Positive Regard Quotes

There are few words that are harder to explain than "loyalty." It's always regarded as a positive characteristic, because a lot of people would say that many of the best things people do for each other occur precisely because of loyalty. The only problem is that many of the very worst things we do to each other occur because of the same thing.

The universe is a million billion light-years wide, and every inch of it would kill you if you went there. This is the position of the universe with regards to human life.

Long experience has taught me this about the status of mankind with regard to matters requiring thought: the less people know and understand about them, the more positively they attempt to argue concerning them, while on the other hand to know and understand a multitude of things renders men cautious in passing judgment upon anything new.

And why are you so firmly, so triumphantly, convinced that only the normal and the positive--in other words, only what is conducive to welfare--is for the advantage of man? Is not reason in error as regards advantage? Does not man, perhaps, love something besides well-being? Perhaps he is just as fond of suffering? Perhaps suffering is just as great a benefit to him as well-being? Man is sometimes extraordinarily, passionately, in love with suffering, and that is a fact.

I am a ridiculous man. They call me a madman now. That would be a distinct rise in my social position were it not that they still regard me as being as ridiculous as ever.

With regard to matters requiring thought: the less people know and understand about them, the more positively they attempt to argue concerning them.

Of course, my socialist colleagues and I weren’t out to hurt anyone – quite the reverse. We were out to improve things – but we were going to start with other people. I came to see the temptation in this logic, the obvious flaw, the danger – but could also see that it did not exclusively characterize socialism. Anyone who was out to change the world by changing others was to be regarded with suspicion. The temptations of such a position were too great to be resisted.

Who says you need to wait until you 'feel like' doing something in order to start doing it? The problem, from this perspective, isn't that you don't feel motivated; it's that you imagine you need to feel motivated. If you can regard your thoughts and emotions about whatever you're procrastinating on as passing weather, you'll realise that your reluctance about working isn't something that needs to be eradicated or transformed into positivity. You can coexist with it. You can note the procrastinatory feelings and act anyway.

If someone does not consider those around them to be valuable and hold only themselves in high regard, they too have a very bad self-esteem.

in a sense, all poetry is positional: to try to express one's position in regard to the universe embraced by consciousness, is an immemorial urge. The arms of consciousness reach out and grope, and the longer they are the better. Tentacles, not wings, are Apollo's natural members.

As a society, we assume that humans naturally run from emotions like suffering, helplessness, and hopelessness, but the truth is these emotions are highly addictive and far easier to indulge in (in a perversely satisfying way) than positive emotional subsets. Better yet, when you convince others of your helplessness, some people begin to regard you as a victim—someone to be adored and protected. 

With regard to freedom of speech there are basically two positions: you defend it vigorously for views you hate, or you reject it and prefer Stalinist/fascist standards. It is unfortunate that it remains necessary to stress these simple truths.

We ought to regard the present state of the universe as the effect of its antecedent state and as the cause of the state that is to follow. An intelligence knowing all the forces acting in nature at a given instant, as well as the momentary positions of all things in the universe, would be able to comprehend in one single formula the motions of the largest bodies as well as the lightest atoms in the world, provided that its intellect were sufficiently powerful to subject all data to analysis; to it nothing would be uncertain, the future as well as the past would be present to its eyes. The perfection that the human mind has been able to give to astronomy affords but a feeble outline of such an intelligence.

What is emotional intimacy? It is that depp sense of being connected to one another. It is feeling loved, respected and appreciated, while at the same time seeking to reciprocate. To feel loved is to have the sense that the other person genuinely cares about your well-being. Respect has to do with feeling that your potential spouse has positive regard for your personhood, intellect, abilities and personality. Appreciation is that inner sense that your partner values your contribution to the relationship.

It is the press, above all, which wages a positively fanatical and slanderous struggle, tearing down everything which can be regarded as a support of national independence, cultural elevation, and the economic independence of the nation.

One cannot have any respect or regard for men who take the position of the reformer and then refuse to see the logical consequences of that position, let alone following them out in action.

In the spiritual world many forms of the physical universe that are potentially effective can be perceived but with regard to time, we can observe only one form.

Respect for women is essential,” Jack tells him. “Women’s rights and economic development within a country are highly correlated. Treating women properly is not just a moral position—which it is—or an American value—which it is. It’s a strategic imperative, and you will always, always lead by example in this regard.

When wealth occupies a higher position than wisdom, when notoriety is admired more than dignity, when success is more important than self-respect, the culture itself overvalues “image” and must be regarded as narcissistic.

The distinction between meat and other animal products is total nonsense. Vegetarianism is a morally incoherent position. If you regard animals as members of the moral community, you really don’t have a choice but to go vegan.

Perhaps you are surprised that I regard praise and compliments to be life-alienating. Notice, however, that appreciation expressed in this form reveals little of what’s going on in the speaker; it establishes the speaker as someone who sits in judgment. I define judgments—both positive and negative—as life-alienating communication.

Arrived at an age when others had already long been married and had children and held important positions, and were obliged to produce the best that was in them with all their energy, I still regarded myself as youthful, a beginner who faced immeasurable time, and I was hesitant about final decisions of any kind.

Indeed, ask every man separately whether he thinks it laudable and worthy of a man of this age to hold a position from which he receives a salary disproportionate to his work; to take from the people--often in poverty--taxes to be spent on constructing cannon, torpedoes, and other instruments of butchery, so as to make war on people with whom we wish to be at peace, and who feel the same wish in regard to us; or to receive a salary for devoting one's whole life to constructing these instruments of butchery, or to preparing oneself and others for the work of murder.

He never looked at her; and yet, the careful avoidance of his eyes betokened that in some way he knew exactly where, if they fell by chance, they would rest on her. If she spoke, he gave no sign of attention, and yet his next speech to any one else was modified by what she had said; sometimes there was an express answer to what she had remarked, but given to another person as though unsuggested by her. It was not the bad manners of ignorance: it was the willful bad manners arising from deep offense. It was willful at the time; repented of afterwards. But no deep plan, no careful cunning could have stood him in such good stead. Margaret thought about him more than she had ever done before; not with any tinge of what is called love, but with regret that she had wounded him so deeply, — and with a gentle, patient striving to return to their former position of antagonistic friendship; for a friend’s position was what she found that he had held in her regard, as well as in that of the rest of the family.

There is no one who does not feel that he is imprisoned in some way. If this is the result of his own free will he must regard his will as not free, or the circular reasoning in this position would be quite apparent. Free will must lead to freedom.

But the reality of life is such that at times one person does know better than the other what is good for the other, and in actuality is in a position of superior knowledge or wisdom in regard to the matter at hand. Under these circumstances the wiser of the two does in fact have an obligation to confront the other with the problem.

Being a man, I may fall passionately in love with a woman someday, but I positively assert that if I had to get involved in a rivalry as intense as the love itself in order to win the object of love, I would sooner give her up by standing aloof with my hands in my pockets, no matter what pain or sacrifice I might have to endure. Others may criticize me as unmanly, cowardly, weak-willed, or whatever. But if the woman is one so wavering between her suitors that she can only be won through that kind of painful competition, I can't regard her as worth the bitter rivalry. It's far more satisfying to my conscience to have the manliness to allow my rival free play in the field of love and for me to gaze in loneliness at the scars of love than to have the pleasure of embracing by force a woman who would not willingly give me her heart.

At school he had done things which had formerly seemed to him very horrid and made him feel disgusted with himself when he did them; but when later on he saw that such actions were done by people of good position and that they did not regard them as wrong, he was able not exactly to regard them as right, but to forget about them entirely or not be at all troubled at remembering them.

a woman who contributes to the life of mankind by the occupation of motherhood is taking as high a place in the division of human labor as anyone else could take. If she is interested in the lives of her children and is paving the way for them to become fellow men, if she is spreading their interests and training them to cooperate, her work is so valuable that it can never be rightly rewarded. In our own culture the work of a mother is undervalued and often regarded as a not very attractive or estimable occupation. It is paid only indirectly and a woman who makes it her main occupation is generally placed in a position of economic dependence. The success of the family, however, rests equally upon the work of the mother and the work of the father. Whether the mother keeps house or works independently, her work as a mother does not play a lower role than the work of her husband.

