, class, gender and sexual orientation.

That’s enough for today. You have forty-five minutes to get to sword basics. It’s held in the yard behind the orientation building. After that, another mandatory class taught by me. Stop and get some food beforehand if you wish.” He handed the students some coins. “I expect Heinrich will try to wear you out, but save some energy for my class if you can.” “Heinrich?” complained Auren. “Contrary to what you may think, he is a very good teacher — do pay attention.” “Professor … I thought you didn’t like Heinrich,” challenged Ethan. “Of course I do,” corrected Edison. “But I also despise him — he is my nemesis. I would be lying if I said it didn’t please me to infuriate him on occasion. But without him, there would be no challenge to overcome, no adversary to confront — when it comes down to it, what fun would it be without the Heinrichs of the world?

Fritz Lang's 1927 film Metropolis is commonly regarded as one of the classics of cinema, and at the time it was probably the most expensive film ever made. Only in light of recent restoration work, though, can we see how explicitly it draws on apocalyptic themes in its prophetic depiction of modern society. Partly, Metropolis reflects the ideas of Oswald Spengler, whose sensationally popular book The Decline of the West appeared in 1918. Spengler presented nightmare forecasts of the vast megalopolis, ruled by the superrich, with politics reduced to demagoguery and Caesarism, and religion marked by strange oriental cults. Lang borrowed that model but added explicit references to the Bible, and particularly Revelation. In the future world of Metropolis, the ruling classes dwell in their own Tower of Babel, while the industrial working class is literally enslaved to Moloch.

Tenien a les mans una cosa rigorosament prohibida a Auschwitz i si els descobreixen els poden condemnar a mort. Aquests objectes, tan perillosos que la seva possessió és motiu de pena màxima, no es disparen ni serveixen per punxar, tallar o colpejar. Això que tant temen els implacables guàrdies del Reich simplement són llibres: vells, desenquadernats, amb els fulls deslligats, pràcticament desfets. Però els nazis els busquen, els persegueixen, els veten de manera obsessiva. Al llarg de la història tots els dictadors, tirans i repressors, tant si eren aris, negres, orientals, àrabs, eslaus com de qualsevol color de pell, tant si defensaven la revolució popular, els privilegis de les classes patrícies, el manament de Déu com la disciplina sumària dels militars, fos quina fos la seva ideologia, tots s'han caracteritzat per una cosa en comú: sempre han perseguit els llibres amb acarnissament. Són molt perillosos, fan pensar.

Of course the results of the election were shocking at the time, but in hindsight, they were consistent with the trends of previous elections. Trump continued to build on Republican advantages with the middle class and the non-college educated whites. Meanwhile, the power of identity liberalism to boost turnout among the minority community proved to be a mirage. African American turnout was down significantly from 2008 and 2012 without the nation's first black president on the ticket. And Trump actually increased the share of the vote received from African Americans and Hispanic over Mitt Romney. It turns out the identity liberalism even alienates members of minority groups more concerned about economic issues than niche social justice fights. Furthermore, Donald Trump was making an appeal based on identity as well -- that of being an American. His patriotic call to Make America Great Again overwhelmed explicit appeals to race, gender and sexual orientation. This universal appeal based on broad issues and common culture trumped identity liberalism.

History shows us we need labels to help define our place. For hundreds of years, people have categorized others as less so they could feel like more. Color, gender, class, religion, physical handicaps, sexual orientation, and pedigree are just a few ways in which one group is divided from another. For every person who stands superior, another must be inferior. But what does it say of us as a human race when we push others down for our own needs? Does it accomplish the intended goal or simply give rise to a pattern of behavior that can never be broken? What if we all stood equal in one another’s eyes and felt pride at our reflection? I speak of utopia and chance being ridiculed, but sitting in a village thousands of miles from everything, I will roll the dice. For one day only, maybe we could put aside our differences and come together in our sameness. For one day, we could see that past all the variations, we are all the same with similar hopes, dreams, fears, strengths, and weaknesses. For one day, we could stand together, not apart, and treat others as we would hope to be treated.

Say what you will of religion, but draw applicable conclusions and comparisons to reach a consensus. Religion = Reli = Prefix to Relic, or an ancient item. In days of old, items were novel, and they inspired devotion to the divine, and in the divine. Now, items are hypnotizing the masses into submission. Take Christ for example. When he broke bread in the Bible, people actually ate, it was useful to their bodies. Compare that to the politics, governments and corrupt, bumbling bureacrats and lobbyists in the economic recession of today. When they "broke bread", the economy nearly collapsed, and the benefactors thereof were only a select, decadent few. There was no bread to be had, so they asked the people for more! Breaking bread went from meaning sharing food and knowledge and wealth of mind and character, to meaning break the system, being libelous, being unaccountable, and robbing the earth. So they married people's paychecks to the land for high ransoms, rents and mortgages, effectively making any renter or landowner either a slave or a slave master once more. We have higher class toys to play with, and believe we are free. The difference is, the love of profit has the potential, and has nearly already enslaved all, it isn't restriced by culture anymore. Truth is not religion. Governments are religions. Truth does not encourage you to worship things. Governments are for profit. Truth is for progress. Governments are about process. When profit goes before progress, the latter suffers. The truest measurement of the quality of progress, will be its immediate and effective results without the aid of material profit. Quality is meticulous, it leaves no stone unturned, it is thorough and detail oriented. It takes its time, but the results are always worth the investment. Profit is quick, it is ruthless, it is unforgiving, it seeks to be first, but confuses being first with being the best, it is long scale suicidal, it is illusory, it is temporary, it is vastly unfulfilling. It breaks families, and it turns friends. It is single track minded, and small minded as well. Quality, would never do that, my friends. Ironic how dealing and concerning with money, some of those who make the most money, and break other's monies are the most unaccountable. People open bank accounts, over spend, and then expect to be held "unaccountable" for their actions. They even act innocent and unaccountable. But I tell you, everything can and will be counted, and accounted for. Peace can be had, but people must first annhilate the love of items, over their own kind.

