Participation Is Key Quotes

Books, purchasable at low cost, permit us to interrogate the past with high accuracy; to tap the wisdom of our species; to understand the point of view of others, and not just those in power; to contemplate--with the best teachers--the insights, painfully extracted from Nature, of the greatest minds that ever were, drawn from the entire planet and from all of our history. They allow people long dead to talk inside our heads. Books can accompany us everywhere. Books are patient where we are slow to understand, allow us to go over the hard parts as many times as we wish, and are never critical of our lapses. Books are key to understanding the world and participating in a democratic society.

The destruction of Black males now is indirect, so that the Black male victims themselves can be led to participate in - and then be blamed for- their own mass deaths.

Books are key to understanding the world and participating in a democratic society.

Don’t live life as a spectator. Always examine life: Espouse new ideas, long for new things, constantly discovering new interests, escaping from boring routines. Engage life with enthusiasm; grasping life aggressively and squeezing from it every drop of excitement, satisfaction, and joy. The key to unleashing life’s potential is attitude. The person who approaches life with a child-like wonder is best prepared to defy the limitations of time, is more “alive,” more of a participant in life than the person who remains a spectator.

Today, I will understand that I hold the key to my freedom. I will stop participating in my oppression and victimization. I will take responsibility for myself, and let others do as they may.

We all tend to think of ourselves as the last unsinning inhabitants of whatever place we live in. We don't usually recognize ourselves as participants in its destruction.

Joyful people are participants. They don’t miss the moments. They turn moments into memories.

Initially, class privilege was not discussed by white women in the women’s movement. They wanted to project an image of themselves as victims and that could not be done by drawing attention to their class. In fact, the contemporary women’s movement was extremely class bound. As a group, white participants did not denounce capitalism. They chose to define liberation using the terms of white capitalist patriarchy, equating liberation with gaining economic status and money power. Like all good capitalists, they proclaimed work as the key to liberation. This emphasis on work was yet another indication of the extent to which the white female liberationists’ perception of reality was totally narcissistic, classist, and racist. Implicit in the assertion that work was the key to women’s liberation was a refusal to acknowledge the reality that, for masses of American working class women, working for pay neither liberated them from sexist oppression nor allowed them to gain any measure of economic independence.

One of the things I believe most intensely is that every child’s why should be answered with care—and with respect. If you do not know the answer, and you often will not, then take the child with you to a source to find the answer. This may be a dictionary or encyclopedia which he is too young to use himself, but he will have had a sense of participation in finding the answer.

This approach is supported by a growing body of research. Psychologists increasingly believe that play holds the key to true productivity, partly because it provides a sense of psychological relief. As one recent study put it: ‘the psychological function of play is to restore the physically and mentally fatigued individual through participation in activity which is pleasurable and relaxing.

Politics is the participation of the citizen in his government. The kind of government he has depends entirely on the quality of that participation. Therefore, every single one of us must learn, as early as possible, to understand and accept our duties as a citizen.

Full citizenship rights are the bare minimum one should expect from the government. Yet, for two-thirds of our history, full citizenship was denied to those who built this country from theory to life. African slaves and Chinese workers and Native American environmentalists and Latino gauchos and Irish farmers—and half the population: women. Over the course of our history, these men and women, these patriots and defenders of liberty, have been denied the most profound currency of citizenship: power. Because, let’s be honest, that is the core of this fight. The right to be seen, the right to be heard, the right to direct the course of history are markers of power. In the United States, democracy makes politics one of the key levers to exercising power. So, it should shock none of us that the struggle for dominion over our nation’s future and who will participate is simply a battle for American power.

The key to understanding the appeal of communism, despite the grim reality on the ground, lay in the fact that it allowed so many followers to believe that they were participants in an historic process of transformation, contributing to something much bigger than themselves, or anything that had come before.

Phelia peeked around the corner to look into the front room. She didn’t know if she should walk out of the kitchen and interrupt them or stand there, an unwilling participant.

The key to unlocking our unique creative energy is fully participating in the magic of creation happening within and all around us.

The simplest and most accessible key to our self-neglected liberation lies right here: Personal non-participation in lies.

Outsourcing and community connections are key elements to the tiny life, and it means that you must become a more active participant in your community.

A structure located in the left and right sides of the brain, called the amygdala—a key hot spot for triggering strong emotions such as anger and rage, and linked to the fight-or-flight response—showed well over a 60 percent amplification in emotional reactivity in the participants who were sleep-deprived. In contrast, the brain scans of those individuals who were given a full night’s sleep evinced a controlled, modest degree of reactivity in the amygdala, despite viewing the very same images. It was as though, without sleep, our brain reverts to a primitive pattern of uncontrolled reactivity. We produce unmetered, inappropriate emotional reactions, and are unable to place events into a broader or considered context.

The key element in beginning to learn to embody the love of God is not heroic faith and determination. It has to do with whether or not we can take hold of the love of God as a power that includes us within it. The difference is between seeing life from the inside of God versus seeing it from within my own sensibilities and capacities. From inside the love of God, suffering becomes not only bearable, but a privilege of participating with Christ in his love for the world. This cannot be rationally explained or justified, but it is the fruit of a life trustingly lived in and for God who is all love.

I just called the slaveholder version of Christianity "false." I believe that. But note that in situations of conflict participants view reality differently. The more intractable the conflict, especially where both sides have the capacity to hurt each other, the more difficult it is to determine who is "victim" and who is "oppressor." Think about how nothing is quite as predictable and fruitless as hearing estranged spouses blame each other for being abusive or oppressive. Liberation theology dealt with this perceptual gulf in conflicted situations by speaking of the "epistemological privilege of the poor/oppressed." This meant: the view of the truth of a conflictual situation is clearer from the underside than from the position of power. But this assumes that we know who is on the underside and who holds the power. I am not saying that the exodus-liberation-deliverance motif is invalidated; I am saying that few situations present themselves to us in such clarity as Exod. 1-2 enslavement and infanticide do.

A business model describes the flow between key components of the company: •  value proposition, which the company offers (product/service, benefits) •  customer segments, such as users, and payers, or moms or teens •  distribution channels to reach customers and offer them the value proposition •  customer relationships to create demand •  revenue streams generated by the value proposition(s) •  resources needed to make the business model possible •  activities necessary to implement the business model •  partners who participate in the business and their motivations for doing so •  cost structure resulting from the business model The

Another experiment, conducted by Pascual-Leone when he was a researcher at the National Institutes of Health, provides even more remarkable evidence of the way our patterns of thought affect the anatomy of our brains. Pascual-Leone recruited people who had no experience playing a piano, and he taught them how to play a simple melody consisting of a short series of notes. He then split the participants into two groups. He had the members of one group practice the melody on a keyboard for two hours a day over the next five days. he had the members of the other group sit in front of a keyboard for the same amount of time but only imagine playing the song--without ever touching the keys. Using a technique called transcranial magnetic stimulation, or TMS, Pascual-Leone mapped the brain activity of all the participants before, during, and after the test. he found that the people who had only imagined playing the notes exhibited precisely the same changes in their brains as those who had actually pressed the keys. Their brains had changed in response to actions that took place purely in their imaginations--in response, that is, to their thoughts. Descartes may have been wrong about dualism, but he appears to have been correct in believing that our thoughts can exert a physical influence on, or at least cause a physical reaction in, our brains. We become, neurologically, what we think. (p33)

កាលនិយាយពីប្រជាធិបតេយ្យ គឺ​និយាយ​ពី​ការ​ចូល​រួម។ កាលណានិយាយពីការចូលរួម គឺ​និយាយ​ដល់​គុណ​ភាពរបស់អ្នកចូលរួម" "When it comes to democracy, its key element is participation. When it comes to participation, its key element is quality of the participants

Call it arrogance or male chauvinism, the male ego just doesn’t allow a woman to participate in key issues in family. Men seldom realize that it’s the housewife who has the most difficult job in the world: waking up early, preparing breakfast, getting the children ready for school, preparing lunch, cleaning up the mess at home and so much more. Even before they can some rest, the doorbell would ring and the children are back from school. Then, the routine again, and by the end of the day, they were tired. Women in the family are the last to sleep and the first to wake up. Sometimes, even during a crisis in the family or when there is a dispute, it’s the lady of the house that stands rock solid to calm things down and face challenges head on.

Being able to recognize—if not always fully understand—another person’s mind-set or perspective is about more than having civil conversations. Empathy is also key to learning, child rearing, and participating in a human community, both online and off.

Participating in meaningful activities elevates your thinking above yourself and your own momentary needs. Every minute you can set aside your own happiness for the sake of others will eventually lead to stronger families, organizations, and communities.

Engagement is not merely an enhancement to the psychedelic experience—it is the key to its transformative potential. The difference between a journey that fades into memory and one that catalyzes profound change lies in the willingness to fully participate.

At the simplest level, "being a self" means we can be pretty much who we are in relationships rather than what others wish, need, and expect us to be. It also means we can allow others to do the same. It means we do not participate in relationships at the expense of the "I".

