Paradigm Shifts Quotes

A new scientific truth does not triumph by convincing its opponents and making them see the light, but rather because its opponents eventually die, and a new generation grows up that is familiar with it.

Ideas that require people to reorganize their picture of the world provoke hostility.

Small shifts in your thinking, and small changes in your energy, can lead to massive alterations of your end result.

There are things you don't want to know you can do

Into the hands of every individual is given a marvelous power for good or evil---the silent, unconscious, unseen influence of his life. This is simply the radiation of what man really is, not what he pretends to be.

You can't change the fruit without changing the root.

Yes." I reply, though in all honesty I'm just not sure. I feel a paradigm shift. I know that if I do this thing with him, I will get hurt. He's not capable, interested, or willing to offer me any more... and I want more. Much more.

The system is not working. That is how a paradigm shift begins: the established way of seeing the world no longer functions.

We sense that ‘normal’ isn’t coming back, that we are being born into a new normal: a new kind of society, a new relationship to the earth, a new experience of being human.

The present convergence of crises––in money, energy, education, health, water, soil, climate, politics, the environment, and more––is a birth crisis, expelling us from the old world into a new.

Trading doesn't just reveal your character, it also builds it if you stay in the game long enough.

When you're leading a business, you have to pay attention to what's going on in the economy as a whole. When economic paradigms shift, you better shift your approach to business accordingly.

The elephants we have seen taunted and tormented and slaughtered by the likes of Safari Club do not have time to wait while the world's ethicists work out some centuries-long paradigm shift in moral thought.

I used to think Romeo and Juliet was the greatest love story ever written. But now that I’m middle-aged, I know better. Oh, Romeo certainly thinks he loves his Juliet. Driven by hormones, he unquestionably lusts for her. But if he loves her, it’s a shallow love. You want proof?” Cagney didn’t wait for Dr. Victor to say yay or nay. “Soon after meeting her for the first time, he realizes he forgot to ask her for her name. Can true love be founded upon such shallow acquaintance? I don’t think so. And at the end, when he thinks she’s dead, he finds no comfort in living out the remainder of his life within the paradigm of his love, at least keeping alive the memory of what they had briefly shared, even if it was no more than illusion, or more accurately, hormonal. “Those of us watching events unfold from the darkness know she merely lies in slumber. But does he seek the reason for her life-like appearance? No. Instead he accuses Death of amorousness, convinced that the ‘lean abhorred monster’ endeavors to keep Juliet in her present state, her cheeks flushed, so that she might cater to his own dissolute desires. But does Romeo hold her in his arms one last time and feel the warmth of her blood still coursing through her veins? Does he pinch her to see if she might awaken? Hold a mirror to her nose to see if her breath fogs it? Once, twice, three times a ‘no.’” Cagney sighed, listened to the leather creak as he shifted his weight in his chair. “No,” he repeated. “His alleged love is so superficial and selfish that he seeks to escape the pain of loss by taking his own life. That’s not love, but obsessive infatuation. Had they wed—Juliet bearing many children, bonding, growing together, the masks of the star-struck teens they once were long ago cast away, basking in the comforting campfire of a love born of a lifetime together, not devoured by the raging forest fire of youth that consumes everything and leaves behind nothing—and she died of natural causes, would Romeo have been so moved to take his own life, or would he have grieved properly, for her loss and not just his own?

The paradigms were shifting. He could feel it. The old world, a world of infinite vastness and illimitable resources and future, was being confronted by something else—a web of energy, of opinions, of gulfs. People believe, thought Shadow. It’s what people do. They believe. And then they will not take responsibility for their beliefs; they conjure things, and do not trust the conjurations. People populate the darkness; with ghosts, with gods, with electrons, with tales. People imagine, and people believe: and it is that belief, that rock-solid belief, that makes things happen.

Those who can adapt to the sudden paradigm shift and new environment do. Obey the rules. Search for the loopholes. Sneer at the guidelines despite being bound by them. In the end, everyone learns that rules are necessary to make the system run smoothly.

A paradigm shift of viewing palliative care or hospice as a gift instead of seeing it as giving up has the potential to change the way we experience advanced age.

It's a scary thing, a life-changing, paradigm-shifting thing, to honestly ask yourself this question: Am I moving with God to rescue, restore, and redeem humanity? Or am I clinging fast, eyeteeth clenched, to an imperfect world's habits and cultural customs, in full knowledge of injustice or imperfections, living at odds with God's dream for his daughters and sons?

The expectation that you bring with you in trading is often the greatest obstacle you will encounter.

Patience is a tough lesson to learn It's a reward we wisely have to earn But mastering it brings a paradigm shift And we finally realize that life is a gift

Change management through business paradigm shifting minimizes disruption and maximizes benefit.

The Permaculture Economics paradigm shift prioritizes well-being over growth, aligning with humanity's true needs. Growth is still extremely important, just not more important than well-being.

Intellectual progress usually occurs through sheer abandonment of questions together with both of the alternatives they assume -- an abandonment that results from their decreasing vitality and a change of urgent interest. We do not solve them: we get over them.