In his book, Nothing Ever Dies: Vietnam and the Memory of War, Viet Thanh Nguyen writes that immigrant communities like San Jose or Little Saigon in Orange County are examples of purposeful forgetting through the promise of capitalism: “The more wealth minorities amass, the more property they buy, the more clout they accumulate, and the more visible they become, the more other Americans will positively recognize and remember them. Belonging would substitute for longing; membership would make up for disremembering.” One literal example of this lies in the very existence of San Francisco’s Chinatown. Chinese immigrants in California had battled severe anti-Chinese sentiment in the late 1800s. In 1871, eighteen Chinese immigrants were murdered and lynched in Los Angeles. In 1877, an “anti-Coolie” mob burned and ransacked San Francisco’s Chinatown, and murdered four Chinese men. SF’s Chinatown was dealt its final blow during the 1906 earthquake, when San Francisco fire departments dedicated their resources to wealthier areas and dynamited Chinatown in order to stop the fire’s spread. When it came time to rebuild, a local businessman named Look Tin Eli hired T. Paterson Ross, a Scottish architect who had never been to China, to rebuild the neighborhood. Ross drew inspiration from centuries-old photographs of China and ancient religious motifs. Fancy restaurants were built with elaborate teak furniture and ivory carvings, complete with burlesque shows with beautiful Asian women that were later depicted in the musical Flower Drum Song. The idea was to create an exoticized “Oriental Disneyland” which would draw in tourists, elevating the image of Chinese people in America. It worked. Celebrities like Humphrey Bogart, Lauren Bacall, Ronald Reagan and Bing Crosby started frequenting Chinatown’s restaurants and nightclubs. People went from seeing Chinese people as coolies who stole jobs to fetishizing them as alluring, mysterious foreigners. We paid a price for this safety, though—somewhere along the way, Chinese Americans’ self-identity was colored by this fetishized view. San Francisco’s Chinatown was the only image of China I had growing up. I was surprised to learn, in my early twenties, that roofs in China were not, in fact, covered with thick green tiles and dragons. I felt betrayed—as if I was tricked into forgetting myself. Which is why Do asks his students to collect family histories from their parents, in an effort to remember. His methodology is a clever one. “I encourage them and say, look, if you tell your parents that this is an academic project, you have to do it or you’re going to fail my class—then they’re more likely to cooperate. But simultaneously, also know that there are certain things they won’t talk about. But nevertheless, you can fill in the gaps.” He’ll even teach his students to ask distanced questions such as “How many people were on your boat when you left Vietnam? How many made it?” If there were one hundred and fifty at the beginning of the journey and fifty at the end, students may never fully know the specifics of their parents’ trauma but they can infer shadows of the grief they must hold.

They taught him how to milk cows and now they expected him to tame lions. Perhaps they expected him to behave like all good lion tamers. Use a whip and a chair. But what happens to the best lion tamer when he puts down his whip and his chair. Goddamnit! It was wrong. He felt cheated, he felt almost violated. He felt cheated for himself, and he felt cheated for guys like Joshua Edwards who wanted to teach and who didn’t know how to teach because he’d been pumped full of manure and theoretical hogwash. Why hadn’t anyone told them, in plain, frank English, just what to do? Couldn’t someone, somewhere along the line, have told them? Not one single college instructor? Not someone from the board of Ed, someone to orientate them after they’d passed the emergency exam? Not anyone? Now one sonofabitch somewhere who gave a good goddamn? Not even Stanley? Not even Small? Did they have to figure it out for themselves, sink and swim, kill or be killed? Rick had never been told how to stop in his class. He’d never been told what to do with a second term student who doesn’t even know how to write down his own goddamn name on a sheet of paper. He didn’t know, he’d never been advised on the proper tactics for dealing with a boy whose I.Q. was 66, a big, fat, round, moronic 66. He hadn’t been taught about kids’ yelling out in class, not one kid, not the occasional “difficult child” the ed courses had loftily philosophized about, not him. But a whole goddamn, shouting, screaming class load of them all yelling their sonofbitching heads off. What do you do with a kid who can’t read even though he’s fifteen years old? Recommend him for special reading classes, sure. And what do you do when those special reading classes are loaded to the asshole, packed because there are kids who can’t read in abundance, and you have to take only those who can’t read the worst, dumping them onto a teacher who’s already overloaded and those who doesn’t want to teach a remedial class to begin with? And what do you with that poor ignorant jerk? Do you call him on class, knowing damn well he hasn’t read the assignment because he doesn’t know how to read? Or do you ignore him? Or do you ask him to stop by after school, knowing he would prefer playing stickball to learning how to read. And knowing he considers himself liberated the moment the bell sounds at the end of the eighth period. What do you do when you’ve explained something patiently and fully, explained it just the way you were taught to explain in your education courses, explained in minute detail, and you look out at your class and see that stretching, vacant wall of blank, blank faces and you know nothing has penetrated, not a goddamn thing has sunk in? What do you do then? Give them all board erasers to clean. What do you do when you call on a kid and ask “What did that last passage mean?”and the kid stands there without any idea of what the passage meant , and you know that he’s not alone, you know every other kid in the class hasn’t the faintest idea either? What the hell do you do then? Do you go home and browse through the philosophy of education books the G.I bill generously provided. Do you scratch your ugly head and seek enlightenment from the educational psychology texts? Do you consult Dewey? And who the hell do you condemn, just who? Do you condemn elementary schools for sending a kid on to high school without knowing how to read, without knowing how to write his own name on a piece of paper? Do you condemn the masterminds who plot the education systems of a nation, or a state or a city?