Participants in our study often described this experience with the newfound knowledge that consciousness survives bodily death—that we are not only our bodies—which is a profound gift to a person with a body that is failing, and will soon stop functioning due to advanced disease. It has been described as a transcendence of past, present, future. Timelessness in the moment. I’ve heard participants speak about feeling “outside of time.” The insight that we are not bound by the material world is a powerful one. It is psychologically, existentially and spiritually liberating.

Jesus dines with sinners so that he can get close enough to touch us, so that he can participate in the intimacy of table fellowship as a healer and a helper. Jesus comes to change us, to transform us, so that after we have dined with Jesus, we want Jesus more than the sin that beckons our fidelity.

Moreover, the practices of care that recognise the complexity of human interactions also enhance our ability to reimagine and participate more fully in democratic processes at all levels of society. After all, working with and through ambivalence and contradictory emotions is key to building democratic communities.

He came to believe that this was the very sort of thing that happened when you let yourself get caught in one culture's insistence that love ought to be like this or that. The key for people like him, he ultimately concluded, in this as in most matters, was to be nimble. Your privilege as an immigrant was to pick and choose your inheritance, maintain what suited you and participate merely to the extent of your patience and interest. It was not in your nature to align with one side fully, and so you couldn't help but make a life that was both apart and among. You didn't make one choice and stick with it but, rather, hundreds of minor choices with which you created a unique path through the corridors of old traditions and the avenues of the new. And you cultivated this dividedness because you carried always the imprint of that first move -- the decision to leave home. Indeed, this initiating choice, more than anything, was your true inheritance.

Believers are supposed to hold that the pope is the vicar of Christ on earth, and the keeper of the keys of Saint Peter. They are of course free to believe this, and to believe that god decides when to end the tenure of one pope or (more important) to inaugurate the tenure of another. This would involve believing in the death of an anti-Nazi pope, and the accession of a pro-Nazi one, as a matter of divine will, a few months before Hitler’s invasion of Poland and the opening of the Second World War. Studying that war, one can perhaps accept that 25 percent of the SS were practicing Catholics and that no Catholic was ever even threatened with excommunication for participating in war crimes. (Joseph Goebbels was excommunicated, but that was earlier on, and he had after all brought it on himself for the offense of marrying a Protestant.) Human beings and institutions are imperfect, to be sure. But there could be no clearer or more vivid proof that holy institutions are man-made.

During World War II, the University of Minnesota’s Laboratory of Physiological Hygiene conducted what scientists and relief workers still regard today as a benchmark study of starvation. Partly funded by religious groups, including the Society of Friends, the study was intended to help the Allies cope with released concentration-camp internees, prisoners of war, and refugees. The participants were all conscientious objectors who volunteered to lose 25 percent of their body weight over six months. The experiment was supervised by Dr. Ancel Keys (for whom the K-ration was named). The volunteers lived a spare but comfortable existence at a stadium on the campus of the University of Minnesota.

So, one of your shortcomings has been in letting your rational assessment of a situation keep you from participating in a psychologically driven trade. Yes, failing to participate in markets when the fundamentals are less important than the psychology. But how do you recognize that type of situation? Well, that’s the key question, isn’t it? [He laughs.]

In 1944-1945, Dr Ancel Keys, a specialist in nutrition and the inventor of the K-ration, led a carefully controlled yearlong study of starvation at the University of Minnesota Laboratory of Physiological Hygiene. It was hoped that the results would help relief workers in rehabilitating war refugees and concentration camp victims. The study participants were thirty-two conscientious objectors eager to contribute humanely to the war effort. By the experiment's end, much of their enthusiasm had vanished. Over a six-month semi-starvation period, they were required to lose an average of twenty-five percent of their body weight." [...] p193 p193-194 "...the men exhibited physical symptoms...their movements slowed, they felt weak and cold, their skin was dry, their hair fell out, they had edema. And the psychological changes were dramatic. "[...] p194 "The men became apathetic and depressed, and frustrated with their inability to concentrate or perform tasks in their usual manner. Six of the thirty-two were eventually diagnosed with severe "character neurosis," two of them bordering on psychosis. Socially, they ceased to care much about others; they grew intensely selfish and self-absorbed. Personal grooming and hygiene deteriorated, and the men were moody and irritable with one another. The lively and cooperative group spirit that had developed in the three-month control phase of the experiment evaporated. Most participants lost interest in group activities or decisions, saying it was too much trouble to deal with the others; some men became scapegoats or targets of aggression for the rest of the group. Food - one's own food - became the only thing that mattered. When the men did talk to one another, it was almost always about eating, hunger, weight loss, foods they dreamt of eating. They grew more obsessed with the subject of food, collecting recipes, studying cookbooks, drawing up menus. As time went on, they stretched their meals out longer and longer, sometimes taking two hours to eat small dinners. Keys's research has often been cited often in recent years for this reason: The behavioral changes in the men mirror the actions of present-day dieters, especially of anorexics.

At a boardroom or at a 'nuke proof' datacenter, a Chief Information Security Officer 2.0 participates in creating and protecting the digital value. The role of a CISO evolves from a ´policeman of computers´ to a ´dietician of risk appetite´. For success in digital transformation, turn the comprehensive risk management and cybersecurity into key business differentiators.

One of the keys to prestige signaling is that others have to be aware of the individual’s signals in order to accord prestige. In one experiment, participants were given an opportunity to contribute to a charity to help needy people either anonymously or in the presence of others in their group (Bereczkei, Birkas, & Kerekes, 2007). Subsequently, changes in social reputation (e.g., how much others respected the individual) were examined as a function of whether the individual offered or did not offer charity and whether the behavior was observed by others or anonymous (see Figure 12.1). Those who chose to contribute to the charity experienced a dramatic boost in prestige in the eyes of others, but only if the contributions were made publicly.

Social media channels and online discussion forums are quickly becoming hotbeds where people who share a common domain expertise can debate and discuss the latest trends in their area of shared interest. Participating in these groups also increases the odds of serendipity – coming across a key nugget of knowledge or information that has the potential to transform your career or your organization.

The ultimate goal of this book is to share what I consider to be life-saving and life-changing lessons that I was fortunate enough to learn as a key participant in many of recent history’s most impactful events. The single most important lesson I learned, and the plain but powerful foundation that supports the entire book, is that the most effective weapon on any battlefield—whether it be combat, business, or life—is our mind’s ability to recognize life’s underlying patterns. Patterns of thinking, patterns of nature, and patterns of history are just a few of the infinite examples of life’s underlying patterns that inform the behavior of the complex world that swirls around us. Patterns reveal how the real world works. When recognized, they allow us to understand, adapt, and master the future as it unfolds in front of us.

the owner should consider the business to be a prototype for a large number of franchises that will be added at a later stage. By adopting that mindset, the business owner will not only participate in the business as a technician but will also act as a manager (putting systems in place and controls) and as an entrepreneur (having a vision of how the business can create sustainable added-value for all key stakeholders).

Choral reading opens up the possibility of using newspapers, magazines, all manner of high interest books, comic books, and personal letters…it makes reading accessible to adults and students who are completely unmotivated by the simplistic fare at their tested reading level. While participating in choral reading, the student repeatedly sees words in context. Repetition in context is a key to dyslexic reading. Practicing

During an hour-long conversation mid-flight, he laid out his theory of the war. First, Jones said, the United States could not lose the war or be seen as losing the war. 'If we're not successful here,' Jones said, 'you'll have a staging base for global terrorism all over the world. People will say the terrorists won. And you'll see expressions of these kinds of things in Africa, South America, you name it. Any developing country is going to say, this is the way we beat [the United States], and we're going to have a bigger problem.' A setback or loss for the United States would be 'a tremendous boost for jihadist extremists, fundamentalists all over the world' and provide 'a global infusion of morale and energy, and these people don't need much.' Jones went on, using the kind of rhetoric that Obama had shied away from, 'It's certainly a clash of civilizations. It's a clash of religions. It's a clash of almost concepts of how to live.' The conflict is that deep, he said. 'So I think if you don't succeed in Afghanistan, you will be fighting in more places. 'Second, if we don't succeed here, organizations like NATO, by association the European Union, and the United Nations might be relegated to the dustbin of history.' Third, 'I say, be careful you don't over-Americanize the war. I know that we're going to do a large part of it,' but it was essential to get active, increased participation by the other 41 nations, get their buy-in and make them feel they have ownership in the outcome. Fourth, he said that there had been way too much emphasis on the military, almost an overmilitarization of the war. The key to leaving a somewhat stable Afghanistan in a reasonable time frame was improving governance and the rule of law, in order to reduce corruption. There also needed to be economic development and more participation by the Afghan security forces. It sounded like a good case, but I wondered if everyone on the American side had the same understanding of our goals. What was meant by victory? For that matter, what constituted not losing? And when might that happen? Could there be a deadline?

by an active participant in political campaigns against the excesses of the mining industry, rather than by a neutral observer. Instead of jeopardizing access to key informants and events, engagement with these issues has provided me with an insider perspective on the interactions between corporations and their critics. It has offered new sites for ethnographic observation, new questions for research, and new perspectives on the corporation.

The question of the existence of God and the nature of God is inherent in the human mind and has been from the beginning of time. For this reason, one cannot hold a neutral belief about God. Whatever your definition of God may be, you are in relationship with that definition. Even if you claim you do not believe in a Creator, then that is your relationship — one of disbelief. All are participating in a process that involves some level of connection or disconnection to the Original Source.