Truth be told, I'm not an easy man. I can be an entertaining one, though it's been my experience that most people don't want to be entertained. They want to be comforted. And, of course, my idea of entertaining might not be yours. I'm in complete agreement with all those people who say, regarding movies, 'I just want to be entertained.' This populist position is much derided by my academic colleagues as simpleminded and unsophisticated, evidence of questionable analytical and critical acuity. But I agree with the premise, and I too just want to be entertained. That I am almost never entertained by what entertains other people who just want to be entertained doesn't make us philosophically incompatible. It just means that we shouldn't go to movies together.

Creating unconditional positive regard opens the door to changing thoughts and behaviors. Humans have an innate urge toward socially constructive behavior. The more a person feels understood, and positively affirmed in that understanding, the more likely that urge for constructive behavior will take hold. ■​“That’s right” is better than “yes.” Strive for it. Reaching “that’s right” in a negotiation creates breakthroughs. ■​Use a summary to trigger a “that’s right.” The building blocks of a good summary are a label combined with paraphrasing. Identify, rearticulate, and emotionally affirm “the world according to . . .

Any philosophy, whether of a religious or political nature - and sometimes the dividing line is hard to determine - fights less for the negative destruction of the opposing ideology than for the positive promotion of its own. Hence its struggle is less defensive than offensive. It therefore has the advantage even in determining the goal, since this goal represents the victory of its own idea, while, conversely,it is hard to determine when the negative aim of the destruction of a hostile doctrine may be regarded as achieved and assured. For this reason alone, the philosophy's offensive will be more systematic and also more powerful than the defensive against a philosophy, since here, too, as always, the attack and not the defence makes the decision. The fight against a spiritual power with methods of violence remains defensive, however, until the sword becomes the support,the herald and disseminator, of a new spiritual doctrine.

Human intellectual progress, such as it has been, results from our long struggle to see things 'as they are,' or in the most universally comprehensible way, and not as projections of our own emotions. Thunder is not a tantrum in the sky, disease is not a divine punishment, and not every death or accident results from witchcraft. What we call the Enlightenment and hold on to only tenuously, by our fingernails, is the slow-dawning understanding that the world is unfolding according to its own inner algorithms of cause and effect, probability and chance, without any regard for human feelings.

If human nature were not base, but thoroughly honourable, we should in every debate have no other aim than the discovery of truth; we should not in the least care whether the truth proved to be in favour of the opinion which we had begun by expressing, or of the opinion of our adversary. That we should regard as a matter of no moment, or, at any rate, of very secondary consequence; but, as things are, it is the main concern. Our innate vanity, which is particularly sensitive in reference to our intellectual powers, will not suffer us to allow that our first position was wrong and our adversary’s right. The way out of this difficulty would be simply to take the trouble always to form a correct judgment. For this a man would have to think before he spoke. But, with most men, innate vanity is accompanied by loquacity and innate dishonesty. They speak before they think; and even though they may afterwards perceive that they are wrong, and that what they assert is false, they want it to seem thecontrary. The interest in truth, which may be presumed to have been their only motive when they stated the proposition alleged to be true, now gives way to the interests of vanity: and so, for the sake of vanity, what is true must seem false, and what is false must seem true.

The kind of poem I produced in those days was hardly anything more than a sign I made of being alive, of passing or having passed, or hoping to pass, through certain intense human emotions. It was a phenomenon of orientation rather than of art, thus comparable to stripes of paint on a roadside rock or to a pillared heap of stones marking a mountain trail. But then, in a sense, all poetry is positional: to try to express one's position in regard to the universe embraced by consciousness, is an immemorial urge. Tentacles, not wings, are Apollo's natural members. Vivian Bloodmark, a philosophical friend of mine, in later years, used to say that while the scientist sees everything that happens in one point of space, the poet feels everything that happens in one point of time.

The most painful interactions with emotionally immature parents occur when their children need something from them. Whether it’s attention, love, or communication, many neglected children continue to seek some kind of positive emotional regard from their parents well into adulthood, even though their parents aren’t the giving type.

Having a false and absurd notion as to what liberty is, either they pervert the very idea of freedom, or they extend it at their pleasure to many things in respect of which man cannot rightly be regarded as free.

The idea of autonomy denies that we are born into a world that existed prior to us. It posits an essential aloneness; an autonomous being is free in the sense that a being severed from all others is free. To regard oneself this way is to betray the natural debts we owe to the world, and commit the moral error of ingratitude. For in fact we are basically dependent beings: one upon another, and each on a world that is of our making.

What - what - what are you doing?" he demanded. "I am almost six hundred years old," Magnus claimed, and Ragnor snorted, since Magnus changed his age to suit himself every few weeks. Magnus swept on. "It does seem about time to learn a musical instrument." He flourished his new prize, a little stringed instrument that looked like a cousin of the lute that the lute was embarrassed to be related to. "It's called a charango. I am planning to become a charanguista!" "I wouldn't call that an instrument of music," Ragnor observed sourly. "An instrument of torture, perhaps." Magnus cradled the charango in his arms as if it were an easily offended baby. "It's a beautiful and very unique instrument! The sound box is made from an armadillo. Well, a dried armadillo shell." "That explains the sound you're making," said Ragnor. "Like a lost, hungry armadillo." "You are just jealous," Magnus remarked calmly. "Because you do not have the soul of a true artiste like myself." "Oh, I am positively green with envy," Ragnor snapped. "Come now, Ragnor. That's not fair," said Magnus. "You know I love it when you make jokes about your complexion." Magnus refused to be affected by Ragnor's cruel judgments. He regarded his fellow warlock with a lofty stare of superb indifference, raised his charango, and began to play again his defiant, beautiful tune. They both heard the staccato thump of frantically running feet from within the house, the swish of skirts, and then Catarina came rushing out into the courtyard. Her white hair was falling loose about her shoulders, and her face was the picture of alarm. "Magnus, Ragnor, I heard a cat making a most unearthly noise," she exclaimed. "From the sound of it, the poor creature must be direly sick. You have to help me find it!" Ragnor immediately collapsed with hysterical laughter on his windowsill. Magnus stared at Catarina for a moment, until he saw her lips twitch. "You are conspiring against me and my art," he declared. "You are a pack of conspirators." He began to play again. Catarina stopped him by putting a hand on his arm. "No, but seriously, Magnus," she said. "That noise is appalling." Magnus sighed. "Every warlock's a critic." "Why are you doing this?" "I have already explained myself to Ragnor. I wish to become proficient with a musical instrument. I have decided to devote myself to the art of the charanguista, and I wish to hear no more petty objections." "If we are all making lists of things we wish to hear no more . . . ," Ragnor murmured. Catarina, however, was smiling. "I see," she said. "Madam, you do not see." "I do. I see it all most clearly," Catarina assured him. "What is her name?" "I resent your implication," Magnus said. "There is no woman in the case. I am married to my music!" "Oh, all right," Catarina said. "What's his name, then?" His name was Imasu Morales, and he was gorgeous.

The practice of alchemizing suffering into meaningful art as well as social and political advancements has been one of African Americans’ greatest gifts to humanity. Many have followed their lead in this regard and that practice can make a lot of positive difference during this time of renewal and re-weaving.

Margaret's attention was thus called to her host; his whole manner as master of the house, and entertainer of his friends, was so straightforward, yet simple and modest, as to be thoroughly dignified. Margaret thought she had never seen him to so much advantage. When he had come to their house, there had been always something, either of over-eagerness or of that kind of vexed annoyance which seemed ready to pre-suppose that he was unjustly judged, and yet felt too proud to try and make himself better understood. But now, among his fellows, there was no uncertainty as to his position. He was regarded by them as a man of great force of character; of power in many ways. There was no need to struggle for their respect. He had it, and he knew it; and the security of this gave a fine grand quietness to his voice and ways, which Margaret had missed before.