The more a mind thinks upon something, the deeper it will take root and affect all subsequent and related thought.

Believing and investing in yourself is the best way to shift your thinking from a paradigm of excuses to one of solutions.

When you learn to let go of the need to be right, being wrong gradually lose its power to disturb you.

Don't ever make the mistake of believing that market success has to come to you fast. Trade small, stay in the game, persist, and eventually, you'll reach a satisfying level of proficiency.

I am often asked what I would keep of Neoclassical economics in a new paradigm. My answer is that I would keep as much of Neoclassical economics as modern astronomy kept of Ptolemaic astronomy – which is to say, nothing at all.

The more leeches there are affixed to a host, the less resources there are to siphon from said hosts, per parasite. The ability to only absorb energy, without the ability or desire to reproduce it in a productive manner, is a dangerous, unsustainable, albeit attractive long term method of collapse and decline.

...in order to achieve improved outcomes for families at risk, a paradigm shift is required so that unequal outcomes for families and children are seen as social injustices, rather than as products of individual dysfunction or deficit

If we come to see the purpose of the universe as God’s long-term glory rather than our short-term happiness, then we will undergo a critical paradigm shift in tackling the problem of evil and suffering. The world has gone terribly wrong. God is going to fix it. First, for his eternal glory. Second, for our eternal good.

If she learned anything in school she learned this, courtesy of Albert Ellis, father of the cognitive-behavioral paradigm shift in psychotherapy. Other people are not here to fulfill our needs or meet our expectations, nor will they always treat us well. Failure to accept this will generate feelings of anger and resentment. Peace of mind comes with taking people as they are and emphasizing the positive.

There are solutions to the major problems of our time; some of them even simple. But they require a radical shift in our perceptions, our thinking, our values. And, indeed, we are now at the beginning of such a fundamental change of worldview in science and society, a change of paradigms as radical as the Copernican revolution. Unfortunately, this realization has not yet dawned on most of our political leaders, who are unable to “connect the dots,” to use a popular phrase.

The journey to the light starts with a candle. Once it's lit, darkness has gone forever.

Regenerative agriculture represents more than a shift of practices. It is also a shift in paradigm and in our basic relationship to nature.

Forward movement is not helpful if what is needed is a change of direction.

You are free to create your own paradigms instead of simply accepting those presented to you by others.

…one lives and analyses data within a frame, unaware that the solution is most often just outside of that frame. Never underestimate the depth of your subjectivity.

On the societal front, a paradigm shift is underway in how we work and communicate, as well as how we express, inform and entertain ourselves.

Humor. Two unconnected things are suddenly united by a paradigm shift. It is hard to describe, but we all know it when it happens. Weirdly, it causes us to make a barking noise.

In der Wissenschaft kommt es alle paar Jahre vor, daß etwas, das bis dahin als Fehler galt, plötzlich alle Anschauungen umkehrt oder daß ein unscheinbarer und verachteter Gedanke zum Herrscher über ein neues Gedankenreich wird.

The "aha" moment is a validating experience for your efforts and at the same time changes your paradigm of the world in favor of a more accurate one. Campbell simply says “it wipes out the ego.

It destroys and resurrects in equal measure. It's paradigm shifting. The man I was before Nada has perished and left a changeling who is lost in the delicate art of awe and humble appreciation.

Animism is the way humanity has been deeply connected to the land and its seasonal cycles for millennia, in rapport and conversation with the animals, plants, elements, Ancestors and earth spirits. The opposite of animism is the “cult of the individual” so celebrated in modern society, and the loss of the animist worldview is at the root of our spiritual disconnect and looming ecological crisis. Human beings are just one strand woven into the complex systems of Earth Community, and the animistic perspective is fundamental to the paradigm shift, and the recovery of our own ancestral wisdom.

We're presently in the midst of a third intellectual revolution. The first came with Newton: the planets obey physical laws. The second came with Darwin: biology obeys genetic laws. In today’s third revolution, were coming to realize that even minds and societies emerge from interacting laws that can be regarded as computations. Everything is a computation.

you believe today's paradigm are not going to change.... Ask the caveman then if his paradigms changed or not. think for yourself you loose. think for coming generations you win.

Know as you go is the new Paradigm

Seasons change and people's minds change. Every person's stance in life is fragile and is prone to shifting based on where their future is.

Reaching any goal in trading requires specific domain knowledge and technical skills. But then, after that, it's all mindset management. Yet most people ignore that —they automatically think they have that last part all figured out, and it's a mistake.

If we are ever going to see a paradigm shift, we have to be clear about how we want the present paradigm to shift. We must be clear that veganism is the unequivocal baseline of anything that deserves to be called an “animal rights” movement. If “animal rights” means anything, it means that we cannot morally justify any animal exploitation; we cannot justify creating animals as human resources, however “humane” that treatment may be. We must stop thinking that people will find veganism “daunting” and that we have to promote something less than veganism. If we explain the moral ideas and the arguments in favor of veganism clearly, people will understand. They may not all go vegan immediately; in fact, most won’t. But we should always be clear about the moral baseline. If someone wants to do less as an incremental matter, let that be her/his decision, and not something that we advise to do. The baseline should always be clear. We should never be promoting “happy” or “humane” exploitation as morally acceptable.