For a country that is famous for exporting democracy across the globe and has branded itself as the shining city on the hill, the United States has a shameful history when it comes to embracing one of its most basic rights at home. In 1787, when the founders ratified the Constitution, only white male property owners could vote in the eleven states of the Union. In 1865, at the end of the Civil War, black men could cast a ballot freely in only five states. Women couldn’t vote until 1920. The remarkably brief Reconstruction period of 1865–1877, when there were twenty-two black members of Congress from the South and six hundred black state legislators, was followed by ninety years of Jim Crow rule. The United States is the only advanced democracy that has ever enfranchised, disenfranchised, and then reenfranchised an entire segment of the population. Despite our many distinctions as a democracy, the enduring debate over who can and cannot participate in it remains a key feature of our national character.

Today the intellectual leaders of the Republican Party are the paranoids, kooks, know-nothings, and bigots who once could be heard only on late-night talk shows, the stations you listened to on long drives because it was hard to fall asleep while laughing. When any political movement loses all sense of self and has no unifying theory of government, it ceases to function as a collective rooted in thought and becomes more like fans of a sports team. Asking the Republican Party today to agree on a definition of conservatism is like asking New York Giants fans to have a consensus opinion on the Law of the Sea Treaty. It’s not just that no one knows anything about the subject; they don’t remotely care. All Republicans want to do is beat the team playing the Giants. They aren’t voters using active intelligence or participants in a civil democracy; they are fans. Their role is to cheer and fund their team and trash-talk whatever team is on the other side. This removes any of the seeming contradiction of having spent years supporting principles like free trade and personal responsibility to suddenly stop and support the opposite. Think of those principles like players on a team. You cheered for them when they were on your team, but then management fired them or traded them to another team, so of course you aren’t for them anymore. If your team suddenly decides to focus on running instead of passing, no fan cares—as long as the team wins. Stripped of any pretense of governing philosophy, a political party will default to being controlled by those who shout the loudest and are unhindered by any semblance of normalcy. It isn’t the quiet fans in the stands who get on television but the lunatics who paint their bodies with the team colors and go shirtless on frigid days. It’s the crazy person who lunges at the ref and jumps over seats to fight the other team’s fans who is cheered by his fellow fans as he is led away on the jumbotron. What is the forum in which the key issues of the day are discussed? Talk radio and the television shows sponsored by the team, like Fox & Friends, Tucker Carlson, and Sean Hannity.

Don’t live life as a spectator. Always examine life: Espouse new ideas, long for new things, constantly discovering new interests, escaping from boring routines. Engage life with enthusiasm; grasping life aggressively and squeezing from it every drop of excitement, satisfaction, and joy. The key to unleashing life’s potential is attitude. The person who approaches life with a child-like wonder is best prepared to defy the limitations of time, is more “alive,” more of a participant in life than the person who remains a spectator.

While we are all forced to participate in the games of office politics; it is very defeatist position for a Black woman. Many would argue that White men in America write the rules, mange the courses, and call all the plays. They are trusted to lead organizations and are in key positions to make positive change. I believe that at this moment in time, the onus shouldn't be places on the underdogs to pull themselves up. The onus is on White men in power to create work environments that are both inclusive and sustainable for marginalized people.

Reading the hymn of Philippians in a baptismal key and, reciprocally, understanding baptism as participation in the descending movement of Jesus Christ (kenosis) turn out to have extremely important consequences: if such interpretations have validity, then the church is by essence and by definition constituted as a kenotic body. The socio-political implications of this affirmation are only too evident in a society structured according to the totally opposed movements of dominion, power, oppression, social ascent, meritocracy, violence, and injustice.

Your lifetime risk for general dementia is literally cut in half if you participate in physical activity. Aerobic exercise seems to be the key. With Alzheimer’s, the effect is even greater: Such exercise reduces your odds of getting the disease by more than 60 percent. How much exercise? Once again, a little goes a long way. The researchers showed you have to participate in some form of exercise just twice a week to get the benefit. Bump it up to a 20-minute walk each day, and you can cut your risk of having a stroke—one of the leading causes of mental disability in the elderly—by 57 percent.

The guard locks the gates of the turbeh, letting the heavy sound of the lock fall into the dark interior, as though leaving the name of the key inside. Dispirited, like me, he sits down on the stone beside me and closes his eyes. Just when I think he has dozed off in his part of the shade, the guard lifts his hand and points to a moth fluttering above the entrance to the tomb, having come out of our clothes or the Persian carpets in the turbeh. "You see," he says to me casually, "the moth is way up there by the white wall of the doorway, and it is visible only because it moves. From here it almost looks like a bird in the sky. That's probably how the moth sees the wall, and only we know it is wrong. But it doesn't know that we know. It doesn't even know we exist. You try to communicate with it if you can. Can you tell it anything in a way it understands; can you be sure it understood you completely?" "I don't know," I replied. "Can You?" "Yes," the old man said quietly, and with a clap of his hands he killed the moth, then profered its crushed body on the palm of his hand. "Do you think it didn't understand what I told it?" "You can do the same thing with a candle, extinguish it with your two fingers to prove you exist," I commented. "Certainly, if a candle is capable of dying... Now, imagine," he went on, "that there is somebody who knows about us what we know about the moth. Somebody who knows how, with what, and why this space that we call the sky and assume to be boundless, is bounded-- somebody who cannot approach us to let us know that he exists except in one way-- by killing us. Somebody, on whose garments we are nourished, somebody who carries our death in his hand like a tongue, as a means of communicating with us. By killing us, this anonymous being informs us about himself. And we, through our deaths, which may be no more than a warning to some wayfarer sitting alongside the assassin, we, I say, can at the last moment perceive, as through an opened door, new fields and other boundaries. This sixth and highest degree of deathly fear (where there is no memory) is what holds and links us anonymous participants in the game. The hierarchy of death is, in fact, the only thing that makes possible a system of contacts between the various levels of reality in an otherwise vast space where deaths endlessly repeat themselves like echoes within echoes...

Are the religious individuals in a society more moral than the secular ones? Many researchers have looked into this, and the main finding is that there are few interesting findings. There are subtle effects here and there: some studies find, for instance, that the religious are slightly more prejudiced, but this effect is weak when one factors out other considerations, such as age and political attitudes, and exists only when religious belief is measured in certain ways. The only large effect is that religious Americans give more to charity (including nonreligious charities) than atheists do. This holds even when one controls for demographics (religious Americans are more likely than average to be older, female, southern, and African American). To explore why this relationship exists, the political scientists Robert Putnam and David Campbell asked people about life after death, the importance of God to morality, and various other facets of religious belief. It turns out that none of their answers to such questions were related to behaviors having to do with volunteering and charitable giving. Rather, participation in the religious community was everything. As Putnam and Campbell put it, “Once we know how observant a person is in terms of church attendance, nothing that we can discover about the content of her religious faith adds anything to our understanding or prediction of her good neighborliness.… In fact, the statistics suggest that even an atheist who happened to become involved in the social life of the congregation (perhaps through a spouse) is much more likely to volunteer in a soup kitchen than the most fervent believer who prays alone. It is religious belongingness that matters for neighborliness, not religious believing.” This importance of community, and the irrelevance of belief, extends as well to the nastier effects of religion. The psychologist Jeremy Ginges and his colleagues found a strong relationship between religiosity and support for suicide bombing among Palestinian Muslims, and, again, the key factor was religious community, not religious belief: mosque attendance predicted support for suicide attacks; frequency of prayer did not. Among Indonesian Muslims, Mexican Catholics, British Protestants, Russian Orthodox in Russia, Israeli Jews, and Indian Hindus, frequency of religious attendance (but again, not frequency of prayer) predicts responses to questions such as “I blame people of other religions for much of the trouble in this world.

Here are the four keys to successful commitments: 1. Strong desire: In order to fully commit to something, you need a clear and personally compelling reason. Without a strong desire you will struggle when the implementation gets difficult, but with a compelling desire, seemingly insurmountable obstacles are seen as challenges to be met. The desired end result needs to be meaningful enough to get you through the hard times and keep you on track. 2. Keystone actions: Once you have an intense desire to accomplish something, you then need to identify the core actions that will produce the result you’re after. In today’s world, many of us have become spectators rather than participants. We must remember that it’s what we do that counts. In most endeavors there are often many activities that help you accomplish your goal. However there are usually a few core activities that account for the majority of the results, and in some cases there are only one or two keystone actions that ultimately produce the result. It is critical that you identify these keystones and focus on them. 3. Count the costs: Commitments require sacrifice. In any effort there are benefits and costs. Too often we claim to commit to something without considering the costs, the hardships that will have to be overcome to accomplish your desire. Costs can include time, money, risk, uncertainty, loss of comfort, and so on. Identifying the costs before you commit allows you to consciously choose whether you are willing to pay the price of your commitment. When you face any of these costs, it is extremely helpful to recognize that you anticipated them and decided that reaching your goal was worth it. 4. Act on commitments, not feelings: There will be times when you won’t feel like doing the critical activities. We’ve all been there. Getting out of bed at 5:30 a.m. to jog in the winter cold can be daunting, especially when you’re in a toasty warm bed. It is during these times that you will need to learn to act on your commitments instead of your feelings. If you don’t, you will never build any momentum and will get stuck continually restarting or, as is so often the case, giving up. Learning to do the things you need to do, regardless of how you feel, is a core discipline for success.