The day after setting foot upon the deck of the whale-ship, Snowball was appointed chef de caboose, in which distinguished office he continued for several years; and only resigned it to accept of a similar situation on board a fine bark, commanded by Captain Benjamin Brace, engaged in the African trade. But not that African trade carried on by such ships as the Pandora. No; the merchandise transported in Captain Brace’s bark was not black men, but white ivory, yellow gold-dust, palm-oil, and ostrich-plumes; and it was said, that, after each “trip” to the African coast, the master, as well as owner, of this richly laden bark, was accustomed to make a trip to the Bank of England, and there deposit a considerable sum of money. After many years spent thus professionally, and with continued success, the ci-devant whalesman, man-o’-war’s-man, ex-captain of the Catamaran, and master of the African trader, retired from active life; and, anchored in a snug craft in the shape of a Hampstead Heath villa, is now enjoying his pipe, his glass of grog, and his otium cum dignitate. As for “Little William,” he in turn ceased to be known by this designation. It was no longer appropriate when he became the captain of a first-class clipper-ship in the East Indian trade,—standing upon his own quarter-deck full six feet in his shoes, and finely proportioned at that,—so well as to both face and figure, that he had no difficulty in getting “spliced” to a wife that dearly loved him. She was a very beautiful woman, with a noble round eye, jet black waving hair, and a deep brunette complexion. Many of his acquaintances were under the impression that she had Oriental blood in her veins, and that he had brought her home from India on one of his return voyages from that country. Those more intimate with him could give a different account,—one received from himself; and which told them that his wife was a native of Africa, of Portuguese extraction, and that her name was Lalee. They had heard, moreover, that his first acquaintance with her had commenced on board a slave bark; and that their friendship as children,—afterwards ripening into love,—had been cemented while both were castaways upon a raft—Ocean Waifs in the middle of the Atlantic. The End.

I’m going to say this once here, and then—because it is obvious—I will not repeat it in the course of this book: not all boys engage in such behavior, not by a long shot, and many young men are girls’ staunchest allies. However, every girl I spoke with, every single girl—regardless of her class, ethnicity, or sexual orientation; regardless of what she wore, regardless of her appearance—had been harassed in middle school, high school, college, or, often, all three. Who, then, is truly at risk of being “distracted” at school? At best, blaming girls’ clothing for the thoughts and actions of boys is counterproductive. At worst, it’s a short step from there to “she was asking for it.” Yet, I also can’t help but feel that girls such as Camila, who favors what she called “more so-called provocative” clothing, are missing something. Taking up the right to bare arms (and legs and cleavage and midriffs) as a feminist rallying cry strikes me as suspiciously Orwellian. I recall the simple litmus test for sexism proposed by British feminist Caitlin Moran, one that Camila unconsciously referenced: Are the guys doing it, too? “If they aren’t,” Moran wrote, “chances are you’re dealing with what we strident feminists refer to as ‘some total fucking bullshit.’” So while only girls get catcalled, it’s also true that only girls’ fashions urge body consciousness at the very youngest ages. Target offers bikinis for infants. The Gap hawks “skinny jeans” for toddlers. Preschoolers worship Disney princesses, characters whose eyes are larger than their waists. No one is trying to convince eleven-year-old boys to wear itty-bitty booty shorts or bare their bellies in the middle of winter. As concerned as I am about the policing of girls’ sexuality through clothing, I also worry about the incessant drumbeat of self-objectification: the pressure on young women to reduce their worth to their bodies and to see those bodies as a collection of parts that exist for others’ pleasure; to continuously monitor their appearance; to perform rather than to feel sensuality. I recall a conversation I had with Deborah Tolman, a professor at Hunter College and perhaps the foremost expert on teenage girls’ sexual desire. In her work, she said, girls had begun responding “to questions about how their bodies feel—questions about sexuality or arousal—by describing how they think they look. I have to remind them that looking good is not a feeling.

Even before I embraced feminism, the Howard campus election taught me that patriarchy is always on its job. Other things like race, class, and sexual orientation, might be central. But gender always matters.

The Four Dominant Learning Styles What are the Four Types of Learners? If you have spent any considerable amount of time in a learning institution, you know for almost a fact that each learner is different from the next. It is relatively easy to pick out the differences among learners. For instance, you can identify a student who has an easier time retaining information when presented in a particular format. Until recent decades, education seemed to be incredibly rigid towards the learners. Most often than not, they were subjected to a one-size-fits-all model that never accommodated for the differences in learning. However, research and studies made tremendous strides in identifying and reconciling these discrepancies. Nowadays, educators are developing strategies that help them reach out to each student's specific learning style. This gives each learner a fair chance at acquiring an education. This article seeks to breakdown the four main ways that learners acquire, process, and retain information. Visual Learners Information is optimally acquired and processed for this type of learners when conveyed in graphic or diagrammatic form. Such students retain content when it is presented as diagrams, charts, etcetera with much more ease. Some of them also lean towards pictures and videos at times. These learners tend to better at processing robust information rather than bits and pieces. This makes them holistic learners. Hence, they derive more value from summarized visual aids as opposed to segments. Auditory Learners On the other hand, these students learn more by processing information that has been delivered verbally. Such students are also more attentive to their instructors in class. Sometimes, they will do so at the expense of taking notes which can sometimes be mistaken for subpar engagement. Such learners will also thrive in group discussions where they get to talk through schoolwork with their peers. This not only reinforces their understanding but also presents an excellent opportunity to learn from others. Similarly, they can obtain significant value from reading out what they have written. Reading/Writing Learners These students lean more towards written information. For as long as they read through the content, they stand a better chance at retaining it. Such students prefer text-heavy learning. Thus, written assignments, handouts in class, or even taking notes are their most effective learning modes. Kinesthetic Learners Essentially, these students learn by doing. These are the students that rely on hands-on participation in class. For as long as they are physically proactive in the learning process, such learners stand a better chance at retaining and retrieving the knowledge acquired. This also earns them the popular term, tactile learners, since they tend to engage most of their sense in the learning process. As you would expect, such leaners have the most difficulties in conventional learning institutions. However, they tend to thrive in practical-oriented set-ups, such as workshops and laboratories. These four modalities will provide sufficient background knowledge on learning styles for you to formulate your own assessment. Ask yourself first, no less, what type of a learner are you?