Western Civilization was responsible for a paradigm shift in history. It created the industrial and scientific revolutions that enabled the birth of a transportation, communications and knowledge revolution unprecedented in the 5 billion year history of this planet. Unfortunately this revolution took place amidst a moral vacuum at the very top of the power structure. It is as if a three year old child had been given control over both a candy story and a shotgun. He was able to use the shotgun to get all the candy he wanted but he had no idea what to do next. Whenever somebody tried to tell him too much candy was bad for him, he shot the person who said that.

فنموذج الرشد" ليس منبعثا من منطق فردي، أو مزاج متشخِّص، بل هو "وشيج براديغمي" من المعالم المرجعية الملتفة حول "سؤال الأزمة": من "مالك بن نبي"، و"علي عزت بيجوفيتش"، و"فتح الله كولن"، و"عبد الوهاب المسيري"، و"محمد إقبال"...، ورهانه بعد ذلك: بلوغ حالة "المتحد العلمي" و"الجماعة العلمية" في بناء أدوات تحليل فكرية وليدة تتسم بالمعقولية والفعالية، وفي هذه الصفحات بيان للمعايير المرجعية لنموذج الرشد، وأدواته في التحليل، والتركيب، والتفعيل... ص

Evidently, then, a not-so-subtle shift had occurred in the original love motive; compassion and solidarity had been replaced by pity and condescension.

Trading mastery is a state of complete acceptance of probability, not a state of fight it.

Trading effectively is about assessing probabilities, not certainties.

The primary purpose of the business’ capabilities is to provide superior value to the target market in exchange for money.

You want your target market and your capabilities to be completely in alignment.

A target market should be like a lighthouse in a storm to a business

Business capabilities are relative to macro conditions. Based on differences in macro conditions, the economic worth of a capability could differ from one scenario to another.

Everything the business does should revolve around providing value to the target market.

A newly defined market will require either new capabilities or a new focus applied to current capabilities.

Since the world around us is always changing, businesses that want continuity should be regularly shifting their paradigm.

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!

The combination of Bayes and Markov Chain Monte Carlo has been called "arguably the most powerful mechanism ever created for processing data and knowledge." Almost instantaneously MCMC and Gibbs sampling changed statisticians' entire method of attacking problems. In the words of Thomas Kuhn, it was a paradigm shift. MCMC solved real problems, used computer algorithms instead of theorems, and led statisticians and scientists into a worked where "exact" meant "simulated" and repetitive computer operations replaced mathematical equations. It was a quantum leap in statistics.

When you hold a belief strongly, it is difficult to believe something that is so contrary to it, even if the evidence is undeniable and staring you in the face. When you start opening your eyes to ways the CN has controlled, manipulated, belittled, and demeaned you for years, this is a huge reality paradigm shift. You will fight hard against the evidence no matter how obvious it is. This stirs up great insecurity, confusion, and anxiety in the body. What makes it even harder is that people around you see the CN in a positive light. Cognitive dissonance is one of the most challenging components of healing and recovery. It takes enormous mental strength to look past strong beliefs you have held and be open to looking honestly at the reality that is presenting itself.

Anybody can walk amidst a hundred protestors, but to walk alone daily on the path of humanity amidst inhumanity - that takes backbone. Big revolution changes party, small everyday revolution changes paradigm.

Finding that one person,” he added, touching her hand to bring her gaze back to him, “it’s a shift of paradigm that changes everything. What we always thought we wanted, what we know, what we don’t. But when it clicks into place, that’s also when everything makes sense, often for the very first time of our lives.

In accordance with the law of accelerating returns, paradigm shift (also called innovation) turns the S-curve of any specific paradigm into a continuing exponential. A new paradigm, such as three-dimensional circuits, takes over when the old paradigm approaches its natural limit, which has already happened at least four times in the history of computation. In such nonhuman species as apes, the mastery of a toolmaking or -using skill by each animal is characterized by an S-shaped learning curve that ends abruptly; human-created technology, in contrast, has followed an exponential pattern of growth and acceleration since its inception.

Perhaps the most powerful revolutions are the ones that deny they ever happened. They install a new approach and erase an earlier practice so successfully that we look at the world through the structures they leave behind.

16. Because of this, evangelism cannot be divorced from the preaching and practicing of justice. This is the flaw in the view according to which evangelism is given absolute priority over social involvement, or where evangelism is separated from justice, even if it is maintained that, together with social justice, it constitutes “mission.

The paradigm shift is coming. It’s written into the dialectic. We are the pathfinders of the dialectic. We are the vanguard of the enlightenment. Someone has to be way ahead of the game to lead everyone else forward. The pioneers, the scouts, the adventurers, the radicals, the explorers, those that first step into the unknown along paths never trod before, surrounded everywhere by darkness, must be of exceptional character, boldness, curiosity and courage.