But by far the most important application of AI to medicine in 2020 was the key role it played in designing safe and effective COVID-19 vaccines in record time. On January 11, 2020, Chinese authorities released the virus’s genetic sequence.[11] Moderna scientists got to work with powerful machine-learning tools that analyzed what vaccine would work best against it, and just two days later they had created the sequence for its mRNA vaccine.[12] On February 7 the first clinical batch was produced. After preliminary testing, it was sent to the National Institutes of Health on February 24. And on March 16—just sixty-three days after sequence selection—the first dose went into a trial participant’s arm. Before the pandemic, vaccines typically took five to ten years to develop. Achieving this breakthrough so quickly surely saved millions of lives.

The problem for him in high school was that debate made you a nerd and poetry made you a pussy – even if both could help you get to the vaguely imagines East Coast city from which your experiences in Topeka would be recounted with great irony. The key was to narrate participation in debate as a form of linguistic combat; the key was to be a bully, quick and vicious and ready to spread an interlocutor with insults at the at the smallest provocation. Poetry could be excused if it upped your game, became cipher and flow, if it was part of why Amber was fucking you and not Reynolds et al. If linguistic prowess could do damage and get you laid, then it could be integrated into the adolescent social realm without entirely departing from the household values of intellect and expression. It was not a reconciliation, but a workable tension. His disastrous tonsorial compromise. The migraines. Fortunately for Adam, this shifting of aggression to the domain of language was sanctioned by one of the practices the types had appropriated: after several hours of drinking, if no fight or noise complain had broken up the party, you were likely to encounter freestyling. In many ways, this was the most shameful of all the poses, the clearest manifestation of a crisis in white masculinity and its representational regimes, a small group of privileged crackers often arrhythmically recycling the genre’s dominant and to them totally inapplicable clichés. But it was socially essential for him: the rap battle transmuted his prowess as a public speaker and aspiring poet into something cool. His luck was dizzying: that there was a rapid, ritualized poetic insult exchange bridging the gap between his Saturday afternoons in abandoned high schools and his Saturday nights in unsupervised houses, allowing him to transition from one contest to the other.

The remedy for what ails our democracy is not simply better education (as important as that is) or civic education (as important as that can be), but the reestablishment of a genuine democratic discourse in which individuals can participate in a meaningful way—a conversation of democracy in which meritorious ideas and opinions from individuals do, in fact, evoke a meaningful response. And in today’s world, that means recognizing that it’s impossible to have a well-informed citizenry without having a well-connected citizenry. While education remains important, it is now connection that is the key. A well-connected citizenry is made up of men and women who discuss and debate ideas and issues among themselves and who constantly test the validity of the information and impressions they receive from one another—as well as the ones they receive from their government. No citizenry can be well informed without a constant flow of honest information about contemporary events and without a full opportunity to participate in a discussion of the choices that the society must make. Moreover, if citizens feel deprived of a meaningful opportunity to participate in the national conversation, they can scarcely be blamed for developing a lack of interest in the process. And sure enough, numerous surveys and studies have documented the erosion of public knowledge of basic facts about our democracy. For example, from the data compiled by the National Election Studies on one recent election, only 15 percent of respondents could recall the name of even one of the candidates in the election in their district. Less than 4 percent could name two candidates. When there are so few competitive races, it’s hard to blame them. Two professors, James Snyder and David Stromberg, found that knowledge of candidates increased in media markets where the local newspaper covered the congressional representative more. Very few respondents claimed to learn anything at all about their congressional elections from television news.

Thought has produced tremendous effects outwardly. And, as we'll discuss further on, it produces tremendous effects inwardly in each person. Yet the general tacit assumption in thought is that it's just telling you the way things are and that is not doing anything—that 'you' are inside there, deciding what to do with the information. But I want to say that you don't decide what to do with the information. The information takes over. It runs you. Thought runs you. Thought, however, gives the false information that you are running it, that you are the one who controls thought, whereas actually thought is the one which controls each one of us. Until thought is understood—better yet, more than understood, perceived—it will actually control us; but it will create the impression that it is our servant, that it is just doing what we want it to do. That's the difficulty. Thought is participating and then saying it's not participating. But it is taking part in everything. Fragmentation is a particular case of that. Thought is creating divisions out of itself and then saying that they are there naturally.

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It would be a mistake to imagine that drug companies are the only people applying pressure for fast approvals. Patients can also feel they are being deprived of access to drugs, especially if they are desperate. In fact, in the 1980s and 1990s the key public drive for faster approvals came from an alliance forged between drug companies and AIDS activists such as ACT UP. At the time, HIV and AIDS had suddenly appeared out of nowhere, and young, previously healthy gay men were falling ill and dying in terrifying numbers, with no treatment available. We don’t care, they explained, if the drugs that are currently being researched for effectiveness might kill us: we want them, because we’re dying anyway. Losing a couple of months of life because a currently unapproved drug turned out to be dangerous was nothing, compared to a shot at a normal lifespan. In an extreme form, the HIV-positive community was exemplifying the very best motivations that drive people to participate in clinical trials: they were prepared to take a risk, in the hope of finding better treatments for themselves or others like them in the future. To achieve this goal they blocked traffic on Wall Street, marched on the FDA headquarters in Rockville, Maryland, and campaigned tirelessly for faster approvals.

A leader’s checklist for planning should include the following: • Analyze the mission. —Understand higher headquarters’ mission, Commander’s Intent, and endstate (the goal). —Identify and state your own Commander’s Intent and endstate for the specific mission. • Identify personnel, assets, resources, and time available. • Decentralize the planning process. —Empower key leaders within the team to analyze possible courses of action. • Determine a specific course of action. —Lean toward selecting the simplest course of action. —Focus efforts on the best course of action. • Empower key leaders to develop the plan for the selected course of action. • Plan for likely contingencies through each phase of the operation. • Mitigate risks that can be controlled as much as possible. • Delegate portions of the plan and brief to key junior leaders. —Stand back and be the tactical genius. • Continually check and question the plan against emerging information to ensure it still fits the situation. • Brief the plan to all participants and supporting assets. —Emphasize Commander’s Intent. —Ask questions and engage in discussion and interaction with the team to ensure they understand. • Conduct post-operational debrief after execution. —Analyze lessons learned and implement them in future planning.

Evolution is largely a temporal phenomenon, Merrill. The environment changes, and populations in that environment change in turn, or they languish. Individual organisms don't evolve; populations do. Nature doesn't give a damn about individuals. The only role we play in evolution is surviving long enough to give birth to offspring who are slightly different from us. Some of our offspring will prosper in a changing environment, and some of them will not. As for us individuals, once we've reproduced, nature has no more use for us. We perish along with our ill-adapted young. Death has always been an essential factor in species survival. Now consider the human race. We are a partial exception to the rule. Unlike other species, we have developed culture. Instead of adapting to a changing environment biologically, we can sometimes adapt to it culturally. If an Ice Age comes along, we don't need to grow fur on our bodies if we invent the fur coat. Culture allows us to adapt to almost any environment, including the harshest, like space. In fact, our cultural adaptation is so robust that it all but obviates the need to evolve biologically. We are so good at adapting to changing conditions with our knowledge and technology that we may deceive ourselves into believing that we are above nature. But only a fools believes that. Nature always has the last word. A star in our neighborhood could go supernova and wipe out all life in our solar system, and no amount of culture could save us from that. That, I believe, is the main reason you want to seed humanity throughout the galaxy. So as not to have all our eggs in one basket... The chief difference between biological and cultural adaptation is that while biological evolution doesn't care about individuals, cultural evolution does, often at the expense of the species. Look at how many times we've nearly wiped ourselves out through cultural means: the nuclear bomb, pollution, climate change, the Outrage. We can't seem to help ourselves. Look at what we've done: we've made individuals all but immortal, even when it means we can have no more children. In one stroke, we've eliminated the two key ingredients of evolution: offspring and death. From a biological perspective, we're skating on mighty thin ice. ... ...as long as the individual reigns supreme, there's a finite limit to our survival. ... We need a means for the individual, not just the species, to participate in biological evolution, and that's what my project is all about. We need to be able to let our biological bodies die, to have offspring that are molded by the changing needs of the environments we find ourselves in, and yet to serially inhabit these bodies as the same individual. That means we need to be able to move our minds from one body to the next. ... Mine is a singularity in which the obsolete individual is invited to cross over to the new, not simply to die out. The existing person need not die to make room for the newcomer. Anyone can play.