It is becoming increasingly clear that a high-stakes, examination-oriented education system exerts cost on parents & kids across the class spectrum. We should care because we are losing potentially valuable human resources. We will all grow old in societies populated by other people's children; our well-being depends on their capabilities.

Such firms realize that in contrast to the concept of “terminal value” from net present value (NPV)–oriented calculations, what one has instead is “asset debt”—the investment necessary to keep all assets at competitive best in class.

What was the value of “values”? To obscure more fundamental issues and to divide society along ideological lines rather than class conflicts: the religiously obedient Catholic worker, the evangelical African American, the church- and family-oriented Hispanic, the struggling white family with a son in the military because he aspired to go to college: all vote for the party trumpeting values that impose virtually no cost on its affluent and corporate beneficiaries and their heirs.33

A protected group or protected class is a group of people qualified for special protection by a law, policy, or similar authority. In the United States, the term is frequently used in connection with employees and employment. U.S. federal law protects individuals from discrimination or harassment based on the following nine protected classes: sex, race, age, disability, color, creed, national origin, religion, or genetic information (added in 2008). Many state laws also give certain protected groups special protection against harassment and discrimination, as do many employer policies. Although it is not required by federal law, state law and employer policies may also protect employees from harassment or discrimination based on marital status or sexual orientation. The following characteristics are "protected" by United States federal anti-discrimination law: Race – Civil Rights Act of 1964 Religion – Civil Rights Act of 1964 National origin – Civil Rights Act of 1964 Age (40 and over) – Age Discrimination in Employment Act of 1967 Sex – Equal Pay Act of 1963 and Civil Rights Act of 1964 Sexual orientation and gender identity as of Bostock v. Clayton County – Civil Rights Act of 1964 Pregnancy – Pregnancy Discrimination Act Familial status – Civil Rights Act of 1968 Title VIII: Prohibits discrimination for having or not having children Disability status – Rehabilitation Act of 1973 and Americans with Disabilities Act of 1990 Veteran status – Vietnam Era Veterans' Readjustment Assistance Act of 1974 and Uniformed Services Employment and Reemployment Rights Act Genetic information – Genetic Information Nondiscrimination Act Individual states can and do create other classes for protection under state law.

Both crackers and squatters—two terms that became shorthand for landless migrants—supposedly stayed just one step ahead of the “real” farmers, Jefferson’s idealized, commercially oriented cultivators. They lived off the grid, rarely attended a school or joined a church, and remained a potent symbol of poverty.

Seven years after Swirski’s social class explanation of Mizrahim oppression, Ella Shohat, a radical cultural critic, published her essay, “The Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims.”23 After mentioning Swirski’s analysis of the class divisions between Mizrahim and Ashkenazim, Shohat discusses the Zionist project as a Eurocentric, Orientalist effort that oppressed its third-world subjects, Palestinians, and Mizrahim alike. Following in the footsteps of Edward Said’s Orientalism,24 Shohat emphasizes the need to consider the negative consequences of Zionism upon Mizrahim, in addition to the Palestinians. “The Zionist denial of the Arab-Muslim and Palestinian East, then, has as its corollary the denial of the Jewish Mizrahim, who like the Palestinians, but by more subtle and less obviously brutal mechanisms, have also been stripped of the right of self representation. Within Israel, and on the stage of world opinion, the hegemonic voice of Israel has almost invariably been that of European Jews, the Ashkenazim, while the Mizrahi voice has been largely muffled or silenced.” Both Edward Said’s book and Shohat’s essay made little impact on the established social sciences in Israel. Additionally, Swirski’s deviation from the cultural-based analysis of mainstream sociology was completely ignored.

Critics have deplored various trends in masa-oriented programming – from the ‘soap epidemic’ (David 2001c[2000]) to ‘pied piper’ game shows (Coronel 2006a; Doyo 2006) to the ‘pornography of poverty’ (Devilles 2008) – that entertains rather than educates or informs poor viewers.

In the post-World War II era in the United States the shape of the cultural landscape has configured the self of the middle and upper classes into a particular kind of masterful, bounded self: the empty self. By this I mean a self that experiences a significant absence of community, tradition, and shared meaning—a self that experiences these social absences and their consequences “interiorly” as a lack of personal conviction and worth; a self that embodies the absences, loneliness, and disappointments of life as a chronic, undifferentiated emotional hunger. It is this undifferentiated hunger that has provided the motivation for the mindless, wasteful consumerism of the late twentieth century. The post-World War II self thus yearns to acquire and consume as an unconscious way of compensating for what has been lost, and unknowingly it fuels the new consumer-orientated economy: the self is empty, and it strives, desperately, to be filled up.

And I will explain that our colossal failure to achieve anything resembling health equity is the inevitable by-product of our general lack of understanding of this fact: Race is not rooted in any meaningful biological categories. Race is a biological fiction, an invention that keeps some people, those deemed by those in power to fall on the “wrong” side of an arbitrary color line (or a religious, class, ethnic, gender, sexual-orientation, or gender-identity line), in their place. If we limit our ideas to reigning folk notions about race, we will never truly get to the roots of the problem, and such discovery is a prerequisite to promoting health equity. To understand

Highly educated liberals who are admirably concerned with inequality by race, gender, and sexual orientation nevertheless often support policies that tell working people that they are unwelcome in a neighborhood unless they can afford a single-family home, sometimes on a half-acre lot.