Often, when I have been feeling lonely, when a book as been thrust aside in boredom [...] I have lain back and stared at the shadows on the ceiling, wondering what life is all about [...] and then, suddenly, there is the echo of the swinging door, and across the carpet, walking with the utmost delicacy and precision, stalks Four or Five or Oscar. He sits down on the floor beside me, regarding my long legs, my old jumper, and my floppy arms, with a purely practical interest. Which part of this large male body will form the most appropriate lap? Usually he settles for the chest. Whereupon he springs up and there is a feeling of cold fur [...] and the tip of an icy nose, thrust against my wrist and a positive tattoo of purrs. And I no longer wonder what life is all about.

Tom and Dan were the perfect bosses in this regard. They would talk about valuing ability more than experience, and they believed in putting people in roles that required more of them than they knew they had in them. It wasn’t that experience wasn’t important, but they “bet on brains,” as they put it, and trusted that things would work out if they put talented people in positions where they could grow, even if they were in unfamiliar territory.

The lack of transparency regarding training data sources and the methods used can be problematic. For example, algorithmic filtering of training data can skew representations in subtle ways. Attempts to remove overt toxicity by keyword filtering can disproportionately exclude positive portrayals of marginalized groups. Responsible data curation requires first acknowledging and then addressing these complex tradeoffs through input from impacted communities.

Before you disagree make sure you understand. In other words, we must make sure that we can describe another's theological position as he would describe it before we criticize or condemn. Another guiding principle should be 'Do not impute to others beliefs you regard as logically entailed by their beliefs but that they explicitly deny'.

Gilan,” she said, “you’re looking well.” And apart from those wrinkles, he was. He smiled at her. “And you grow more beautiful every day, Pauline,” he replied. “What about me?” Halt said, with mock severity. “Do I grow more handsome every day? More impressive, perhaps?” Gilan eyed him critically, his head to one side. Then he announced his verdict. “Scruffier,” he said. Halt raised his eyebrows. “’Scruffier’?” he demanded. Gilan nodded. I’m not sure if you’re aware of recent advances in technology, Halt,” he said. “But there a wonderful new invention called scissors. People use them for trimming beards and hair.” “Why?” Gilan appealed to Pauline. “Still using his saxe knife to do his barbering, is he?” Pauline nodded, slipping her hand inside her husband’s arm. “Unless I can catch him at it,” she admitted. Halt regarded them both with a withering look. They both refused to wither, so he abandoned the expression. “You show a fine lack of respect for your former mentor,” he told Gilan. The younger man shrugged. “It goes with my exalted position as your commander.” “Not mine,” Halt said. “I’ve retired.” “So I can expect little in the way of deference from you?” Gilan grinned. “No. I’ll show proper deference….the day you train your horse to fly back around the castle’s turrets.

The old man might have been drunk, but he was right. Outsiders have robbed and exploited the people of the Congo ever since the days of the first European and Arab slavers. The territory that Stanley staked in the name of Leopold witnessed what many regard as the first genocide of the modern era, when millions of Congolese were effectively worked to death trying to meet the colonialists’ almost insatiable demand for resources, most notably rubber. And since independence, foreign powers have toyed with the Congo, stripping its mineral assets and exploiting its strategic position, never mindful of the suffering inflicted on its people. And that really was the point. At every stage of its bloody history, outsiders have tended to treat Congolese as somehow sub-human, not worthy of the consideration they would expect for themselves. For progress to be made, outsiders must treat Congolese as equals and they could do worse than follow the example of an amazing white woman I discovered after we got back to Kalemie.

And why are you so firmly, so triumphantly, convinced that only the normal and the positive—in other words, only what is conducive to welfare—is for the advantage of man? Is not reason in error as regards advantage? Does not man, perhaps, love something besides well-being? Perhaps he is just as fond of suffering? Perhaps suffering is just as great a benefit to him as well-being? Man is sometimes extraordinarily, passionately, in love with suffering, and that is a fact. [. . .] And yet I think man will never renounce real suffering, that is, destruction and chaos. Why, suffering is the sole origin of consciousness. Though I did lay it down at the beginning that consciousness is the greatest misfortune for man, yet I know man prizes it and would not give it up for any satisfaction. Consciousness, for instance, is infinitely superior to twice two makes four. Once you have mathematical certainty there is nothing left to do or to understand. There will be nothing left but to bottle up your five senses and plunge into contemplation.

No, I thought, growing more rebellious, life has its own laws and it is for me to defend myself against whatever comes along, without going snivelling to God about sin, my own or other people's. How would it profit a man if he got into a tight place, to call he people who put him there miserable sinners? Or himself a miserable sinner? I disliked the levelling aspect of this sinnerdom, it was like a cricket match played in a drizzle, where everybody had an excuse - and what a dull excuse! - for playing badly. Life was meant to test a man, bring out his courage, initiative, resource; and I longed, I thought, to be tested: I didn't want to fall on my knees and call myself a miserable sinner. But the idea of goodness did attract me, for I did not regard it as the opposite of sin. I saw it as something bright and positive and sustaining, like the sunshine, something to be adored, but from afar.

I also believe that man’s continued domestication (if you care to use that silly euphemism) of dogs is motivated by fear: fear that dogs, left to evolve on their own, would, in fact, develop thumbs and smaller tongues, and therefore would be superior to men, who are slow and cumbersome, standing erect as they do. This is why dogs must live under the constant supervision of people.... From what Denny has told me about the government and its inner workings, it is my belief that this despicable plan was hatched in a back room of none other than the White House, probably by an evil adviser to a president of questionable moral and intellectual fortitude, and probably with the correct assessment—unfortunately, made from a position of paranoia rather than of spiritual insight—that all dogs are progressively inclined regarding social issues.

Compared to Jim Crow racism, the ideology of color blindness seems like "racism lite." Instead of relying on name calling (niggers, spics, chinks), color-blind racism otherizes softly ("these people are human, too"); instead of proclaiming that God placed minorities in the world in a servile position, it suggests they are behind because they do not work hard enough; instead of viewing interracial marriage as wrong on a straight racial basis, it regards it as "problematic" because of concerns over the children, location, or the extra burden it places on couples.

I mention all this to make the point that if you were designing an organism to look after life in our lonely cosmos, to monitor where it is going and keep a record of where it has been, you wouldn't choose human beings for the job. But here's an extremely salient point: we have been chosen, by fate or Providence or whatever you wish to call it. It's an unnerving thought that we may be living the universe's supreme achievement and its worst nightmare simultaneously. Because we are so remarkably careless about looking after things, both when alive and when not, we have no idea-- really none at all-- about how many things have died off permanently, or may soon, or may never, and what role we have played in any part of the process. In 1979, in the book The Sinking Ark, the author Norman Myers suggested that human activities were causing about two extinctions a week on the planet. By the early 1990s he had raised the figure to about some six hundred per week. (That's extinctions of all types-- plants, insects, and so on as well as animals.) Others have put the figure ever higher-- to well over a thousand a week. A United Nations report of 1995, on the other hand, put the total number of known extinctions in the last four hundred years at slightly under 500 for animals and slightly over 650 for plants-- while allowing that this was "almost certainly an underestimate," particularly with regard to tropical species. A few interpreters think most extinction figures are grossly inflated. The fact is, we don't know. Don't have any idea. We don't know when we started doing many of the things we've done. We don't know what we are doing right now or how our present actions will affect the future. What we do know is that there is only one planet to do it on, and only one species of being capable of making a considered difference. Edward O. Wilson expressed it with unimprovable brevity in The Diversity of Life: "One planet, one experiment." If this book has a lesson, it is that we are awfully lucky to be here-- and by "we" i mean every living thing. To attain any kind of life in this universe of ours appears to be quite an achievement. As humans we are doubly lucky, of course: We enjoy not only the privilege of existence but also the singular ability to appreciate it and even, in a multitude of ways, to make it better. It is a talent we have only barely begun to grasp. We have arrived at this position of eminence in a stunningly short time. Behaviorally modern human beings-- that is, people who can speak and make art and organize complex activities-- have existed for only about 0.0001 percent of Earth's history. But surviving for even that little while has required a nearly endless string of good fortune. We really are at the beginning of it all. The trick, of course, is to make sure we never find the end. And that, almost certainly, will require a good deal more than lucky breaks.