Picture a group where people express their views vigorously and passionately, even arguing with one another. If the group performs well, participants might reasonably look back and say that open and forthright expressions of opinion were a key reason for success. They’ll say: We were honest, we didn’t hold back—and that’s why we did so well! We had a good process! But what if the group’s performance turned out to be poor? Now people might recall things differently. We argued and fought. We were dysfunctional. Next time we should follow a respectful and disciplined process. But now imagine a group where people are calm, polite, and respectful of one another. They speak quietly and in turn. If the group does well, participants might look back and credit their courteous and cooperative nature. We respected one another. We didn’t fight. We had a good process! But if the same group’s performance was poor, people might say: We were too polite. We censored ourselves. Next time, we should be more direct and open, not so concerned about one another’s feelings. The fact is, a wide variety of behaviors can lead to good decisions. There’s no precise way to engineer an “optimal” discussion process. We may try to avoid extremes, sure, but between those extremes is a wide range of behavior that might be conducive to success. And because we really don’t know what makes an optimal decision process, we tend to make attributions based on other things that are relevant and seemingly objective—namely, what we’re told about performance outcomes.

Is there an evolutionary consequence to this distinctive quality of story? Researchers have imagined so. We prevailed, in large part, because we are an intensely social species. We are able to live and work in groups. Not in perfect harmony, but with sufficient cooperation to thoroughly upend the calculus of survival. It is not just safety in numbers. It is innovate, participate, delegate, and collaborate in numbers. And essential to such successful group living are the very insights into the variety of human experience we’ve absorbed through story. As psychologist Jerome Bruner noted, “We organize our experience and our memory of human happenings mainly in the form of narrative,”37 leading him to doubt that “such collective life would be possible were it not for our human capacity to organize and communicate experience in narrative form.”38 Through narrative we explore the range of human behavior, from societal expectation to heinous transgression. We witness the breadth of human motivation, from lofty ambition to reprehensible brutality. We encounter the scope of human disposition from triumphant victory to heartrending loss. As literary scholar Brian Boyd has emphasized, narratives thus make “the social landscape more navigable, more expansive, more open with possibilities,” instilling in us a “craving for understanding our world not only in terms of our own direct experience, but through the experiences of others—and not only real others.”39 Whether told through myths, stories, fables, or even embellished accounts of daily events, narratives are the key to our social nature. With math we commune with other realities; with story we commune with other minds.

Man, rather the Superman, by participating with his Self, not with his 'I', in the immense process of Energy, which Nietzsche calls Will of Power, He does it without changing anything, accepting the fatality of chance of the Eternal Return, because you can not modify it, you can not change a single blade, or a detail, or a star. However, by accepting the Eternal Return, having had the 'vision' (which includes nostalgia) has passed, in an instant (at the Gateway of the Moment) to modify everything irremediably and forever. How? Giving The Sense your acceptance. That is, he has created, he has invented an Inexistent Flower, but it is more real than all the flowers of the gardens of the earth. We will not try to explain this mostly, because you can not. the same Superman is a creation of this kind, non-existent, an illusion. Pure magic. It is not real and it is more real than everything real. Without us everything will return, without doubt, but when we enter to intervene, wishing it with the Self and from the Self, everything will return in a different way, everything will be different, even when nothing has changed apparently. However, the alteration is essential, definitive: chance has been transformed into destination. Amor fati takes ownership of the process. This is why Nietzsche is a magician, a poet-magician. We will return to this key point and center of the Drama, which is thus transmuted into game, in the Great Game of the Maya-Power, in the Dance of the Shakti-Power. It's a Comedy, a Gay-Comedy, a histrionics, a slapstick, an affair cheerful, or a joy of pain, as Nietzsche would like to say, imagining that 'the highest music would be the one that could interpret the joy of pain and none another.' It is a Divine Comedy.

At the risk of repetitiveness I must once more mention here the Pythagoreans, the chief engineers of that epoch-making change. I have spoken in more detail elsewhere of the inspired methods by which, in their religious order, they transformed the Orphic mystery cult into a religion which considered mathematical and astronomical studies as the main forms of divine worship and prayer. The physical intoxication which had accompanied the Bacchic rites was superseded by the mental intoxication derived from philo-sophia, the love of knowledge. It was one of the many key concepts they coined and which are still basic units in our verbal currency. The cliche' about the 'mysteries of nature' originates in the revolutionary innovation of applying the word referring to the secret rites of the worshippers of Orpheus, to the devotions of stargazing. 'Pure science' is another of their coinages; it signified not merely a contrast to the 'applied' sciences, but also that the contemplation of the new mysteria was regarded as a means of purifying the soul by its immersion in the eternal. Finally, 'theorizing' comes from Theoria, again a word of Orphic origin, meaning a state of fervent contemplation and participation in the sacred rites (thea spectacle, theoris spectator, audience). Contemplation of the 'divine dance of numbers' which held both the secrets of music and of the celestial motions became the link in the mystic union between human thought and the anima mundi. Its perfect symbol was the Harmony of the Spheres-the Pythagorean Scale, whose musical intervals corresponded to the intervals between the planetary orbits; it went on reverberating through 'soft stillness and the night' right into the poetry of the Elizabethans, and into the astronomy of Kepler.

The black-and-white Pheasant table. The quiet horror of the glances examining neighbors’ plates. Half of the Pheasants were on individual meal plans, each one different, so everyone’s plate contents were always a concern. There were calories to be counted. Rats at the next table. The explosion of color and the tide of insanity. Then Birds, in their nightmarish bibs over black. The Sixth was all about camaraderie. Looking at them, it would seem that the group consisted exclusively of jovial practical jokers. I wouldn’t want to find myself on the receiving end of their jokes, and their bursts of loud merriment looked suspect, but so what. They were trying their best. The Third, Fourth, and Sixth had it tough. Rats and Pheasants were the Naughty and the Nice. Both of them overdid it to such an extent that everyone else had to squeeze in between somewhere. Birds were a bit better at it, Hounds a bit worse, and the Fourth, in addition to having no designation, was just too sparsely populated to . . . to fully participate in the game. Once I managed to say the word, I suddenly was free to realize that this “game” would have to include much more than just appearance. It was the right word, and, having caught it, I understood that I had been looking for it for a long time. For the word that would contain the key to everything happening in the House. All it took was the recognition of the fact that the Game encompassed everything around me. It was too improbable that every single one of the pathetic, whining conformists would assemble in one group, while all the unhinged anarchists would go to the other. Which meant that someone somewhere must have designed this at some point. Why? Now that was a different question. My own perspicacity was making me sweat. I wasn’t even hungry anymore.

Propaganda of integration The less educated and informed the people to whom propaganda of agitation is addressed, the easier it is to make such propaganda. That is why it is particularly suited for use among the so-called lower classes (the proletariat) and among African peoples. There it can rely on some key words of magical import, which are believed without question even though the hearers cannot attribute any real content to them and do not fully understand them.... In contrast to this propaganda of agitation is the PROPAGANDA OF INTEGRATION — the propaganda of developed nations and characteristic of our civilization; in fact it did not eXist before the 20TH century. It is a propaganda of conformity- It is related to the fact, analyzed earlier, that in Western society it is no longer sufficient to obtain a transitory political act (such as a vote); one needs total adherence to a society's truths and behavioral patterns. As the more perfectly uniform the societv, the stronger its power and effectiveness each member should be only an organic and functional fragment of it, perfectly adapted and integrated. He must share the stereotypes, beliefs and reactions of the group: he must be an active participant in its economic, ethical, esthetic, and political doings. All his activities, all his sentiments are dependent on this collectivity. And, as he is often reminded, he can fulfill himself only through this collectivity, as a member of the group. Propaganda of integration thus aims at making the individual participate in his society in every way. It is a long-term propaganda, a self-reproducing propaganda that seeks to obtain stable behavior, to adapt the individual to his everyday life, to reshape his thoughts and behavior in terms of the permanent social setting. We can see that this propaganda is more extensive and complex than propaganda of agitation it must be permanent, for the Individual can no longer be left to himself.

Learn how to critique. The value of exercises is very much a product of the quality of the critique, because it is in the critique that lessons can be drawn for all to see. Today, many critiques are poor quality. Often, they are not a critique at all, but just a narrative of who shot whom. At other times, the critique is stifled by an etiquette that demands no one be criticized and nothing negative be said. Too often, critiques can be summarized as “The comm was fouled up but we all did great.” There are a number of things you can do locally to improve the quality of critiques: First, the commanding officer can set a ground rule that demands frankness in critiquing. A good way to encourage this is for the CO to give a trenchant self-critique of his own actions and encourage others to do the same. Beginning a critique with the most junior officers and ending up with the most senior can also help encourage frankness. Second, a critique should be defined as something that looks beyond what happened to why it happened as it did. It may be helpful to look for instances where key decisions were made and ask the man who made them such questions as, “What options did you have here? What other options did you have that you failed to see? How quickly were you able to see, decide and act? If you were too slow, why? Why did you do what you did? Was your reasoning process sound, and if not, why not?” Third, the unit commander can attempt to identify individuals who are good critiquers and have them lead the critique. Not everyone can do it well; it takes a certain natural ability. Finally, the unit can hold a class on critiquing and from it develop some critique SOPs. These can help exercise participants look for key points during the exercise, points that can later serve to frame the critique. These actions are not substitutes for an overall reform of Marine Corps training. But they are concrete ways you can improve your own training. And just as individual self-education will be important after the schools are reformed, so these actions will help you train even after overall training is improved.