MIDDLE CLASS vs. WORLD CLASS 1. The Middle Class competes — the World Class creates. 2. The Middle Class avoids risk — the World Class manages risk. 3. The Middle Class lives in delusion — the World Class lives in objective reality. 4. The Middle Class loves to be comfortable — the World Class is comfortable being uncomfortable. 5. The Middle Class has a lottery mentality — the World Class has an abundance mentality. 6. The Middle Class hungers for security — the World Class doesn’t believe that security exists. 7. The Middle Class sacrifices growth for safety — the World Class sacrifices safety for growth. 8. The Middle Class operates out of fear and scarcity — the World Class operates from love and abundance. 9. The Middle Class focuses on having — the World Class focuses on being. 10. The Middle Class sees themselves as victims — the World Class sees themselves as responsible. 11. The Middle Class slows down — the World Class calms down. 12. The Middle Class is frustrated — the World Class is grateful. 13. The Middle Class has pipedreams — the World Class has vision. 14. The Middle Class is ego-driven — the World Class is spirit driven. 15. The Middle Class is problem oriented — the World Class is solution oriented. 16. The Middle Class thinks they know enough — the World Class is eager to learn. 17. The Middle Class chooses fear — the World Class chooses growth. 18. The Middle Class is boastful — the World Class is humble. 19. The Middle Class trades time for money — the World Class trades ideas for money. 20. The Middle Class denies their intuition — the World Class embraces their intuition. 21. The Middle Class seeks riches — the World Class seeks wealth. 22. The Middle Class believes their vision only when they see it — the World Class knows they will see their vision when they believe it. 23. The Middle Class coaches through logic — the World Class coaches through emotion. 24. The Middle Class speaks the language of fear — the World Class speaks the language of love. 25. The Middle Class believes problem solving stems from knowledge — the Wold Class believes problem solving stems from will.

Art history in the West forked in the 1800s, splitting into Romanticism and Realism. Realists depict “reality as it is,” with its economic dialectics, materialism, and class struggle. It deals in facts, in science, in things we can prove; it is not ecstatic but pragmatic, political. Realism tells the stories of real people, the factory worker, the industrialist architect, the provincial housewife having an affair. Not fairies, not women who talk to spirits, certainly not witches. The Romantics, on the other hand, turned away from the modern world as a reaction to the ugliness and brutality of the Industrial Revolution. Retreating into the world of folk and fairy tales, into the exotic, “the Oriental”; the Romantics lived in an opium den of avoidance.

dominance—those who needed power over another for sexual gratification; hallucinatory—those compelled by voices or visions; objective oriented—those on a mission to exterminate a particular class of people like prostitutes or a racial minority group; and lust—those for whom violence and sex were the same things. No dominance was involved, as the victims had been unconscious during the entire interaction, and dominance killers needed their victims to know they were being dominated. Pharr and River were not from any ethnic, racial, or religious minority groups. The possibilities were that he was being compelled by hallucinations he believed were instructing him to carry out the killings; that he was a lust killer, though the evidence for sexual assault was sparse; or that this was not serial murder at all but murder for money, for revenge, or for hire, with the allusions to Sarpong thrown in to deceive law enforcement. Or this was an entirely unique type of serial predator as yet unidentified by the FBI’s Behavioral Science Unit. If he was a lust or hallucinatory killer, he wouldn’t stop until he was dead or in prison. Until then, all he could do was keep moving

With hope for that ultimate intimacy, here are some rules for human beings in this life: Sexual relations outside marriage are wrong, without regard to class, gender, or other human differentiation. Human happiness and flourishing is thoroughly compatible with sexual abstinence. The flourishing of human beings does not lie in marriage but in being able to live with others as friends, and marriage itself should be understood, in its ultimate sense, as being oriented to friendship.

Inheritance added superior opportunity to superior possessions, and stratified once homogeneous societies into a maze of classes and castes.

the state arose as an indispensable instrument for the regulation of classes, the protection of property, the waging of war, and the organization of peace.

Economic difficulty coincides with a sense of cultural disadvantage. Work no longer provides identity and status for many young men. Given cultural pressure to consume conspicuously, and the linkage of consumer goods to sex appeal, poor young men feel left out. They resent governments that are more inclined to tackle discrimination on grounds of gender, race, or sexual orientation than they are to deal with class inequality—doubtless governments ignore class inequality because it alone is intrinsic to capitalism.

In the framework of Israeli nation building, cultural and material concerns thus reinforced each other, merging into a discourse that—in the words of legal scholar Sagit Mor—combined “ableism” with “orientalism.”113 It placed migrants in a hierarchy according to their ability, health, and class, but also according to origin. Ableism came first. In principle, the young state cherished productivity and abhorred those who could not contribute to the building effort: people who were sick, handicapped, or old and “social cases” (mikrim sotzialiim). Orientalism became apparent in the sense that this type of “inferior human material” was considered to be widespread among Jews from North Africa.114 The result was a conception of the stereotypically sick, poor, and lazy Oriental immigrant who was of little value to the state-building enterprise and was to be kept out. This did not preclude the immigration of Oriental capitalists (baalei hon), which was to be facilitated.

Like other immigrant nations that had come into being during the nineteenth century, Israel thus erected a “medical border,” which, to an increasing degree, also fulfilled the function of social selection and screened according to criteria of health, fitness, class, and ethnic origin.6 The selective Aliyah regime strove to keep out those deemed a burden on society, the sick and poor—who often were identified with “Oriental” (mizrachi) and, in particular, Moroccan Jewry—and allow entry to those considered useful. These would include young people, agricultural workers, “people with (economic) means,” and those of Ashkenazi middle-class background from the United States or from Eastern Europe.

One issue to consider when integrating PC-class parts is continued availability. Consumer-oriented parts might only be on the market for a few months and numerous tweaks might occur during that time, such as component changes.