Once the target market is identified, it’s really about putting the business in a position to provide superior value in the most efficient way to that target market thereby enabling the business to earn maximum profit in the exchange.

In our humble12 opinion, the South in general’s attitude regarding the war and everything that came after needs a major paradigm shift. Put simply: we need to be more like Germany. Ya see, after World War II, Germany as a nation took responsibility for its crimes, owned up to them, and has refused to make excuses for the atrocities that occurred. Germans own it. That’s just the way it is. (Or at least the perception of the way it is, and as we keep reiterating, the perception can be just as important as the reality.) How many people in the South could stomach the idea of Nazi statues existing in Germany in order to “honor the past” but “not meant to offend the Jews, of course?” Because y’all do realize that’s what most of these Civil War monuments are, right?

We began then to see trauma-related disorders not as disorders of events but as disorders of the body, brain, and nervous system. The neurobiological lens also resulted in another paradigm shift: if the brain and body are inherently adaptive, then the legacy of trauma responses must also reflect an attempt at adaptation, rather than evidence of pathology. Through that neurobiological lens, what appears clinically as stuckness and resistance, untreatable diagnoses, or character-disordered behavior simply represent how an individual’s mind and body adapted to a dangerous world in which the only “protection” was the very same caretaker who endangered him or her. Each symptom was an ingenious solution by the body to create some semblance of safety for the developing child or endangered adult. The trauma-related issues with which the client presents for help, I now believe, are in truth a “red badge of courage” that tell the story of what happened even more eloquently than the events each individual consciously remembers.

As writer and media strategist Ryan Holiday has noted, epiphanies are not life-altering.9 It’s not radical moments of action that give us long-lasting, permeating change—it’s the restructuring of our habits. The idea is what science philosopher Thomas Kuhn dubbed a “paradigm shift.” Kuhn suggested we don’t change our lives in flashes of brilliance, but through a slow process in which assumptions unravel and require new explanations. It’s in these periods of flux that microshifts happen and breakthrough-level change begins to take shape.

Despite all their surface diversity, most jokes and funny incidents have the following logical structure: Typically you lead the listener along a garden path of expectation, slowly building up tension. At the very end, you introduce an unexpected twist that entails a complete reinterpretation of all the preceding data, and moreover, it's critical that the new interpretation, though wholly unexpected, makes as much "sense" of the entire set of facts as did the originally "expected" interpretation. In this regard, jokes have much in common with scientific creativity, with what Thomas Kuhn calls a "paradigm shift" in response to a single "anomaly." (It's probably not coincidence that many of the most creative scientists have a great sense of humor.) Of course, the anomaly in the joke is the traditional punch line and the joke is "funny" only if the listener gets the punch line by seeing in a flash of insight how a completely new interpretation of the same set of facts can incorporate the anomalous ending. The longer and more tortuous the garden path of expectation, the "funnier" the punch line when finally delivered.

The mission of the Christian community in Acts is a mission of salvation, as was the work of Jesus (cf Senior and Stuhlmueller 1983:273). Salvation involves the reversal of all the evil consequences of sin, against both God and neighbor. It does not have only a “vertical” dimension.

Charlus takes the narrator's chin and slides his magnetized fingers up to the ears "like a barber's fingers." This trivial gesture, which I begin, is continued by another part of myself; without anything interrupting it physically, it branches off, shifts from a simple function to a dazzling meaning, that of the demand for love. Meaning (destiny) electrifies my hand: I am about to tear open the other's opaque body, oblige the other (whether there is a response, a withdrawal, or mere acceptance) to enter into the interplay of meaning: I am about to make the other speak. In the lover's realm, there is no acting out: no propulsion, perhaps even no pleasure -- nothing but signs, a frenzied activity of language: to institute, on each furtive occasion, the system (the paradigm) of demand and response.

We must invert our conception of repose and activity, he continued. We should not sleep to recover the energy expended when awake but rather wake occasionally to defecate the unwanted energy that sleep engenders. This might be done quickly – a five-mile race at full tilt around the town and then back to bed and the kingdom of the shadows.

It’s a scary thing, a life-changing, paradigm-shifting thing, to honestly ask yourself this question: Am I moving with God to rescue, restore, and redeem humanity? Or am I clinging fast, eyeteeth clenched, to an imperfect world’s habits and cultural customs, in full knowledge of injustice or imperfections, living at odds with God’s dream for his daughters and sons?

With the explosion of technology over the last 15+ years, we are in the process of a complete paradigm shift in regards to how we communicate in our marketing, public relations and advertising. Social Media has forever changed the way businesses and customers communicate and the beauty of it is that, through your channels, you can reach your audience directly and at lightning speed. Social Media has also changed the way customers make their buying decisions. Pinterest, Google+, Twitter, YouTube, and Facebook, have made it easy to find and connect with others who share similar interests, to read product reviews and to connect with potential clients. Within these networks there is an amazing and wide open space for your unique voice to be heard. As the web interacts with us in more personal ways and with greater portability, there is no time better than the present to engage with and rally your community.