The successful individual sales producer wins by being as selfish as possible with her time. The more often the salesperson stays away from team members and distractions, puts her phone on Do Not Disturb (DND), closes her door, or chooses to work for a few hours from the local Panera Bread café, the more productive she’ll likely be. In general, top producers in sales tend to exhibit a characteristic I’ve come to describe as being selfishly productive. The seller who best blocks out the rest of the world, who maintains obsessive control of her calendar, who masters focusing solely on her own highest-value revenue-producing activities, who isn’t known for being a “team player,” and who is not interested in playing good corporate citizen or helping everyone around her, is typically a highly effective seller who ends up on top of the sales rankings. Contrary to popular opinion, being selfish is not bad at all. In fact, for an individual contributor salesperson, it is a highly desirable trait and a survival skill, particularly in today’s crazed corporate environment where everyone is looking to put meetings on your calendar and take you away from your primary responsibilities! Now let’s switch gears and look at the sales manager’s role and responsibilities. How well would it work to have a sales manager who kept her office phone on DND and declined almost every incoming call to her mobile phone? Do we want a sales manager who closes her office door, is concerned only about herself, and is for the most part inaccessible? No, of course not. The successful sales manager doesn’t win on her own; she wins through her people by helping them succeed. Think about other key sales management responsibilities: Leading team meetings. Developing talent. Encouraging hearts. Removing obstacles. Coaching others. Challenging data, false assumptions, wrong attitudes, and complacency. Pushing for more. Putting the needs of your team members ahead of your own. Hmmm. Just reading that list again reminds me why it is often so difficult to transition from being a top producer in sales into a sales management role. Aside from the word sales, there is truly almost nothing similar about the positions. And that doesn’t even begin to touch on corporate responsibilities like participating on the executive committee, dealing with human resources compliance issues, expense management, recruiting, and all the other burdens placed on the sales manager. Again,

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When we speak of God’s will, we are usually speaking only of some recognizable sign of His will. The signpost that points to a distant city is not the city itself, and sometimes the signs that point to a great place are in themselves insignificant and contemptible. But we must follow the direction of the signpost if we are to get to the end of our journey. Everything that exists and everything that happens bears witness to the will of God. It is one thing to see a sign and another thing to interpret that sign correctly. However, our first duty is to recognize signs for what they are. If we do not even regard them as indications of anything beyond themselves, we will not try to interpret them. Of all the things and all the happenings that proclaim God’s will to the world, only very few are capable of being interpreted by men. And of these few, fewer still find a capable interpreter. So that the mystery of God’s will is made doubly mysterious by the signs that veil it from our eyes. To know anything at all of God’s will we have to participate, in some manner, in the vision of the prophets: men who were always alive to the divine light concealed in the opacity of things and events, and who sometimes saw glimpses of that light where other men saw nothing but ordinary happenings. And yet if we are too anxious to pry into the mystery that surrounds us we will lose the prophet’s reverence and exchange it for the impertinence of soothsayers. We must be silent in the presence of signs whose meaning is closed to us. Otherwise we will begin incontinently to place our own superstitious interpretation upon everything— the number of steps to a doorway, a card pulled out of the pack, the shadow of a ladder, the flight of birds. God’s will is not so cheap a mystery that it can be unlocked by any key like these! Nevertheless, there are some signs that everyone must know. They must be easily read and seen, and they are indeed very simple. But they come sparingly, few in number; they show us clearly enough the road ahead but not for more than a few paces. When we have taken those few paces, what will happen? We must learn to be poor in our dependence on these clear signs, to take them as they come, not to demand more of them than we need, not to make more of them than they really tell. If I am to know the will of God, I must have the right attitude toward life. I must first of all know what life is, and to know the purpose of my existence.

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Several teams of German psychologists that have studied the RAT in recent years have come up with remarkable discoveries about cognitive ease. One of the teams raised two questions: Can people feel that a triad of words has a solution before they know what the solution is? How does mood influence performance in this task? To find out, they first made some of their subjects happy and others sad, by asking them to think for several minutes about happy or sad episodes in their lives. Then they presented these subjects with a series of triads, half of them linked (such as dive, light, rocket) and half unlinked (such as dream, ball, book), and instructed them to press one of two keys very quickly to indicate their guess about whether the triad was linked. The time allowed for this guess, 2 seconds, was much too short for the actual solution to come to anyone’s mind. The first surprise is that people’s guesses are much more accurate than they would be by chance. I find this astonishing. A sense of cognitive ease is apparently generated by a very faint signal from the associative machine, which “knows” that the three words are coherent (share an association) long before the association is retrieved. The role of cognitive ease in the judgment was confirmed experimentally by another German team: manipulations that increase cognitive ease (priming, a clear font, pre-exposing words) all increase the tendency to see the words as linked. Another remarkable discovery is the powerful effect of mood on this intuitive performance. The experimenters computed an “intuition index” to measure accuracy. They found that putting the participants in a good mood before the test by having them think happy thoughts more than doubled accuracy. An even more striking result is that unhappy subjects were completely incapable of performing the intuitive task accurately; their guesses were no better than random. Mood evidently affects the operation of System 1: when we are uncomfortable and unhappy, we lose touch with our intuition. These findings add to the growing evidence that good mood, intuition, creativity, gullibility, and increased reliance on System 1 form a cluster. At the other pole, sadness, vigilance, suspicion, an analytic approach, and increased effort also go together. A happy mood loosens the control of System 2 over performance: when in a good mood, people become more intuitive and more creative but also less vigilant and more prone to logical errors. Here again, as in the mere exposure effect, the connection makes biological sense. A good mood is a signal that things are generally going well, the environment is safe, and it is all right to let one’s guard down. A bad mood indicates that things are not going very well, there may be a threat, and vigilance is required. Cognitive ease is both a cause and a consequence of a pleasant feeling.

A word of explanation about how the information in this book was obtained, evaluated and used. This book is designed to present, as best my reporting could determine, what really happened. The core of this book comes from the written record—National Security Council meeting notes, personal notes, memos, chronologies, letters, PowerPoint slides, e-mails, reports, government cables, calendars, transcripts, diaries and maps. Information in the book was supplied by more than 100 people involved in the Afghanistan War and national security during the first 18 months of President Barack Obama’s administration. Interviews were conducted on “background,” meaning the information could be used but the sources would not be identified by name. Many sources were interviewed five or more times. Most allowed me to record the interviews, which were then transcribed. For several sources, the combined interview transcripts run more than 300 pages. I have attempted to preserve the language of the main characters and sources as much as possible, using their words even when they are not directly quoted, reflecting the flavor of their speech and attitudes. Many key White House aides were interviewed in-depth. They shared meeting notes, important documents, recollections of what happened before, during and after meetings, and assisted extensively with their interpretations. Senior and well-placed military, intelligence and diplomatic officials also provided detailed recollections, read from notes or assisted with documents. Since the reporting was done over 18 months, many interviews were conducted within days or even hours after critical discussions. This often provided a fresher and less-calculated account. Dialogue comes mostly from the written record, but also from participants, usually more than one. Any attribution of thoughts, conclusions or feelings to a person was obtained directly from that person, from notes or from a colleague whom the person told. Occasionally, a source said mid-conversation that something was “off-the-record,” meaning it could not be used unless the information was obtained elsewhere. In many cases, I was able to get the information elsewhere so that it could be included in this book. Some people think they can lock up and prevent publication of information by declaring it “off-the-record” or that they don’t want to see it in the book. But inside any White House, nearly everyone’s business and attitudes become known to others. And in the course of multiple, extensive interviews with firsthand sources about key decision points in the war, the role of the players became clear. Given the diversity of sources, stakes and the lives involved, there is no way I could write a sterilized or laundered version of this story. I interviewed President Obama on-the-record in the Oval Office for one hour and 15 minutes on Saturday, July 10, 2

What are these substances? Medicines or drugs or sacramental foods? It is easier to say what they are not. They are not narcotics, nor intoxicants, nor energizers, nor anaesthetics, nor tranquilizers. They are, rather, biochemical keys which unlock experiences shatteringly new to most Westerners. For the last two years, staff members of the Center for Research in Personality at Harvard University have engaged in systematic experiments with these substances. Our first inquiry into the biochemical expansion of consciousness has been a study of the reactions of Americans in a supportive, comfortable naturalistic setting. We have had the opportunity of participating in over one thousand individual administrations. From our observations, from interviews and reports, from analysis of questionnaire data, and from pre- and postexperimental differences in personality test results, certain conclusions have emerged. (1) These substances do alter consciousness. There is no dispute on this score. (2) It is meaningless to talk more specifically about the “effect of the drug.” Set and setting, expectation, and atmosphere account for all specificity of reaction. There is no “drug reaction” but always setting-plus-drug. (3) In talking about potentialities it is useful to consider not just the setting-plus-drug but rather the potentialities of the human cortex to create images and experiences far beyond the narrow limitations of words and concepts. Those of us on this research project spend a good share of our working hours listening to people talk about the effect and use of consciousness-altering drugs. If we substitute the words human cortex for drug we can then agree with any statement made about the potentialities—for good or evil, for helping or hurting, for loving or fearing. Potentialities of the cortex, not of the drug. The drug is just an instrument. In analyzing and interpreting the results of our studies we looked first to the conventional models of modern psychology—psychoanalytic, behavioristic—and found these concepts quite inadequate to map the richness and breadth of expanded consciousness. To understand our findings we have finally been forced back on a language and point of view quite alien to us who are trained in the traditions of mechanistic objective psychology. We have had to return again and again to the nondualistic conceptions of Eastern philosophy, a theory of mind made more explicit and familiar in our Western world by Bergson, Aldous Huxley, and Alan Watts. In the first part of this book Mr. Watts presents with beautiful clarity this theory of consciousness, which we have seen confirmed in the accounts of our research subjects—philosophers, unlettered convicts, housewives, intellectuals, alcoholics. The leap across entangling thickets of the verbal, to identify with the totality of the experienced, is a phenomenon reported over and over by these persons.