Although all this abnormal order of things is not of recent date, the characteristic fact of the bourgeois period is that it assumed the principal, dissociated, and autonomous characteristics of a "social morality"—precisely with the "virtuism" of which Pareto accuses it, which to a certain extent was no longer subject to religious morality. Now, it is exactly this morality with a sexual basis that is the principal object of the processes of dissolution in recent times. We hear of a "sexual revolution" supposed to remove both inner inhibitions and repressive social taboos. In fact, in today’s world "sexual freedom" is being affirmed ever more, as a current practice. But we have to consider this in more detail. I must emphasize above all that the direction of the processes at work is toward a freeing of sex, but in no way a freeing from sex. Sex and women are instead becoming dominant forces in present society, an evident fact that is also part of the general phenomenology of every terminal phase of a civilization’s cycle. One might speak of a chronic sexual intoxication that is profusely manifested in public life, conduct, and art. Its counterpart is a gynocratic tendency, a sexually oriented preeminence of the woman that relates to the materialistic and practical involvement of the masculine sex: a phenomenon that is clearest in those countries, like the United States, where that involvement is more excessive. [...] The aspects of the crisis of female modesty are another part of this. Beside the cases in which almost full female nudity feeds the atmosphere of abstract, collective sexuality, we should consider those cases in which nudity has lost every serious "functional" character—cases which by their habitual, public character almost engender an involuntarily chaste glance that is capable of considering a fully undressed girl with the same aesthetic disinterest as observing a fish or a cat. Furthermore, by adding the products of commercialized mass pornography, the polarity between the sexes is diluted, as seen in the conduct of "modern" life where the youth of both sexes are everywhere intermingled, promiscuously and "unaffectedly," with almost no tension, as if they were turnips and cabbages in a vegetable garden. We can see how this particular result of the processes of dissolution relates to what I have said of the "animal ideal," as well as the correspondence between the East and the West. The primitive, erotic life so typical among American youth is not at all far from the promiscuity of male and female "comrades" in the communist realm, free from the "individualistic accidents of bourgeois decadence," who in the end reflect little on sexual matters, their prevalent interests being channeled elsewhere into collective life and class. We can consider separately the cases in which the climate of diffuse and constant eroticism leads one to seek in pure sexuality, more or less along the same lines as drugs, frantic sensations that mask the emptiness of modern existence. The testimonies of certain beatniks and similar groups reveal that their pursuit of the sexual orgasm causes an anguish aroused by the idea that they and their partner might not reach it, even to the point of exhaustion.

The rise of television made the situation even worse, bringing a glut of celebrities to “inane talk shows,” Marlon said, where they “babble on about nothing.” Meanwhile, in Mississippi, he pointed out, “state troopers were keeping James Meredith,” a black student, from “his constitutional right” of attending his classes at Ole Miss. Was this really the sort of media Americans wanted? Perhaps it was, Marlon realized to his horror. The reason television airtime wasn’t filled with more Shakespeare or more honest political debate was “because the American people don’t want to see it,” he said. The public greedily consumed gossip about the private lives of celebrities while stories of black teenagers being arrested on the streets of Los Angeles went untold. Marlon called it a “peephole impulse,” and concluded that it came from the public’s “naïveté.” Through “immersion in nonsense” fed to them by the media, people were content to live in blissful ignorance of “the painful truths of the world.” By the early 1960s, Marlon made it his mission to open people’s eyes. “I’ve decided,” he told one reporter, “I finally want to speak out against slop-oriented journalism and the conversational scavengers who exploit for profit and libel for entertainment.” That was essential, he said, in any effort to “change the way the public saw the world.” People got their impressions of the world through the media—so the media, in Marlon’s view, needed to be changed.

According to my orientation classes, the one thing I needed to know about America above everything else was this: “There is no such thing as hakuna matata in America.” I laughed the first time the instructor said this. Hakuna matata means “no worries.” In Africa, it is more than a catchy saying. It is a way of life in the camp. Time simply does not matter. From presidents and kings and judges all the way down to boys in a refugee camp, arriving somewhere “on time” is a very foreign concept. If you say, “Be here by nine,” that means, to us, “Show up sometime before noon.” If you are late, hakuna matata—no worries. In Africa, no one expects you to show up on time, anyway.

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high modernism ought to appeal greatly to the classes and strata who have most to gain—in status, power, and wealth—from its worldview. And indeed it is the ideology par excellence of the bureaucratic intelligentsia, technicians, planners, and engineers.29 The position accorded to them is not just one of rule and privilege but also one of responsibility for the great works of nation building and social transformation. Where this intelligentsia conceives of its mission as the dragging of a technically backward, unschooled, subsistence-oriented population into the twentieth century, its self-assigned cultural role as educator of its people becomes doubly grandiose. Having a historic mission of such breadth may provide a ruling intelligentsia with high morale, solidarity, and the willingness to make (and impose) sacrifices. This vision of a great future is often in sharp contrast to the disorder, misery, and unseemly scramble for petty advantage that the elites very likely see in their daily foreground. One might in fact speculate that the more intractable and resistant the real world faced by the planner, the greater the need for utopian plans to fill, as it were, the void that would otherwise invite despair.

The Monopoly experiment wasn’t the most rigorous science ever, and Piff never published it—although the study was later replicated by others and used in his popular TED Talk, “Does Money Make You Mean?” But his observations were consistent with a large and growing body of work by Piff and various colleagues. Inside and outside the lab, in a host of experiments deploying a multitude of setups, these researchers have found that people of higher socioeconomic status, compared with those lower down the ladder, are more self-oriented and less attuned to the needs of others. They are more willing to behave unethically in their own self-interest: to lie during negotiations, misreport the results of a dice game that results in a prize, or express willingness to steal from an employer—pilfering food from a restaurant where they work, for instance, or taking a ream of office paper for home use. “Lower-class” participants proved equally willing to do such things only when the goal was to help someone else, such as swiping the restaurant food for a hungry friend.

This one misconception about abuse most women know but I was still learning: abuse is not deterred by social class, by economic or financial privilege, by sexual orientation or race. These things undoubtedly influence how easy it is to leave—and to be successful in that endeavor, to be supported and safe and even believed—but they are in no way a barrier to abuse.

The western market economy and its consumer Orientation have produced (and are producing at an accelerating rate) a class of educated people whose intellectual formation is directed to satisfying market needs

Action-oriented: Each leader acts swiftly to remove or work around obstructions stemming from people, processes or contracts.