In spite of its theological importance, however, the church is always and only a preliminary community, en route to its self-surrender unto the kingdom of God. Paul never develops an ecclesiology which can be divorced from christology and eschatology (Beker 1980:303f; 1984:67). The church is a community of hope which groans and labors for the redemption of the world and for its own consummation (cf Beker 1984:69). It is only the beginning of the new age.

With courage, there is the willingness to take chances and to let go of former securities. There is the willingness to grow and benefit from new experiences. This involves the capacity to admit mistakes without indulging in guilt and self-recrimination. Our sense of self-worth is not diminished by looking at areas that need improvement. We are able to admit the presence of problems without being diminished. As a result, energy, time, and effort are put into self-improvement. On this level, statements of intention and purpose are much more powerful and envisioned results tend to manifest. We are much more enterprising and creative, because our energies are not drained by the constant preoccupation with emotional or physical survival. Because of greater flexibility, there is a willingness to examine issues with a view to changing overall meaning and context. There is a willingness to risk shifting paradigms.

I think one of the most interesting and paradigm-shifting verses in the Bible is Romans 12v1 where Paul says, “I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is true worship.” Notice Paul’s language. Offer your bodies. Not your souls, your bodies! True sanctification and worship of God involves your soul and your body. God is after all of you. We worship by caring for our spiritual life, by reading the scriptures, prayer, and the disciplines. And we worship by going on a run, eating healthy and whole foods, spending time outside in praise of the Creator, and watching over the bodies God has blessed us with. True worship is holistic.

I no longer believe that character formation is mostly an individual task, or is achieved on a person-by-person basis. I no longer believe that character building is like going to the gym: You do your exercises and you build up your honesty, courage, integrity, and grit. I now think good character is a by-product of giving yourself away. You love things that are worthy of love. You surrender to a community or cause, make promises to other people, build a thick jungle of loving attachments, lose yourself in the daily act of serving others as they lose themselves in the daily acts of serving you. Character is a good thing to have, and there’s a lot to be learned on the road to character. But there’s a better thing to have—moral joy. And that serenity arrives as you come closer to embodying perfect love. Furthermore, I no longer believe that the cultural and moral structures of our society are fine, and all we have to do is fix ourselves individually. Over the past few years, as a result of personal, national, and global events, I have become radicalized. I now think the rampant individualism of our current culture is a catastrophe. The emphasis on self—individual success, self-fulfillment, individual freedom, self-actualization—is a catastrophe. I now think that living a good life requires a much vaster transformation. It’s not enough to work on your own weaknesses. The whole cultural paradigm has to shift from the mindset of hyper-individualism to the relational mindset of the second mountain.

An abolitionist is, as I have developed that notion, one who (1) maintains that we cannot justify animal use, however “humane” it may be; (2) rejects welfare campaigns that seek more “humane” exploitation, or single-issue campaigns that seek to portray one form of animal exploitation as morally worse than other forms of animal exploitation (e.g., a campaign that seeks to distinguish fur from wool or leather); and (3) regards veganism, or the complete rejection of the consumption or use of any animal products, as a moral baseline. An abolitionist regards creative, nonviolent vegan education as the primary form of activism, because she understands that the paradigm will not shift until we address demand and educate people to stop thinking of animals as things we eat, wear, or use as our resources.

Any scientist that wants to change the prevailing paradigm is automatically branded a heretic, apostate, infidel, blasphemer, maverick or lunatic, exactly as happens with religion. The scientist must break with his peers, and have his job, career and funding placed in extreme jeopardy. How many careerist scientists are up for that? The answer is zero. The result is that scientists go on thinking what the establishment and the funding bodies expect them to think, even though they themselves must, deep down, know they are supporting ludicrous claims that make no sense.

As we watch the process in which the soul becomes thought or speech, we notice that many a time we ease ourselves into convenient clichés that have little of the new insight in them. Once more we are trapped by habits that are the dunghills upon which the creeds feed. It takes vigilance and humble courage to make acts of faith. After all, where faith is weak, there is an abundance of beliefs. With this in mind we may be more humble about our tradition and our sureness, yet also a bit more proud of the holy process in our inner being that keeps teaching and guiding us.

This story has been in my heart for a long time. These are human stories that hopefully shift the paradigm about how we think about power, authority and relationships. My book is truly one of fiction, but no one ever writes in a vacuum. We write what we know. As they say, art imitates life, and is often larger than life. Hence, my metafictional work was, of course, inspired by my career in the eccentric Reality TV world. We all know reality television is not real, but what it does provide is a wonderful platform to understand essential themes about identity, in all people.

Thomas Kuhn’s book The Structure of Scientific Revolutions has probably been more widely read—and more widely misinterpreted—than any other book in the recent philosophy of science. The broad circulation of his views has generated a popular caricature of Kuhn’s position. According to this popular caricature, scientists working in a field belong to a club. All club members are required to agree on main points of doctrine. Indeed, the price of admission is several years of graduate education, during which the chief dogmas are inculcated. The views of outsiders are ignored. Now I want to emphasize that this is a hopeless caricature, both of the practice of scientists and of Kuhn’s analysis of the practice. Nevertheless, the caricature has become commonly accepted as a faithful representation, thereby lending support to the Creationists’ claims that their views are arrogantly disregarded.