Our political system today does not engage the best minds in our country to help us get the answers and deploy the resources we need to move into the future. Bringing these people in—with their networks of influence, their knowledge, and their resources—is the key to creating the capacity for shared intelligence that we need to solve the problems we face, before it’s too late. Our goal must be to find a new way of unleashing our collective intelligence in the same way that markets have unleashed our collective productivity. “We the people” must reclaim and revitalize the ability we once had to play an integral role in saving our Constitution. The traditional progressive solution to problems that involve a lack of participation by citizens in civic and democratic processes is to redouble their emphasis on education. And education is, in fact, an extremely valuable strategy for solving many of society’s ills. In an age where information has more economic value than ever before, it is obvious that education should have a higher national priority. It is also clear that democracies are more likely to succeed when there is widespread access to high-quality education. Education alone, however, is necessary but insufficient. A well-educated citizenry is more likely to be a well-informed citizenry, but the two concepts are entirely different, one from the other. It is possible to be extremely well educated and, at the same time, ill informed or misinformed. In the 1930s and 1940s, many members of the Nazi Party in Germany were extremely well educated—but their knowledge of literature, music, mathematics, and philosophy simply empowered them to be more effective Nazis. No matter how educated they were, no matter how well they had cultivated their intellect, they were still trapped in a web of totalitarian propaganda that mobilized them for evil purposes. The Enlightenment, for all of its liberating qualities—especially its empowerment of individuals with the ability to use reason as a source of influence and power—has also had a dark side that thoughtful people worried about from its beginning. Abstract thought, when organized into clever, self-contained, logical formulations, can sometimes have its own quasi-hypnotic effect and so completely capture the human mind as to shut out the leavening influences of everyday experience. Time and again, passionate believers in tightly organized philosophies and ideologies have closed their minds to the cries of human suffering that they inflict on others who have not yet pledged their allegiance and surrendered their minds to the same ideology. The freedoms embodied in our First Amendment represented the hard-won wisdom of the eighteenth century: that individuals must be able to fully participate in challenging, questioning, and thereby breathing human values constantly into the prevailing ideologies of their time and sharing with others the wisdom of their own experience.

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The key is to have a genuine interest in what the other person is saying, along with a genuine desire to hear the response. So while you get to be quiet, you do not get to be passive. You must actively participate in the conversation.

Apes do evidently understand what others are doing, and they can prudently do the same, in which sense they "cooperate"—for their own reasons. But they lack the ability to symbolically par­ticipate in others' existence and thus communalize their own. [...] "Traditional models of economic decision-making assume that peo­ple are self-interested rational maximizers. Empirical research has demonstrated, however, that people will take into account the inter­est of others and are sensitive to norms of cooperation and fairness. [...] Here we show that in an ultimatum game, humans' closest living relatives, chimpanzees (Pan troglodytes), are rational maximizers and are not sensitive to fairness. These results support the hypothesis that other-regarding preferences and aversion to inequitable outcomes, which play key roles in human social organization, distinguish us from our clos­est living relatives." {Jensen, Call, and To masello 2007, 107; see also Jensen et al. 2006) So much, then, for the dismal economic science—whose future is not bright either, inasmuch as chimpanzees are disappearing.

Zen . . . does not belong to monks only. Everyone can study and practice it. Many laymen have been recognized as illustrious Zen Masters, and have aroused the respect of the monks themselves. The laity are related to the monasteries by the material support they provide to them, as it sometimes happens that the labor of the monks may not be sufficient to ensure the upkeep of the monastery. The laity are also related to the monasteries by their participation in the construction of temples and sanctuaries and by their cultural activities; for example, the printing and publishing of sutras and scriptural works by monks. A good number of monasteries each month organize bat quan trai gioi for laymen who wish to live for twenty-four or forty-eight hours in a monastery exactly like monks. Places are reserved for them for these periods of bat quan trai gioi, during which they practice Zen under the direction of monks.

The development of Japanese economy has made Japan into a Western-like nation, in which many of the spiritual values have given place to materialism. The temples and monasteries must also participate in the present economic way of life and be based upon the present social needs of producing and consuming in order to exist. They can no longer play their role of spiritual leadership, as in the past. Zen is threatened on the very ground on which it was born and developed.

Live an honest, open life before others. Give and receive Scriptural correction. Clear up relationships. Participate in the ministry. Support the work financially. Follow spiritual leadership within Scriptural limits.

The key to this matrix is the symmetry or asymmetry of the performance. Investors who lack skill simply earn the return of the market and the dictates of their style. Without skill, aggressive investors move a lot in both directions, and defensive investors move little in either direction. These investors contribute nothing beyond their choice of style. Each does well when his or her style is in favor but poorly when it isn’t. On the other hand, the performance of investors who add value is asymmetrical. The percentage of the market’s gain they capture is higher than the percentage of loss they suffer. Aggressive investors with skill do well in bull markets but don’t give it all back in corresponding bear markets, while defensive investors with skill lose relatively little in bear markets but participate reasonably in bull markets. Everything in investing is a two-edged sword and operates symmetrically, with the exception of superior skill. Only skill can be counted on to add more in propitious environments than it costs in hostile ones. This is the investment asymmetry we seek. Superior skill is the prerequisite for it. Here’s how I describe Oaktree’s performance aspirations: In good years in the market, it’s good enough to be average. Everyone makes money in the good years, and I have yet to hear anyone explain convincingly why it’s important to beat the market when the market does well. No, in the good years average is good enough. There is a time, however, when we consider it essential to beat the market, and that’s in the bad years. Our clients don’t expect to bear the full brunt of market losses when they occur, and neither do we. Thus, it’s our goal to do as well as the market when it does well and better than the market when it does poorly. At first blush that may sound like a modest goal, but it’s really quite ambitious. In order to stay up with the market when it does well, a portfolio has to incorporate good measures of beta and correlation with the market. But if we’re aided by beta and correlation on the way up, shouldn’t they be expected to hurt us on the way down? If we’re consistently able to decline less when the market declines and also participate fully when the market rises, this can be attributable to only one thing: alpha, or skill. That’s an example of value-added investing, and if demonstrated over a period of decades, it has to come from investment skill. Asymmetry—better performance on the upside than on the downside relative to what your style alone would produce—should be every investor’s goal.

Our neighborhood (made up of three hundred houses in the city of Durham, North Carolina) uses a social media app called Nextdoor. This is the only form of social media in which I participate. If I am going to post a picture of my lunch, I want to be able to share it with those with whom I might actually share this lunch—my neighbors. I read Nextdoor updates daily, and I receive messages as they are posted so that I can respond to and pray for the neighbors whom I do not yet know. I pray about lost dogs, and I donate school supplies. Every time someone posts a request for meals for a sick, grieving, or newly blessed-by-newborn neighbor, I’m on it. I look carefully at the food allergies and preferences. Over the years, I have developed go-to recipes for a variety of food needs. If the meal goes to a new mom, I include my favorite mom book, Gloria Furman’s Missional Motherhood.9 (And yes, I have read other books on motherhood—most of them, really, as I am somewhat obsessed with reading about motherhood, and this one is the very best.)

What to do to be an Expert in Freelancing? What is Freelancing? We already know that, Now let's see What to do to be an Expert in Freelancing - Things to do for Self Development: Get positive feedback from clients by practicing what you are good at, and finding work that matches your skills. This is the key to your improvement and the first step to success. When you start to succeed, choose the opportunities that work best for you. Use the time appropriately and fully. Some of the processes of Self-Presentation after Self-Development are discussed below - Process of Introducing Yourself: 1. Enhance your profile and build your portfolio with accurate information about yourself. 2. Create your own signature that will identify you in your work. 3. Always use your own photo and signature for original work. 4. Run your own campaign. For example: commenting on others' posts, making full use of social sites, keeping in touch with others, doing service work, teaching others, participating in various seminars, and distributing leaflets or posters. Showing Professionalism: How to express or calculate that you are a professional? There are many ways, by which you can easily express that you are a professional entrepreneur or employee. The ways are: 1. Professionals never work for free, so before starting a job, you must be sure about the remuneration. 2. Professionals don't work on balance, if you want to show professionalism you must pay in cash or promise to pay half in advance and the rest at the end of the job. 3. A professional never lacks any research or communication for his work. Win the Client's Heart: There are thousands of freelancers in front of a client for a job, but only one gets the job. The person who got the job got it because he presented himself in the client's mind. Mistakes to Avoid: Only humans are fallible. It is natural for people to make mistakes, but if people can't learn from those mistakes then it is better not to make such mistakes. The Mistakes are: 1. Failure to identify oneself. 2. Show Engagement. 3. Lack of communication with the client etc. Being Punctual: It is wise to do the work on time. Never leave work. Because if you leave work, the amount of work will increase and not decrease. Therefore, it is better to do the work of time in time and move towards the formation of life by being respectful of time. So, if the above tasks are done or followed correctly, achieving success as a freelancer is just a saying. To make yourself a successful and efficient freelancer, the importance and importance of the above topics is immense.