Walt Whitman’s eye, that “the history of the world is the progress in the consciousness of freedom . . . The scheme is this: the oriental world only knew that one is free [that is, the ruler]; the Greek and Roman world knew that some are free [the ruling classes]; but we know that all men, in their true nature, are free,—that man, as man, is free.”2

La difficulté (en particulier pour les élèves allophones dont al situation bien spécifique produit finalement un effet de loupe sur celle que vivent tous les élèves) est de comprendre à qui s ’adresse l’enseignant pour orienter son attention. À travers ces quelques exemples, on conçoit l’habileté que doivent développer les élèves pour prendre des repères dans un déluge de parole. On comprend aussi la fatigue des enseignants pour maintenir l’attention de tous vers le bon objet, attention qui change tout au long ed la journée à un rythme soutenu. On ne dialogue donc pas vraiment avec une entité classe, mais à un instant t avec certains élèves de la classe. Pendant quel ’un intervient, les autres ont le choix d’observer la mise en scène du tête à tête, d’y participer, ou de se retirer de l’échange avec plus ou moins de discrétion. Si tout le monde a bien conscience que l’attention des élèves est limitée et que la variation des dispositifs didactiques maintient un certain niveau de motivation, on ne dit pas assez que le cours dialogué reste le format didactique le plus difficile à tenir, à moins d’endormir sa classe d’ennui, ou de la qlacer par la terreur. Pourtant le temps dialogué/magistral parfois s’étire. Ponctué d’exercices individuels, il s’allonge jusqu’à l’engourdissement ou l’agitation auxquels il faudra mettre un terme, en ajoutant encore des paroles à un discours déjà trop long. Les migraines professionnelles sont indiscutablement liées au bruit d’un groupe d’enfants et d’adolescents partageant un espace clos et restreint. Une partie non négligeable de ces migraines est due à son propre flot de paroles, à tous ces monts mis bout à bout, toutes ces demandes insatisfaites. Il y a beaucoup de pistes à inventer pour limites ces bénéfices négatifs. Toutes ont la même racine : il faudra nécessairement abandonner l’illusion de l’exhaustivité et du contrôle des comportements. Ce qui conduit à trop parler tient à une croyance selon laquelle ce que l’on dit est entendu et retenu ! Toutes les recherches sur les processus de compréhension et de mémorisation montrent qu’il n’en est rien. Même silencieux, l’élève n’est pas nécessairement attentif, encore moins en train d’apprendre. Pour cela il faut autre chose, incontrôlable de l’extérieur, on ne peut que la susciter : une intention ! (p. 21-22)

Religion begins by offering magical aid to harassed and bewildered men; it culminates by giving to a people that unity of morals and belief which seems so favorable to statesmanship and art; it ends by fighting suicidally in the lost cause of the past. For as knowledge grows or alters continually, it clashes with mythology and theology, which change with geological leisureliness. Priestly control of arts and letters is then felt as a galling shackle or hateful barrier, and intellectual history takes on the character of a “conflict between science and religion.” Institutions which were at first in the hands of the clergy, like law and punishment, education and morals, marriage, and divorce, tend to escape from ecclesiastical control, and become secular, perhaps profane. The intellectual classes abandon the ancient theology and—after some hesitation—the moral code allied with it; literature and philosophy become anticlerical. The movement of liberation rises to an exuberant worship of reason and falls to a paralyzing disillusionment with every dogma and every idea. Conduct, deprived of its religious supports, deteriorates into epicurean chaos; and life itself, shorn of consoling faith, becomes a burden alike to conscious poverty and to weary wealth. In the end a society and its religion tend to fall together, like body and soul, in a harmonious death. Meanwhile among the oppressed another myth arises, gives new form to human hope, new courage to human effort, and after centuries of chaos builds another civilization.

Coming home in May, I hit the ground running. I couldn’t feel anything if I kept busy, so I became the most task-oriented person in town. The garden I planted at Samuel’s was overflowing with blooms. Gus’s class snacks were lavish Pinterest-worthy creations. My garden was incredibly tidy. All the little sprouts of weeds were targets for my suppressed emotions. Kill kill kill. I worried Jeffrey. I knew I was a shell of myself. I knew that he could see it. So I avoided him. He found me down in the garden one day. I had collected a heap of rocks that were left over from a landscaping project. Pulling them out, one by one from the back of the Rhino, I was laying a path through our large vegetable garden that would allow me easier access to our snap peas, beans, tomatoes, and cucumbers at the back of the garden. I’d pinched my hand between two large stones and blood caked my knuckles. “Talk to me," he said, hands shoved deep down in his pockets. “What are you talking about? I’m fine." I was angry. I’d wanted to talk months before. I’d wanted him to hold me in bed while I cried. I’d wanted him to not have been so difficult about getting pregnant in the first place. I’d wanted him not to disappear to go chop wood and then get resentful that I was doing the exact same thing. What’s good for the goose, right? I’d wanted him to know I was angry and then apologize. And these mantras of anger had been running around in my head for months. But then — “I’m sorry," he said. Jeffrey had finally seen me. We talked about our grief. We talked about how we both left like failures. We talked about how lonely we were. Suddenly, standing there with his hands in his pockets, Jeffrey was a different person. He was incredibly vulnerable. He talked to me about how much he valued me and that this was him home and that was worth any fight. And as we talked, he started helping me. He stood and went to get a whole bunch of rocks, laying pathways through the garden for me. Each path was a manifestation of what he was saying. We worked on this garden together.