...The efficacy of psychedelics with regard to art has to do with their ability to render language weightless, as fluid and ephemeral as those famous "bubble letters" of the sixties. Psychedelics, I think, disconnect both the signifier and the signified from their purported referents in the phenomenal world - simultaneously bestowing upon us a visceral insight into the cultural mechanics of language, and a terrifying inference of the tumultuous nature that swirls beyond it. In my own experience, it always seemed as if language were a tablecloth positioned neatly upon the table until some celestial busboy suddenly shook it out, fluttering and floating it, and letting it fall back upon the world in not quite the same position as before - thereby giving me a vertiginous glimpse into the abyss that divides the world from our knowing of it. And it is into this abyss that the horror vacui of psychedelic art deploys itself like an incandescent bridge. Because it is one thing to believe, on theoretical evidence, that we live in a prison-house of language. It is quite another to know it, to actually peek into the slippery emptiness as the Bastille explodes around you. Yet psychedelic art takes this apparent occasion for despair and celebrates our escape from linguistic control by flowing out, filling that rippling void with meaningful light, laughter, and a gorgeous profusion.

The lover of excellence is prone to being drawn out of himself, erotically almost, in a way that the universalist egalitarian is not. The latter's empathy, projected from afar and without discrimination, is more principled than attentive. It is similar to bad art and mathematical shoelaces, in this regard; it is content to posit rather than to see the humanity of its beneficiaries.

A man who let himself decline because he could not see any future goal found himself occupied with retrospective thoughts. In a different connection, we have already spoken of the tendency there was to look into the past, to help make the present, with all its horrors, less real. But in robbing the present of its reality there lay a certain danger. It became easy to overlook the opportunities to make something positive of camp life, opportunities which really did exist. Regarding our “provisional existence” as unreal was in itself an important factor in causing the prisoners to lose their hold on life; everything in a way became pointless. Such people forgot that often it is just such an exceptionally difficult external situation which gives man the opportunity to grow spiritually beyond himself. Instead of taking the camp’s difficulties as a test of their inner strength, they did not take their life seriously and despised it as something of no consequence. They preferred to close their eyes and to live in the past. Life for such people became meaningless.

The concept of unity, in which positive and negative are attributes of the same force, in which good and evil are relative, ever-changing, and always joined to the same phenomenon—such a concept is still reserved to the physical sciences and to the few who have grasped the history of ideas. When it is recalled that until the Christian era the underworld was never regarded as a hostile area, that all gods were useful and essentially friendly to man despite occasional lapses; when we see the steady and methodical inculcation into humanity of the idea of man’s worthlessness—until redeemed—the necessity of the Devil may become evident as a weapon, a weapon designed and used time and time again in every age to whip men into a surrender to a particular church or church-state.

Businesses are better positioned in cities that prioritize sustainability. For example, business leaders look at the architectural environment - whether or not the buildings in the city designed for efficiency and resiliency. Business leaders look at energy - whether or not solar and other renewable energy sources are designed into the city's systems. And business leaders look at a variety of other factors regarding sustainability when they're deciding where to establish or relocate a business. So cities that prioritize sustainable development are positioning themselves to be hubs of business success.

I see things in windows and I say to myself that I want them. I want them because I want to belong. I want to be liked by more people, I want to be held in higher regard than others. I want to feel valued, so I say to myself to watch certain shows. I watch certain shows on the television so I can participate in dialogues and conversations and debates with people who want the same things I want. I want to dress a certain way so certain groups of people are forced to be attracted to me. I want to do my hair a certain way with certain styling products and particular combs and methods so that I can fit in with the In-Crowd. I want to spend hours upon hours at the gym, stuffing my body with what scientists are calling 'superfoods', so that I can be loved and envied by everyone around me. I want to become an icon on someone's mantle. I want to work meaningless jobs so that I can fill my wallet and parentally-advised bank accounts with monetary potential. I want to believe what's on the news so that I can feel normal along with the rest of forever. I want to listen to the Top Ten on Q102, and roll my windows down so others can hear it and see that I am listening to it, and enjoying it. I want to go to church every Sunday, and pray every other day. I want to believe that what I do is for the promise of a peaceful afterlife. I want rewards for my 'good' deeds. I want acknowledgment and praise. And I want people to know that I put out that fire. I want people to know that I support the war effort. I want people to know that I volunteer to save lives. I want to be seen and heard and pointed at with love. I want to read my name in the history books during a future full of clones exactly like me. The mirror, I've noticed, is almost always positioned above the sink. Though the sink offers more depth than a mirror, and mirror is only able to reflect, the sink is held in lower regard. Lower still is the toilet, and thought it offers even more depth than the sink, we piss and shit in it. I want these kind of architectural details to be paralleled in my every day life. I want to care more about my reflection, and less about my cleanliness. I want to be seen as someone who lives externally, and never internally, unless I am able to lock the door behind me. I want these things, because if I didn't, I would be dead in the mirrors of those around me. I would be nothing. I would be an example. Sunken, and easily washed away.

The capacity of the rational mind to deceive, manipulate, scheme, trick, falsify, minimize, mislead, betray, prevaricate, deny, omit, rationalize, bias, exaggerate and obscure is so endless, so remarkable, that centuries of pre-scientific thought, concentrating on clarifying the nature of moral endeavour, regarded it as positively demonic. This is not because of rationality itself, as a process. That process can produce clarity and progress. It is because rationality is subject to the single worst temptation—to raise what it knows now to the status of an absolute.

You will be in positions that matter. Positions in which you can decide the nature and quality of other people’s lives. Your errors may be irrevocable. So when you enter those places of trust, or power, dream a little before you think, so your thoughts, your solutions, your directions, your choices about who lives and who doesn’t, about who flourishes and who doesn’t will be worth the very sacred life you have chosen to live. You are not helpless. You are not heartless. And you have time.

Agnosticism, in fact, is not a creed, but a method, the essence of which lies in the rigorous application of a single principle. That principle is of great antiquity; it is as old as Socrates; as old as the writer who said, 'Try all things, hold fast by that which is good'; it is the foundation of the Reformation, which simply illustrated the axiom that every man should be able to give a reason for the faith that is in him, it is the great principle of Descartes; it is the fundamental axiom of modern science. Positively the principle may be expressed: In matters of the intellect, follow your reason as far as it will take you, without regard to any other consideration. And negatively: In matters of the intellect, do not pretend that conclusions are certain which are not demonstrated or demonstrable. That I take to be the agnostic position, which if a man keep whole and undefiled, he shall not be ashamed to look the universe in the face, whatever the future may have in store for him. The results of the working out of the agnostic principle will vary according to individual knowledge and capacity, and according to the general condition of science. That which is unproved today may be proved, by the help of new discoveries, tomorrow. The only negative fixed points will be those negations which flow from the demonstrable limitation of our faculties. And the only obligation accepted is to have the mind always open to conviction. That it is wrong for a man to say he is certain of the objective truth of a proposition unless he can provide evidence which logically justifies that certainty. This is what agnosticism asserts and in my opinion, is all that is essential to agnosticism.

You should not have too many people waiting on you, you should have to do most things for yourself. Hotel service is embarrassing. Maids, waiters, bellhops, porters and so forth are the most embarrassing people in the world for they continually remind you of inequities which we accept as the proper thing. The sight of an ancient woman, gasping and wheezing as she drags a heavy pail of water down a hotel corridor to mop up the mess of some drunken overprivileged guest, is one that sickens and weighs upon the heart and withers it with shame for this world in which it is not only tolerated but regarded as proof positive that the wheels of Democracy are functioning as they should without interference from above or below. Nobody should have to clean up anybody else’s mess in this world. It is terribly bad for both parties, but probably worse for the one receiving the service.