The primary venue for activities in which value is created for participants shifts from an internal production department to a collection of external producers and consumers—which means that management of externalities becomes a key leadership skill. Growth comes not from horizontal integration and vertical integration but from functional integration and network orchestration. The focus on processes such as finance and accounting shifts from cash flows and assets you can own to communities and assets you can influence. And while platform businesses themselves are often extraordinarily profitable, the chief locus of wealth creation is now outside rather than inside the organization.

When you’re launching a new platform—or seeking to enhance and grow an existing platform—thoughtful attention to the principles of platform design will maximize your chances of value creation.24 But as we’ve seen, platforms cannot be entirely planned; they also emerge. Remember that one of the key characteristics that distinguishes a platform from a traditional business is that most of the activity is controlled by users, not by the owners or managers of the platform. It’s inevitable that participants will use the platform in ways you never anticipated or planned.

A TikTok clone app script is a pre-built software solution that allows you to create a short-form video sharing app that is similar to TikTok in terms of features and functionality. TikTok clone scripts are typically much less expensive than developing a custom app from scratch, and they can be deployed quickly, allowing you to launch your video sharing app in a short amount of time. TikTok clone scripts are highly customizable, allowing you to tailor the platform to your specific needs. For example, you can change the branding of the app, add or remove features, and integrate your own monetization strategies. Here are some of the key features that you should look for in a TikTok clone app script: • Video recording and editing: The script should allow users to record and edit short-form videos. Editing features should include trimming, cropping, adding music and effects, and more. • Social features: The script should include social features such as following other users, liking and commenting on videos, and creating and participating in challenges. • Content moderation: The script should have robust content moderation systems in place to prevent the spread of harmful or offensive content. • Monetization options: The script should support a variety of monetization options, such as in-app advertising, subscription fees, and virtual goods. Once you have chosen a TikTok clone app script, you will need to work with a development team to customize the script and deploy your app. The development team will also help you to set up your monetization strategies and launch your app on the App Store and Google Play.

Every measurement of a quantum system constitutes a cosmogenetic act which 'participates' in the single Act of creation. Whether the physicist realizes it or not, in the phenomenon of state vector collapse he is 'picking up' the cosmogenetic Act, not hypothetically, in some stipulated explosion that is supposed to have occurred so many billion years ago, but actually, in the here and now.

In a now-famous experiment, he and his colleagues compared three groups of expert violinists at the elite Music Academy in West Berlin. The researchers asked the professors to divide the students into three groups: the “best violinists,” who had the potential for careers as international soloists; the “good violinists”; and a third group training to be violin teachers rather than performers. Then they interviewed the musicians and asked them to keep detailed diaries of their time. They found a striking difference among the groups. All three groups spent the same amount of time—over fifty hours a week— participating in music-related activities. All three had similar classroom requirements making demands on their time. But the two best groups spent most of their music-related time practicing in solitude: 24.3 hours a week, or 3.5 hours a day, for the best group, compared with only 9.3 hours a week, or 1.3 hours a day, for the worst group. The best violinists rated “practice alone” as the most important of all their music-related activities. Elite musicians—even those who perform in groups—describe practice sessions with their chamber group as “leisure” compared with solo practice, where the real work gets done. Ericsson and his cohorts found similar effects of solitude when they studied other kinds of expert performers. “Serious study alone” is the strongest predictor of skill for tournament-rated chess players, for example; grandmasters typically spend a whopping five thousand hours—almost five times as many hours as intermediatelevel players—studying the game by themselves during their first ten years of learning to play. College students who tend to study alone learn more over time than those who work in groups. Even elite athletes in team sports often spend unusual amounts of time in solitary practice. What’s so magical about solitude? In many fields, Ericsson told me, it’s only when you’re alone that you can engage in Deliberate Practice, which he has identified as the key to exceptional achievement. When you practice deliberately, you identify the tasks or knowledge that are just out of your reach, strive to upgrade your performance, monitor your progress, and revise accordingly. Practice sessions that fall short of this standard are not only less useful—they’re counterproductive. They reinforce existing cognitive mechanisms instead of improving them. Deliberate Practice is best conducted alone for several reasons. It takes intense concentration, and other people can be distracting. It requires deep motivation, often self-generated. But most important, it involves working on the task that’s most challenging to you personally. Only when you’re alone, Ericsson told me, can you “go directly to the part that’s challenging to you. If you want to improve what you’re doing, you have to be the one who generates the move. Imagine a group class—you’re the one generating the move only a small percentage of the time.” To see Deliberate Practice in action, we need look no further than the story of Stephen Wozniak. The Homebrew meeting was the catalyst that inspired him to build that first PC, but the knowledge base and work habits that made it possible came from another place entirely: Woz had deliberately practiced engineering ever since he was a little kid. (Ericsson says that it takes approximately ten thousand hours of Deliberate Practice to gain true expertise, so it helps to start young.)

Most of us are willing participators in the global chess game in which the individual spirit is easily manipulated by those at the head of the hierarchy.

The free rider problem is one reason why international standards have an inherent tendency to be rather lax. If standards are too strict, some States may not sign up to them at all. It is better to have standards that are loose enough for all the important participants in the activity to accept, so that all of the key States are at least bound by some standards, than to have stricter standards and find that some States refuse to accept them.

COUPLES HAVING BARIATRIC SURGERY TOGETHER It happens more and more often: Two people will have bariatric surgery together. It is difficult being the patient. It can also be trying for the significant other. When couples have the surgery together, it can be twice as hard. Each person has the problems of both the patient and the significant other. I have found that people in healthy relationships do well together, but those having problems often see increased relationship difficulties after surgery. If you plan to have the surgery with a partner, try to remain independent as far as exercise and food choices. Working out together is a bonus, but do not get into the habit of skipping workouts because your partner cannot participate. Do not let your partner be in charge of your habits. Good communication is the key to a couple’s success. Before the surgery, discuss the logistics of the changes you must make. After the surgery, talk to each other weekly about your feelings regarding the surgery and the changes you are both experiencing. It is possible to grow much closer as a couple as a result of this experience. There will be a tendency to talk each other into tiny cheats. Typically, this is how it works: “C’mon, let’s just have a little bit. We deserve it.” Having the surgery together represents some increased challenges, but has the potential for increased excitement and support. Keep communication flowing and problems will be minimized.

Arendt wondered what drives an ordinary person to participate in or at least tolerate an industrialized plan to commit genocidal murder. Arendt sought to find out the main elements of Nazism to trace them back and to discover the underlying real political problems. In 1951 she published an iconic and controversial book on the subject the origins of totalitarianism. It is a wide ranging volume encompassing the rise of anti-Semitism, the role of propaganda and imperialism's fusion of racism and bureaucracy, but at the end of the book she turns to what appears to be a surprising factor loneliness. Totalitarianism bases itself on loneliness which is amongst the most radical and desperate experiences of man. Finding it said Arendt in those whose chief characteristic is not brutality and backwardness at his isolation and lack of normal social relationships, she argues that for those who feel they have no place in society it is through surrendering their individual selves to ideology that the lonely rediscover their purpose and self respect. Loneliness or the experience of not belonging to the world at all, is she writes the essence of totalitarian government, preparation of it’s executioners and victims. The loneliness Arendt echoes key aspects of my definition, feelings of marginalization and powerlessness, of being isolated, excluded, and bereft of status and support, and these dimensions of loneliness are clear and growing danger here and now in the 21st century.

Think Small. Swear allegiance to the concept of small groups of smart people. Remember it well when new project groups are formed. This is a key component of Simplicity, and you must become its champion. Small groups of smart people deliver better results, higher efficiency, and improved morale. Also, look suspiciously at any project plan that doesn’t include the regular participation of the final decision maker. It’s critical. Having the decision maker appear at the very end of the process to say yea or nay is a recipe for frustration and mediocrity.

Define the Profitable Core In our experience, business definition is one of the most frustrating activities for senior executives. Although business leaders know that they should have a clear answer to the question, “What is our core business?” it is difficult to arrive at a fully satisfying statement. Part of the problem arises from blurring several distinct but related topics that need to be considered one at a time and then integrated in a consistent manner or within a single framework. In working toward a useful business definition, executives need to ask themselves the following questions: What are the boundaries of the business in which I participate, and are those boundaries “natural” economic boundaries defined by customer needs and basic economics? What products, customers, channels, and competitors do these boundaries encompass? What are the core skills and assets needed to compete effectively within that competitive arena? What is my own core business as defined by those customers, products, technologies, and channels through which I can earn a return today and can compete effectively with my current resources? What is the key differentiating factor that makes me unique to my core customers? What are the adjacent areas around my core, and are the definitions of my business and my industry likely to shift, changing the competitive and customer landscape?