…we do not have all the answers and are prepared to live within the framework of penultimate knowledge, that we regard our involvement in dialogue and mission as an adventure, are prepared to take risks, and are anticipating surprises as the Spirit guides us into fuller understanding. This is not opting for agnosticism, but for humility. It is, however, a bold humility—or a humble boldness. We know only in part, but we do know. And we believe that the faith we profess is both true and just, and should be proclaimed. We do this, however, not as judges or lawyers, but as witnesses; not as soldiers, but as envoys of peace; not as high-pressure salespersons, but as ambassadors of the Servant Lord.

All the best and worse things in us are bound up in the legacy of our family. As children we ardently trust in the stability or, in some cases, the instability we were born into. No matter which...we embraced what was decent while simultaneously suppressing what was deficient yet both traits weaved roots of faithfulness and consternation into the very fabric of who we've become. This now plays significantly into how we nurture our own families and how we relate to others. Our love, our fears, our insecurities, and our loyalties all draw from how we were raised as well as our inherent desire to shift its paradigm to optimistically better the life of not just our children...but our children's children. That's the gift and or the curse of a legacy. Which will you leave behind?

TAKING 100% RESPONSIBILITY PROCESS STEP 1: Identify an issue/complaint about anything going on in your life. State the complaint in “unenlightened” terms. Be dramatic. Ham it up. Blame overtly. STEP 2: Step into 100% responsibility. Physically find a place in the room that represents your internal shift to being 100% responsible for the situation. STEP 3: Gain insight by completing these statements, repeating each of them several times, until you have what feels like a breakthrough: From the past this reminds me of… I keep this issue going by… What I get from keeping this issue going is… The lifelong pattern I’m noticing is… I can demonstrate 100% responsibility concerning this issue by… STEP 4: If during Step 3, you do not experience a shift, go back to Step 1 and repeat the process.

High and mighty guzzlers, and you, O all you precious pox-ridden—while you have the leisure and I have nothing else more important to do, let me ask you a question: why does everybody say, as if it were proverbially true, that the world is no longer flat? Understand, please, that "flat" here means "without zest, unsalted, insipid, washed-out": taking it metaphorically, it signifies "crazy, foolish, senseless, rot-brained." Would you argue, as indeed one might logically infer, that if we say that the world has been flat, now we have to say that it's become wise? What was it that made it flat? Why was it flat? Why should it be wise? What do you think ancient stupidity was? What do you think constitutes our present wisdom? What made it flat? What has made it wise? Are there more lovers of flatness or more lovers of wisdom? Just exactly when was it flat? Just exactly when was it wise? Who's responsible for that earlier flatness? Who's responsible for that later wisdom? Why did that ancient flatness end right now, and not at some other time? Why did our present wisdom begin right now, and not sooner? What harm did our earlier flatness do us? What good is this new wisdom? How did we get rid of our ancient flatness? How was our present wisdom brought about?

Even so, little separation between the soteriological and the humanitarian motifs was in evidence during the eighteenth and early nineteenth centuries. The missionaries persisted in the pre-Enlightenment tradition of the indissoluble unity of “evangelization” and “humanization” (cf van der Linde 1973), of “service to the soul” and “service to the body” (Nergaard 1988:34–40), of proclaiming the gospel and spreading a “beneficent civilization” (Rennstich 1982a, 1982b). For Blumhardt of the Basel Mission this clearly included “reparation for injustice committed by Europeans, so that to some extent the thousand bleeding wounds could be healed which were caused by the Europeans since centuries through their most dirty greediness and most cruel deceitfulness” (quoted by Rennstich 1982a:95; cf 1982b:546). And Henry Venn, famous General Secretary of the British CMS, urged missionaries to take their stand between the oppressor and the oppressed, between the tyranny of the system and the morally and physically threatened masses of the people to whom they went (cf Rennstich 1982b:545).