To begin with, we have to be more clear about what we mean by patriotic feelings. For a time when I was in high school, I cheered for the school athletic teams. That's a form of patriotism — group loyalty. It can take pernicious forms, but in itself it can be quite harmless, maybe even positive. At the national level, what "patriotism" means depends on how we view the society. Those with deep totalitarian commitments identify the state with the society, its people, and its culture. Therefore those who criticized the policies of the Kremlin under Stalin were condemned as "anti-Soviet" or "hating Russia". For their counterparts in the West, those who criticize the policies of the US government are "anti-American" and "hate America"; those are the standard terms used by intellectual opinion, including left-liberal segments, so deeply committed to their totalitarian instincts that they cannot even recognize them, let alone understand their disgraceful history, tracing to the origins of recorded history in interesting ways. For the totalitarian, "patriotism" means support for the state and its policies, perhaps with twitters of protest on grounds that they might fail or cost us too much. For those whose instincts are democratic rather than totalitarian, "patriotism" means commitment to the welfare and improvement of the society, its people, its culture. That's a natural sentiment and one that can be quite positive. It's one all serious activists share, I presume; otherwise why take the trouble to do what we do? But the kind of "patriotism" fostered by totalitarian societies and military dictatorships, and internalized as second nature by much of intellectual opinion in more free societies, is one of the worst maladies of human history, and will probably do us all in before too long. With regard to the US, I think we find a mix. Every effort is made by power and doctrinal systems to stir up the more dangerous and destructive forms of "patriotism"; every effort is made by people committed to peace and justice to organize and encourage the beneficial kinds. It's a constant struggle. When people are frightened, the more dangerous kinds tend to emerge, and people huddle under the wings of power. Whatever the reasons may be, by comparative standards the US has been a very frightened country for a long time, on many dimensions. Quite commonly in history, such fears have been fanned by unscrupulous leaders, seeking to implement their own agendas. These are commonly harmful to the general population, which has to be disciplined in some manner: the classic device is to stimulate fear of awesome enemies concocted for the purpose, usually with some shreds of realism, required even for the most vulgar forms of propaganda. Germany was the pride of Western civilization 70 years ago, but most Germans were whipped to presumably genuine fear of the Czech dagger pointed at the heart of Germany (is that crazier than the Nicaraguan or Grenadan dagger pointed at the heart of the US, conjured up by the people now playing the same game today?), the Jewish-Bolshevik conspiracy aimed at destroying the Aryan race and the civilization that Germany had inherited from Greece, etc. That's only the beginning. A lot is at stake.

In neo-classical economic theory, it is claimed without evidence that people are basically self-seeking, that they want above all the satisfaction of their material desires: what economists call "maximising utility". The ultimate objective of mankind is economic growth, and that is maximized only through raw, and lightly regulated, competition. If the rewards of this system are spread unevenly, that is a necessary price. Others on the planet are to be regarded as either customers, competitors or factors of production. Effects upon the planet itself are mere "externalities" to the model, with no reckoning of the cost - at least for now. Nowhere in this analysis appears factors such as human cooperation, love, trust, compassion or hatred, curiosity or beauty. Nowhere appears the concept of meaning. What cannot be measured is ignored. But the trouble is that once our basic needs for shelter and food have been met, these factors may be the most important of all.

We are afraid of what we will do to others, afraid of the rage that lies in wait somewhere deep in our souls. How many human beings go through the world frozen with rage against life! This deeply hidden inner anger may be the product of hurt pride or of real frustration in office, factory, clinic, or home. Whatever may be the cause of our frozen rage (which is the inevitable mother of depression), the great word of hope today is that this rage can be conquered and drained off into creative channels … …What should we do? We should all learn that a certain amount of aggressive energy is normal and certainly manageable in maturity. Most of us can drain off the excess of our angry feelings and destructive impulses in exercise, in competitive games, or in the vigorous battles against the evils of nature and society. We also must realize that no one will punish us for the legitimate expression of self-assertiveness and creative pugnacity as our parents once punished us for our undisciplined temper tantrums. Furthermore, let us remember that we need not totally repress the angry part of our nature. We can always give it an outlet in the safe realm of fantasy. A classic example of such fantasy is given by Max Beerborn, who made a practice of concocting imaginary letters to people he hated. Sometimes he went so far as to actually write the letters and in the very process of releasing his anger it evaporated. As mature men and women we should regard our minds as a true democracy where all kinds of ideas and emotions should be given freedom of speech. If in political life we are willing to grant civil liberties to all sorts of parties and programs, should we not be equally willing to grant civil liberties to our innermost thoughts and drives, confident that the more dangerous of them will be outvoted by the majority within our minds? Do I mean that we should hit out at our enemy whenever the mood strikes us? No, I repeat that I am suggesting quite the reverse—self-control in action based upon (positive coping mechanisms such as) self expression in fantasy.

In my old easy-going theism, I had regarded Christianity as a sort of fairy tale; and I had neither accepted nor rejected Jesus, since I had never, in fact, encountered him. Now I had. The position was not, as I had been comfortably thinking all these months, merely a question of whether I was to accept the Messiah or not. It was a question of whether I was to accept Him--or reject>. My God! There was a gap behind me too. Perhaps the leap to acceptance was a horrifying gamble-but what of the leap to rejection? There might be no certainty that Christ was God-but, by God, there was no certainty that He was not.

No matter how thoroughly Native Americans acculturated, they could not succeed in white society. Whites would not let them. "Indians were always regarded as aliens, and were rarely allowed to live within white society except on its periphery," according to [Gary] Nash. Native Americans who amassed property, owned European-style homes, perhaps operated sawmills, merely became the first targets of white thugs who coveted their land and improvements. In time of war the position of assimilated Indians grew particularly desperate. Consider Pennsylvania. During the French and Indian War the Susquehannas, living peaceably in white towns, were hatcheted by their neighbors, who then collected bounties from authorities who weren't careful whose scalp they were paying for, so long as it was Indian. Through the centuries and across the country, this pattern recurred.

Inwardly we are whirlpools of misery and mischief and therefore to be regarded outwardly as a great figure is very gratifying. This craving for position, for prestige, for power, to be recognized by society as being outstanding in some way, is a wish to dominate others, and this wish to dominate is a form of aggression. The saint who seeks a position in regard to his saintliness is as aggressive as the chicken pecking in the farmyard. And what is the cause of this aggressiveness? It is fear, isn't it?

Nevertheless the opinion of experts, when it is unanimous, must be accepted by non-experts as more likely to be right than the opposite opinion. The scepticism that I advocate amounts only to this: (1) that when the experts are agreed, the opposite opinion cannot be held to be certain; (2) that when they are agreed, no opinion can be regarded as certain by a non-expert; and (3) that when they all hold that no sufficient grounds for a positive opinion exist, the ordinary man would do well to suspend his judgment.