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Dozens of shiny brass wall sconces created the sort of dim and atmospheric lighting I'd only ever seen in old movies and haunted houses. And the room wasn't just darkly lit. It was also just... dark. The walls were painted a dark chocolate brown that I vaguely remembered from art history classes had been fashionable in the Victorian era. A pair of tall, dark wooden bookshelves that must have weighed a thousand pounds each stood like silent sentinels on either end of the room. Atop each of them sat an ornate brass, malachite candelabra that would have seemed right at home in a sixteenth-century European cathedral. They clashed in style and in every other imaginable way with the two very modern-looking black leather sofas facing each other in the center of the room and the austere, glass-topped coffee table in the living room's center. The latter had a stack of what looked like Regency romance novels piled high at one end, further adding to the incongruity of the scene. Besides the pale green of the candelabras, the only other color to be found in the living room was in the large, garish, floral Oriental rug covering most of the floor; the bright red, glowing eyes of a deeply creepy stuffed wolf's head hanging over the mantel; and the deep-red velvet drapes hanging on either side of the floor-to-ceiling windows.

Dear Voyagers, Your cameras have shown us the vastness of the universe, Our eyes too can gaze upon the heavens and revel in nature, But behind our eyes, There’s something called a mind that processes it all. What we call the mind Spins countless tales and stories, With such variety that one could say, For every human that has ever lived, there exists a different image, emotion, analysis, and worldview, and this can be beautiful and at the same time terrifying. I imagine mapping the universe completely, Discovering life in other systems and galaxies, Might be much sooner than charting the map that could explain human existence. So many questions remain for me, Like if, In the coming decades, poverty is eradicated, Freedom is universal, Mars is colonized, and people live there, Cities rise above Venus, Plant-based diets replace meat, Equality reaches every person and no one is questioned for their beliefs, orientations, or thoughts, Diseases are cured, Physical labor becomes meaningless, and robots end the hardship of human toil, Earth’s climate change is halted, Firearm possession is made free, and today’s concerns are all resolved—will everyone then live in peace? My mind, my eyes, they know the answer: “No.” Probably then, Conspiracy theorists Would say it all happened in a studio, Some would claim that veganism’s goal is to destroy chakras, Others would start revolts against order and law, criticizing even that beautiful state. This dissatisfaction doesn’t belong to any specific class or group, It’s what we all are. Environment and culture matter, but I think even if a brain chip were made To transfer every piece of knowledge on Earth, All fields of science, memories, Experiences, languages, and the stories of every civilization, every human, and everything ever experienced to our minds, We’d still harbor doubt. Our efforts to prove ourselves to each other Will be in vain. Perhaps the right path Is to continue and enjoy the unknown, Or maybe to accept and find joy in never truly experiencing joy. I play Hans Zimmer’s “Stay,” Yet my mind continues to drift, Time passes, Those around me age as I move forward towards an unknown destination. Perhaps someone, something, 4.5 billion light years away, Is staring at a point in the sky, They don’t know I’m here in an existential crisis, That Earth is in a fight for survival, How I envy them, Staring into that dark spot in the sky, They too are fortunate for not existing in this moment, Or for their light not having reached me. If Earth’s light reaches them, They would surely grieve for these restless, lost souls, For human history is tied to sorrow, pain, separation, and nothingness. Perhaps the Big Crunch, Absolute nothingness, Is the only cure for this pain— The pain of being and existing. Dear Voyagers, When your signal to Earth is lost, It will feel like the death of a loved one, Even though I know you’re alive somewhere, traversing an unknown path, Something I doubt will happen after human death, And even if it does, It wouldn’t lessen the grief of those left behind who have yet to join that unknown journey. I fear oblivion, I fear the oblivions that disappear from history and memories, as if they never were, Like the meal of a Native American grandmother a thousand years ago, Or the kiss of two lovers and the story of their union and parting, never recorded anywhere.

When Robinson and Davis take over at orientation, they bark at the new recruits to stand up, then issue their first command: “Smile.” Students will learn a lot of things in Strive, but the first lesson is how to smile. The first few days are devoted to it. The new class members are always confused, and then they start to smile—except for about 20 percent of the room, who stand stone-faced. Robinson calls out those who don’t smile, pulls them up to the front of the room, and says, “This is my smile crew.” He tells the rest of the room to cheer until they can get these men and women, mostly men, to finally crack a smile. The claps and hoots and whistles rise in a crescendo heard throughout the building. Meanwhile, Davis and Robinson walk up and down the line, yelling, “Smile,” and pantomiming it, using their fingers to pull the corners of their own mouths back. The reluctant recruits roll their eyes. Some get tense, their faces get stuck in passive displays of aggression, as Robinson goes up and down the line and mocks: “Is it painful? Is there a medical condition? Smile!” He and Davis continue their full-on assault of well-wishing and joking and silliness until one by one, the students fold. A smile is the Strive game face, they explain. “I’m not asking you to smile on North Monroe Street at two in the morning,” Davis says. “I’m asking you to smile in here.” It’s usually the youngest men who bow out at this stage—the 19- and 20-year-olds who are too cool to tolerate the corniness, the guys who’ve been strongly encouraged to try Strive by some parole officer or social worker attempting to keep them from spending their twenties in prison. It’s the older guys who are eager to cooperate. They’re hungry.

Whenever one comes to the the table for interreligous dialogue, there is what I would call an _ecumenical taboo_ that one has to comply with. The ecumenical taboo_ does not exist in a written document, but people tend to practice it around the dialogue table. One should not raise, for instance, such questions as gender justice, sexual orientation issues, religious constructions of the other, multiple forms of violence in a religious community, or religious cooperation with neo/imperialism. each religion has its own _history of sin_ that has justified and perpetuated oppression and exclusion of certain groups of people through its own religious teaching, doctrine, and practice. In order to be _nice_ and _tolerant_ to one another, interreligious dialogue has not challenged the fundamental issues of injustice that a particular religion has practiced, justified, and perpetuated in various ways. I do not disregard that most ecumenists have based interreligious dialogue on a politics of tolerance, and this has played a significant role in easing the antagonism between religions, at least among the leaders of established religions. However, we should ground an authentic ecumenism and theology of religion in a _politics of affirmation and transformation, rather than a politics of tolerance_.