While some of our deepest wounds come from feeling abandoned by others, it is surprising to see how often we abandon ourselves through the way we view life. It’s natural to perceive through a lens of blame at the moment of emotional impact, but each stage of surrender offers us time and space to regroup and open our viewpoints for our highest evolutionary benefit. It’s okay to feel wronged by people or traumatized by circumstances. This reveals anger as a faithful guardian reminding us how overwhelmed we are by the outcomes at hand. While we will inevitably use each trauma as a catalyst for our deepest growth, such anger informs us when the highest importance is being attentive to our own experiences like a faithful companion. As waves of emotion begin to settle, we may ask ourselves, “Although I feel wronged, what am I going to do about it?” Will we allow experiences of disappointment or even cruelty to inspire our most courageous decisions and willingness to evolve? When viewing others as characters who have wronged us, a moment of personal abandonment occurs. Instead of remaining present to the sheer devastation we feel, a need to align with ego can occur through the blaming of others. While it seems nearly instinctive to see life as the comings and goings of how people treat us, when focused on cultivating our most Divine qualities, pain often confirms how quickly we are shifting from ego to soul. From the soul’s perspective, pain represents the initial steps out of the identity and reference points of an old reality as we make our way into a brand new paradigm of being. The more this process is attempted to be rushed, the more insufferable it becomes. To end the agony of personal abandonment, we enter the first stage of surrender by asking the following question: Am I seeing this moment in a way that helps or hurts me? From the standpoint of ego, life is a play of me versus you or us versus them. But from the soul’s perspective, characters are like instruments that help develop and uncover the melody of our highest vibration. Even when the friction of conflict seems to divide people, as souls we are working together to play out the exact roles to clear, activate, and awaken our true radiance. The more aligned in Source energy we become, the easier each moment of transformation tends to feel. This doesn’t mean we are immune to disappointment, heartbreak, or devastation. Instead, we are keenly aware of how often life is giving us the chance to grow and expand. A willingness to be stretched and re-created into a more refined form is a testament to the fiercely liberated nature of our soul. To the ego, the soul’s willingness to grow under the threat of any circumstance seems foolish, shortsighted, and insane. This is because the ego can only interpret that reality as worry, anticipation, and regret.

Women of the world, our time has come! Our leaders have taken us down a road of destruction. Aggressive, masculine reflexes have created more violence and rage, have left us with little hope for remedy in the Middle East or anywhere else. Our hope of survival lies in honoring the feminine, that which a patriarchal society has tried vehemently to squelch. Their legacy has left us living in a deluded universe, a world that worships a fixed and righteous view. In order to feel secure, we only welcome change that men in power determine for us. Our patriarchal religions are prime examples of this, creating a one-sided world gone from static, brittle believes. Let us remember that patriarchy is founded on division not unity. We concentrate on the differences instead of giving importance to the similarities. There is good and bad, there is black and white. We are constantly in a state of opposites. Where does unity come into the picture? It is no wonder women have been seen as evil, an abhorrent influence that must be destroyed. Intuition, psychic energy, spiritual force, the unknown, creation itself…merely feminine mockeries of sanity—or so it has been claimed by religious men in power. Women have died at the stake for challenging such beliefs, and to this day dogmatic religious views have persisted in undermining the feminine. Therefore it is up to us to develop a balance between the feminine and the masculine. That’s the formula for a stable democracy. Wisdom and compassion working together will swing the pendulum away from aggression and fear toward peace and conciliation. I’ll venture to say it’s already begun. We have reached a critical mass. Now the energy of woman is being powerfully unleashed. Negative powers have reached levels where enough of us are reacting against them to instigate change. The critical mass that we have reached cannot be turned back, and the force of it will literally shift the energy of our planet, creating a new paradigm.

Speaking of gendered differences in reaction and action—you’ve talked of a certain “bullying reception” to your book here in New Zealand by a certain set of older male critics. The omniscient narrator, the idea that you “had to be everywhere,” seems to have affronted some male readers, as has the length of the book. Have you experienced this reaction in the UK, too, or in Canada? Has it been a peculiarly New Zealand response, perhaps because of the necessarily small pool of literary competition here? This is a point that has been perhaps overstated. There’s been a lot written about what I said, and in fact the way I think and feel about the reviewing culture we have in New Zealand has changed a lot through reading the responses and objections of others. Initially I used the word “bullying” only to remark that, as we all learn at school, more often than not someone’s objections are more to do with their own shortcomings or failures than with yours, and that’s something that you have to remember when you’re seeing your artistic efforts devalued or dismissed in print. I don’t feel bullied when I receive a negative review, but I do think that some of the early reviewers refused to engage with the book on its own terms, and that refusal seemed to me to have a lot to do with my gender and my age. To even things out, I called attention to the gender and age of those reviewers, which at the time seemed only fair. I feel that it’s very important to say that sexism is a hegemonic problem, written in to all kinds of cultural attitudes that are held by men and women alike. As a culture we are much more comfortable with the idea of the male thinker than the female thinker, simply because there are so many more examples, throughout history, of male thinkers; as an image and as an idea, the male thinker is familiar to us, and acts in most cases as a default. Consequently female thinkers are often unacknowledged and discouraged, sometimes tacitly, sometimes explicitly, sometimes by men, and sometimes by women. I am lucky, following the Man Booker announcement, that my work is now being read very seriously indeed; but that is a privilege conferred for the most part by the status of the prize, and I know that I am the exception rather than the rule. I’d like to see a paradigm shift, and I’m confident that one is on the way, but the first thing that needs to happen is a collective acknowledgment that reviewing culture is gendered—that everything is gendered—and that until each of us makes a conscious effort to address inequality, we will each remain a part of the problem, rather than a part of the solution. Protesting the fact of inequality is like protesting global warming or evolution: it’s a conservative blindness, born out of cowardice and hostility.