It is a special blessing to belong among those who can and may devote their best energies to the contemplation and exploration of objective and timeless things. How happy and grateful I am for having been granted this blessing, which bestows upon one a large measure of independence from one's personal fate and from the attitude of one's contemporaries. Yet this independence must not inure us to the awareness of the duties that constantly bind us to the past, present and future of humankind at large. Our situation on this earth seems strange. Every one of us appears here, involuntarily and uninvited, for a short stay, without knowing the why and the wherefore. In our daily lives we feel only that man is here for the sake of others, for those whom we love and for many other beings whose fate is connected with our own. I am often troubled by the thought that my life is based to such a large extent on the work of my fellow human beings, and I am aware of my great indebtedness to them. I do not believe in free will. Schopenhauer's words: 'Man can do what he wants, but he cannot will what he wills,' accompany me in all situations throughout my life and reconcile me with the actions of others, even if they are rather painful to me. This awareness of the lack of free will keeps me from taking myself and my fellow men too seriously as acting and deciding individuals, and from losing my temper. I have never coveted affluence and luxury and even despise them a good deal. My passion for social justice has often brought me into conflict with people, as has my aversion to any obligation and dependence I did not regard as absolutely necessary. [Part 2] I have a high regard for the individual and an insuperable distaste for violence and fanaticism. All these motives have made me a passionate pacifist and antimilitarist. I am against any chauvinism, even in the guise of mere patriotism. Privileges based on position and property have always seemed to me unjust and pernicious, as does any exaggerated personality cult. I am an adherent of the ideal of democracy, although I know well the weaknesses of the democratic form of government. Social equality and economic protection of the individual have always seemed to me the important communal aims of the state. Although I am a typical loner in daily life, my consciousness of belonging to the invisible community of those who strive for truth, beauty, and justice keeps me from feeling isolated. The most beautiful and deepest experience a man can have is the sense of the mysterious. It is the underlying principle of religion as well as of all serious endeavour in art and science. He who never had this experience seems to me, if not dead, then at least blind. To sense that behind anything that can be experienced there is a something that our minds cannot grasp, whose beauty and sublimity reaches us only indirectly: this is religiousness. In this sense I am religious. To me it suffices to wonder at these secrets and to attempt humbly to grasp with my mind a mere image of the lofty structure of all there is.

But since the downfall of the mythological hypothesis an interpretation of the dream has been wanting. The conditions of its origin; its relationship to our psychical life when we are awake; its independence of disturbances which, during the state of sleep, seem to compel notice; its many peculiarities repugnant to our waking thought; the incongruence between its images and the feelings they engender; then the dream's evanescence, the way in which, on awakening, our thoughts thrust it aside as something bizarre, and our reminiscences mutilating or rejecting it—all these and many other problems have for many hundred years demanded answers which up till now could never have been satisfactory. Before all there is the question as to the meaning of the dream, a question which is in itself double-sided. There is, firstly, the psychical significance of the dream, its position with regard to the psychical processes, as to a possible biological function; secondly, has the dream a meaning—can sense be made of each single dream as of other mental syntheses?

I'm part of the fellowship of the unashamed. I have Holy Spirit power. The die has been cast. I have stepped over the line. The decision has been made. I'm a disciple of His. I won't look back, let up, slow down, back away, or be still. My past is redeemed, my present makes sense, my future is secure. I'm finished and down with low living, sight walking, small planning, smooth knees, colorless dreams, tamed visions, mundane talking, cheap living, and dwarfed goals. I no longer need prominence, prosperity, position, promotions, plaudits, or popularity. I don't have to be right, first, tops, recognized, praised, regarded, or rewarded. I now live by faith, lean on His presence, walk by patience, lift by prayer, and labor by power. My face is set, my gait is fast, my goal is heaven, my road is narrow, my way is rough, my companions are few, my Guide is reliable, my mission is clear. I cannot be bought, compromised, detoured, lured away, turned back, deluded, or delayed. I will not flinch in the face of sacrifice, hesitate in the presence of the adversary, negotiate at the table of the enemy, ponder at the pool of popularity, or meander in the maze of mediocrity. I won't give up, shut up, let up, until I have stayed up, stored up, prayed up, paid up, and preached up for the cause of Christ. I am a disciple of Jesus. I must go till He comes, give till I drop, preach till all know, and work till He stops me. And when He comes for His own, He will have no problem recognizing me - my banner will be clear.

Historians employ a number of common-sense principles in assessing the strength of a testimony. Here are five of those principles: 1. Testimony attested to by multiple independent witnesses is usually considered stronger than the testimony of one witness. 2. Affirmation by a neutral or hostile source is usually considered stronger than affirmation from a friendly source, since bias in favor of the person or position is absent. 3. People usually don't make up details regarding a story that would tend to weaken their position. 4. Eyewitness testimony is usually considered stronger than testimony heard from a second- or thirdhand source. 5. An early testimony from very close to the event in question is usually considered more reliable than one received years after the event.

Such is the strange situation in which modern philosophy finds itself. No former age was ever in such a favourable position with regard to the sources of our knowledge of human nature. Psychology, ethnology, anthropology, and history have amassed an astoundingly rich and constantly increasing body of facts. Our technical instruments for observation and experimentation have been immensely improved, and our analyses have become sharper and more penetrating. We appear, nonetheless, not yet to have found a method for the mastery and organization of this material. When compared with our own abundance the past may seem very poor. But our wealth of facts is not necessarily a wealth of thoughts. Unless we succeed in finding a clue of Ariadne to lead us out of this labyrinth, we can have no real insight into the general character of human culture; we shall remain lost in a mass of disconnected and disintegrated data which seem to lack all conceptual unity.

The situation is established not only to provoke defensiveness but to sidetrack the reformer into answering the wrong questions.... In this, the pattern of discourse resembles that of dinnertime conversations about feminism in the early 1970s. Questions of definition often predominate. Whereas feminists were parlaying questions which trivialized feminism such as "Are you one of those bra burners?" vegetarians must define themselves against the trivializations of "Are you one of those health nuts?" or "Are you one of those animal lovers?" While feminists encountered the response that "men need liberation too," vegetarians are greeted by the postulate that "plants have life too." Or to make the issue appear more ridiculous, the position is forwarded this way: "But what of the lettuce and tomato you are eating; they have feelings too!" The attempt to create defensiveness through trivialization is the first conversational gambit which greets threatening reforms. This pre-establishes the perimeters of discourse. One must explain that no bras were burned at the Miss America pageant, or the symbolic nature of the action of that time, or that this question fails to regard with seriousness questions such as equal pay for equal work. Similarly, a vegetarian, thinking that answering these questions will provide enlightenment, may patiently explain that if plants have life, then why not be responsible solely for the plants one eats at the table rather than for the larger quantities of plants consumed by the herbivorous animals before they become meat? In each case a more radical answer could be forwarded: "Men need first to acknowledge how they benefit from male dominance," "Can anyone really argue that the suffering of this lettuce equals that of a sentient cow who must be bled out before being butchered?" But if the feminist or vegetarian responds this way they will be put back on the defensive by the accusation that they are being aggressive. What to a vegetarian or a feminist is of political, personal, existential, and ethical importance, becomes for others only an entertainment during dinnertime.

The streak of bleach in my hair is as obvious as ever. Am I really going out in public like this? I push my hair backward and forward a few times - but I can't hide it. Maybe I could walk along with my hand carelessly positioned at my head, as if I'm thinking hard. I attempt a few casual, pensive poses in the mirror. "Is your head all right?" I swivel round in shock to see Nathaniel at the open door, wearing a plaid shirt and jeans. "Er...fine," I say, my hand still glued to my head. "I was just..." Oh, there's no point. I bring my hand down from my hair and Nathaniel regards the streak for a moment. "It looks nice," he says. "Like a badger." "A badger?" I say, affronted. "I don't look like a badger." "Badgers are beautiful creatures," says Nathaniel with a shrug. "I'd rather look like a badger than a stoat.

The look that one directs at things, both outward and inward, as an artist, is not the same as that with which one would regard the same as a man, but at once colder and more passionate. As a man, you might be well-disposed, patient, loving, positive, and have a wholly uncritical inclination to look upon everything as all right, but as an artist your daemon constrains you to "observe", to take note, lightning fast and with hurtful malice, of every detail that in the literary sense would be characteristic, distinctive, significant, opening insights, typifying the race, the social or the psychological mode, recording all as mercilessly as though you had no human relationship to the observed object whatever.

Language as a Prison The Philippines did have a written language before the Spanish colonists arrived, contrary to what many of those colonists subsequently claimed. However, it was a language that some theorists believe was mainly used as a mnemonic device for epic poems. There was simply no need for a European-style written language in a decentralized land of small seaside fishing villages that were largely self-sufficient. One theory regarding language is that it is primarily a useful tool born out of a need for control. In this theory written language was needed once top-down administration of small towns and villages came into being. Once there were bosses there arose a need for written language. The rise of the great metropolises of Ur and Babylon made a common written language an absolute necessity—but it was only a tool for the administrators. Administrators and rulers needed to keep records and know names— who had rented which plot of land, how many crops did they sell, how many fish did they catch, how many children do they have, how many water buffalo? More important, how much then do they owe me? In this account of the rise of written language, naming and accounting seem to be language's primary "civilizing" function. Language and number are also handy for keeping track of the movement of heavenly bodies, crop yields, and flood cycles. Naturally, a version of local oral languages was eventually translated into symbols as well, and nonadministrative words, the words of epic oral poets, sort of went along for the ride, according to this version. What's amazing to me is that if we accept this idea, then what may have begun as an instrument of social and economic control has now been internalized by us as a mark of being civilized. As if being controlled were, by inference, seen as a good thing, and to proudly wear the badge of this agent of control—to be able to read and write—makes us better, superior, more advanced. We have turned an object of our own oppression into something we now think of as virtuous. Perfect! We accept written language as something so essential to how we live and get along in the world that we feel and recognize its presence as an exclusively positive thing, a sign of enlightenment. We've come to love the chains that bind us, that control us, for we believe that they are us (161-2).

In the face of this situation we would be better off to dispense now with a number of the concepts which have underlined our thinking with regard to the Far East. We should dispense with the aspiration to 'be liked' or to be regarded as the repository of a high-minded international altruism. We should stop putting ourselves in the position of being our brothers' keeper and refrain from offering moral and ideological advice. We should cease to talk about vague — and for the Far East — unreal objectives such as human rights, the raising of the living standards, and democratization. The day is not far off when we are going to have to deal in straight power concepts. The less we are hampered by idealistic slogans, the better.

He was appalled at the awful intellectual chasm that yawned between him and his people. He could never cross it and explain to them his position,--the Nietschean position, in regard to socialism. There were not words enough in the English language, nor in any language, to make his attitude and conduct intelligible to them. Their highest concept of right conduct, in his case, was to get a job. That was their first word and their last. It constituted their whole lexicon of ideas. Get a job! Go to work! Poor, stupid slaves, he thought, while his sister talked. Small wonder the world belonged to the strong. The slaves were obsessed by their own slavery. A job was to them a golden fetish before which they fell down and worshipped.

But what all of them were writing about were merely certainties. Impersonal things, things lacking depth. They were far removed from anything like real hopes or ambitions. Basically, uninspired things. They were criticisms, yes, but not actually things that had any positive bearing on my life. There was no introspection. No real self-awareness, self-regard, or self-respect. It may require courage to say what they said, but were they really able to take responsibility for the consequences? They may adapt their lifestyle to their environment, and may be capable of processing this but there's no true attachment to the self or to that particular lifestyle. There's no real sense of humility. A scarcity of creativity. Only mimicry. Any sense of innate "love" was simply lacking. They may put on airs but they had no dignity. Instead, all they did was write. It was really quite startling as I read. There was no denying it.

Devaluation of the Earth, hostility towards the Earth, fear of the Earth: these are all from the psychological point of view the expression of a weak patriarchal consciousness that knows no other way to help itself than to withdraw violently from the fascinating and overwhelming domain of the Earthly. For we know that the archetypal projection of the Masculine experiences, not without justice, the Earth as the unconscious-making, instinct-entangling, and therefore dangerous Feminine. At the same time the projection of the masculine anima is mingled with the living image of the Earth archetype in the unconscious of man; and the more one-sidedly masculine man's conscious mind is the more primitive, unreliable, and therefore dangerous his anima will be. However, the Earth archetype, in compensation to the divinity of the archetype of Heaven and the Father, that determined the consciousness of medieval man, is fused together with the archaic image of the Mother Goddess. Yet in its struggle against this Mother Goddess, the conscious mind, in its historical development, has had great difficulty in asserting itself so as to reach its – patriarchal - independence. The insecurity of this conscious mind-and we have profound experience of how insecure the position of the conscious mind still is in modern man-is always bound up with fear of the unconscious, and no well-meaning theory "against fear" will be able to rid the world of this deeply rooted anxiety, which at different times has been projected on different objects. Whether this anxiety expresses itself in a religious form as the medieval fear of demons or witches, or politically as the modern fear of war with the State beyond the Iron Curtain, in every case we are dealing with a projection, though at the same time the anxiety is justified. In reality, our small ego-consciousness is justifiably afraid of the superior power of the collective forces, both without and within. In the history of the development of the conscious mind, for reasons which we cannot pursue here, the archetype of the Masculine Heaven is connected positively with the conscious mind, and the collective powers that threaten and devour the conscious mind both from without and within, are regarded as Feminine. A negative evaluation of the Earth archetype is therefore necessary and inevitable for a masculine, patriarchal conscious mind that is still weak. But this validity only applies in relation to a specific type of conscious mind; it alters as the integration of the human personality advances, and the conscious mind is strengthened and extended. A one-sided conscious mind, such as prevailed in the medieval patriarchal order, is certainly radical, even fanatical, but in a psychological sense it is by no means strong. As a result of the one-sidedness of the conscious mind, the human personality becomes involved in an equally one-sided opposition to its own unconscious, so that actually a split occurs. Even if, for example, the Masculine principle identifies itself with the world of Heaven, and projects the evil world of Earth outwards on the alien Feminine principle, both worlds are still parts of the personality, and the repressing masculine spiritual world of Heaven and of the values of the conscious mind is continually undermined and threatened by the repressed but constantly attacking opposite side. That is why the religious fanaticism of the representatives of the patriarchal World of Heaven reached its climax in the Inquisition and the witch trials, at the very moment when the influence of the archetype of Heaven, which had ruled the Middle Ages and the previous period, began to wane, and the opposite image of the Feminine Earth archetype began to emerge.

Fundamentalism therefore reveals a fissure in society, which is polarized between those who enjoy secular culture and those who regard it with dread. As time passes, the two camps become increasingly unable to understand one another. Fundamentalism thus begins as an internal dispute, with liberalizers or secularists within one’s own culture or nation. In the first instance, for example, Muslim fundamentalists will often oppose their fellow countrymen or fellow Muslims who take a more positive view of modernity, rather than such external foes as the West or Israel. Very often, fundamentalists begin by withdrawing from mainstream culture to create an enclave of pure faith (as, for example, within the ultra-Orthodox Jewish communities in Jerusalem or New York). Thence they will sometimes conduct an offensive which can take many forms, designed to bring the mainstream back to the right path and resacralize the world. All fundamentalists feel that they are fighting for survival, and because their backs are to the wall, they can believe that they have to fight their way out of the impasse. In this frame of mind, on rare occasions, some resort to terrorism. The vast majority, however, do not commit acts of violence, but simply try to revive their faith in a more conventional, lawful way.

In Paris, Julien’s position with regard to Madame de Renal would very soon have been simplified; but in Paris love is the child of the novels. The young tutor and his timid mistress would have found in three or four novels, and even in the lyrics of the Gymnase, a clear statement of their situation. The novels would have outlined for them the part to be played, shown them the model to copy; and this model, sooner or later, albeit without the slightest pleasure, and perhaps with reluctance, vanity would have compelled Julien to follow. In a small town of the Aveyron or the Pyrenees, the slightest incident would have been made decisive by the ardour of the climate. Beneath our more sombre skies, a penniless young man, who is ambitious only because the refinement of his nature puts him in need of some of those pleasures which money provides, is in daily contact with a woman of thirty who is sincerely virtuous, occupied with her children, and never looks to novels for examples of conduct. Everything goes slowly, everything happens by degrees in the provinces: life is more natural.