It might be useful here to say a word about Beckett, as a link between the two stages, and as illustrating the shift towards schism. He wrote for transition, an apocalyptic magazine (renovation out of decadence, a Joachite indication in the title), and has often shown a flair for apocalyptic variations, the funniest of which is the frustrated millennialism of the Lynch family in Watt, and the most telling, perhaps, the conclusion of Comment c'est. He is the perverse theologian of a world which has suffered a Fall, experienced an Incarnation which changes all relations of past, present, and future, but which will not be redeemed. Time is an endless transition from one condition of misery to another, 'a passion without form or stations,' to be ended by no parousia. It is a world crying out for forms and stations, and for apocalypse; all it gets is vain temporality, mad, multiform antithetical influx. It would be wrong to think that the negatives of Beckett are a denial of the paradigm in favour of reality in all its poverty. In Proust, whom Beckett so admires, the order, the forms of the passion, all derive from the last book; they are positive. In Beckett, the signs of order and form are more or less continuously presented, but always with a sign of cancellation; they are resources not to be believed in, cheques which will bounce. Order, the Christian paradigm, he suggests, is no longer usable except as an irony; that is why the Rooneys collapse in laughter when they read on the Wayside Pulpit that the Lord will uphold all that fall. But of course it is this order, however ironized, this continuously transmitted idea of order, that makes Beckett's point, and provides his books with the structural and linguistic features which enable us to make sense of them. In his progress he has presumed upon our familiarity with his habits of language and structure to make the relation between the occulted forms and the narrative surface more and more tenuous; in Comment c'est he mimes a virtually schismatic breakdown of this relation, and of his language. This is perfectly possible to reach a point along this line where nothing whatever is communicated, but of course Beckett has not reached it by a long way; and whatever preserves intelligibility is what prevents schism. This is, I think, a point to be remembered whenever one considers extremely novel, avant-garde writing. Schism is meaningless without reference to some prior condition; the absolutely New is simply unintelligible, even as novelty. It may, of course, be asked: unintelligible to whom? --the inference being that a minority public, perhaps very small--members of a circle in a square world--do understand the terms in which the new thing speaks. And certainly the minority public is a recognized feature of modern literature, and certainly conditions are such that there may be many small minorities instead of one large one; and certainly this is in itself schismatic. The history of European literature, from the time the imagination's Latin first made an accommodation with the lingua franca, is in part the history of the education of a public--cultivated but not necessarily learned, as Auerbach says, made up of what he calls la cour et la ville. That this public should break up into specialized schools, and their language grow scholastic, would only be surprising if one thought that the existence of excellent mechanical means of communication implied excellent communications, and we know it does not, McLuhan's 'the medium is the message' notwithstanding. But it is still true that novelty of itself implies the existence of what is not novel, a past. The smaller the circle, and the more ambitious its schemes of renovation, the less useful, on the whole, its past will be. And the shorter. I will return to these points in a moment.

Changing what we think is always a sticky process, especially when it comes to religion. When new information becomes available, we cringe under an orthodox mindset, particularly when we challenge ideas and beliefs that have been “set in stone” for decades. Thomas Kuhn coined the term paradigm shift to represent this often-painful transition to a new way of thinking in science. He argued that “normal science” represented a consensus of thought among scientists when certain precepts were taken as truths during a given period. He believed that when new information emerges, old ideas clash with new ones, causing a crisis. Once the basic truths are challenged, the crisis ends in either revolution (where the information provides new understanding) or dismissal (where the information is rejected as unsound). The information age that we live in today has likely surprised all of us as members of the LDS Church at one time or another as we encounter new ideas that revise or even contradict our previous understanding of various aspects of Church history and teachings. This experience is similar to that of the Copernican Revolution, which Kuhn uses as one of his primary examples to illustrate how a paradigm shift works. Using similar instruments and comparable celestial data as those before them, Copernicus and others revolutionized the heavens by describing the earth as orbiting the sun (heliocentric) rather than the sun as orbiting the earth (geocentric). Because the geocentric model was so ingrained in the popular (and scientific!) understanding, the new, heliocentric idea was almost impossible to grasp. Paradigm shifts also occur in religion and particularly within Mormonism. One major difference between Kuhn’s theory of paradigm shift and the changes that occur within Mormonism lies in the fact that Mormonism privileges personal revelation, which is something that cannot be institutionally implemented or decreed (unlike a scientific law). Regular members have varying degrees of religious experience, knowledge, and understanding dependent upon many factors (but, importantly, not “faithfulness” or “worthiness,” or so forth). When members are faced with new information, the experience of processing that information may occur only privately. As such, different members can have distinct experiences with and reactions to the new information they receive. This short preface uses the example of seer stones to examine the idea of how new information enters into the lives of average Mormons. We have all seen or know of friends or family who experience a crisis of faith upon learning new information about the Church, its members, and our history. Perhaps there are those reading who have undergone this difficult and unsettling experience. Anyone who has felt overwhelmed at the continual emergence of new information understands the gravity of these massive paradigm shifts and the potentially significant impact they can have on our lives. By looking at just one example, this preface will provide a helpful way to think about new information and how to deal with it when it arrives.