Most such criticism and confrontation, usually made impulsively in anger or annoyance, does more to increase the amount of confusion in the world than the amount of enlightenment. For the truly loving person the act of criticism or confrontation does not come easily; to such a person it is evident that the act has great potential for arrogance. To confront one’s beloved is to assume a position of moral or intellectual superiority over the loved one, at least so far as the issue at hand is concerned. Yet genuine love recognizes and respects the unique individuality and separate identity of the other person. (I will say more about this later.) The truly loving person, valuing the uniqueness and differentness of his or her beloved, will be reluctant indeed to assume, “I am right, you are wrong; I know better than you what is good for you.” But the reality of life is such that at times one person does know better than the other what is good for the other, and in actuality is in a position of superior knowledge or wisdom in regard to the matter at hand. Under these circumstances the wiser of the two does in fact have an obligation to confront the other with the problem. The loving person, therefore, is frequently in a dilemma, caught between a loving respect for the beloved’s own path in life and a responsibility to exercise loving leadership when the beloved appears to need such leadership. The dilemma can be resolved only by painstaking self-scrutiny, in which the lover examines stringently the worth of his or her “wisdom” and the motives behind this need to assume leadership. “Do I really see things clearly or am I operating on murky assumptions? Do I really understand my beloved? Could it not be that the path my beloved is taking is wise and that my perception of it as unwise is the result of limited vision on my part? Am I being self-serving in believing that my beloved needs redirection?” These are questions that those who truly love must continually ask themselves. This self-scrutiny, as objective as possible, is the essence of humility or meekness. In the words of an anonymous fourteenth-century British monk and spiritual teacher, “Meekness in itself is nothing else than a true knowing and feeling of

From the line, watching, three things are striking: (a) what on TV is a brisk crack is here a whooming roar that apparently is what a shotgun really sounds like; (b) trapshooting looks comparatively easy, because now the stocky older guy who's replaced the trim bearded guy at the rail is also blowing these little fluorescent plates away one after the other, so that a steady rain of lumpy orange crud is falling into the Nadir's wake; (c) a clay pigeon, when shot, undergoes a frighteningly familiar-looking midflight peripeteia -- erupting material, changing vector, and plummeting seaward in a corkscrewy way that all eerily recalls footage of the 1986 Challenger disaster. All the shooters who precede me seem to fire with a kind of casual scorn, and all get eight out of ten or above. But it turns out that, of these six guys, three have military-combat backgrounds, another two are L. L. Bean-model-type brothers who spend weeks every year hunting various fast-flying species with their "Papa" in southern Canada, and the last has got not only his own earmuffs, plus his own shotgun in a special crushed-velvet-lined case, but also his own trapshooting range in his backyard (31) in North Carolina. When it's finally my turn, the earmuffs they give me have somebody else's ear-oil on them and don't fit my head very well. The gun itself is shockingly heavy and stinks of what I'm told is cordite, small pubic spirals of which are still exiting the barrel from the Korea-vet who preceded me and is tied for first with 10/10. The two brothers are the only entrants even near my age; both got scores of 9/10 and are now appraising me coolly from identical prep-school-slouch positions against the starboard rail. The Greek NCOs seem extremely bored. I am handed the heavy gun and told to "be bracing a hip" against the aft rail and then to place the stock of the weapon against, no, not the shoulder of my hold-the-gun arm but the shoulder of my pull-the-trigger arm. (My initial error in this latter regard results in a severely distorted aim that makes the Greek by the catapult do a rather neat drop-and-roll.) Let's not spend a lot of time drawing this whole incident out. Let me simply say that, yes, my own trapshooting score was noticeably lower than the other entrants' scores, then simply make a few disinterested observations for the benefit of any novice contemplating trapshooting from a 7NC Megaship, and then we'll move on: (1) A certain level of displayed ineptitude with a firearm will cause everyone who knows anything about firearms to converge on you all at the same time with cautions and advice and handy tips. (2) A lot of the advice in (1) boils down to exhortations to "lead" the launched pigeon, but nobody explains whether this means that the gun's barrel should move across the sky with the pigeon or should instead sort of lie in static ambush along some point in the pigeon's projected path. (3) Whatever a "hair trigger" is, a shotgun does not have one. (4) If you've never fired a gun before, the urge to close your eyes at the precise moment of concussion is, for all practical purposes, irresistible. (5) The well-known "kick" of a fired shotgun is no misnomer; it knocks you back several steps with your arms pinwheeling wildly for balance, which when you're holding a still-loaded gun results in mass screaming and ducking and then on the next shot a conspicuous thinning of the crowd in the 9-Aft gallery above. Finally, (6), know that an unshot discus's movement against the vast lapis lazuli dome of the open ocean's sky is sun-like -- i.e., orange and parabolic and right-to-left -- and that its disappearance into the sea is edge-first and splashless and sad.

Among this bewildering multiplicity of ideals which shall we choose? The answer is that we shall choose none. For it is clear that each one of these contradictory ideals is the fruit of particular social circumstances. To some extent, of course, this is true of every thought and aspiration that has ever been formulated. Some thoughts and aspirations, however, are manifestly less dependent on particular social circumstances than others. And here a significant fact emerges: all the ideals of human behaviour formulated by those who have been most successful in freeing themselves from the prejudices of their time and place are singularly alike. Liberation from prevailing conventions of thought, feeling and behaviour is accomplished most effectively by the practice of disinterested virtues and through direct insight into the real nature of ultimate reality. (Such insight is a gift, inherent in the individual; but, though inherent, it cannot manifest itself completely except where certain conditions are fulfilled. The principal pre-condition of insight is, precisely, the practice of disinterested virtues.) To some extent critical intellect is also a liberating force. But the way in which intellect is used depends upon the will. Where the will is not disinterested, the intellect tends to be used (outside the non-human fields of technology, science or pure mathematics) merely as an instrument for the rationalization of passion and prejudice, the justification of self-interest. That is why so few even of die acutest philosophers have succeeded in liberating themselves completely from the narrow prison of their age and country. It is seldom indeed that they achieve as much freedom as the mystics and the founders of religion. The most nearly free men have always been those who combined virtue with insight. Now, among these freest of human beings there has been, for the last eighty or ninety generations, substantial agreement in regard to the ideal individual. The enslaved have held up for admiration now this model of a man, now that; but at all times and in all places, the free have spoken with only one voice. It is difficult to find a single word that will adequately describe the ideal man of the free philosophers, the mystics, the founders of religions. 'Non-attached* is perhaps the best. The ideal man is the non-attached man. Non-attached to his bodily sensations and lusts. Non-attached to his craving for power and possessions. Non-attached to the objects of these various desires. Non-attached to his anger and hatred; non-attached to his exclusive loves. Non-attached to wealth, fame, social position. Non-attached even to science, art, speculation, philanthropy. Yes, non-attached even to these. For, like patriotism, in Nurse Cavel's phrase, 'they are not enough, Non-attachment to self and to what are called 'the things of this world' has always been associated in the teachings of the philosophers and the founders of religions with attachment to an ultimate reality greater and more significant than the self. Greater and more significant than even the best things that this world has to offer. Of the nature of this ultimate reality I shall speak in the last chapters of this book. All that I need do in this place is to point out that the ethic of non-attachment has always been correlated with cosmologies that affirm the existence of a spiritual reality underlying the phenomenal world and imparting to it whatever value or significance it possesses.

Humans never outgrow their need to connect with others, nor should they, but mature, truly individual people are not controlled by these needs. Becoming such a separate being takes the whole of a childhood, which in our times stretches to at least the end of the teenage years and perhaps beyond. We need to release a child from preoccupation with attachment so he can pursue the natural agenda of independent maturation. The secret to doing so is to make sure that the child does not need to work to get his needs met for contact and closeness, to find his bearings, to orient. Children need to have their attachment needs satiated; only then can a shift of energy occur toward individuation, the process of becoming a truly individual person. Only then is the child freed to venture forward, to grow emotionally. Attachment hunger is very much like physical hunger. The need for food never goes away, just as the child's need for attachment never ends. As parents we free the child from the pursuit of physical nurturance. We assume responsibility for feeding the child as well as providing a sense of security about the provision. No matter how much food a child has at the moment, if there is no sense of confidence in the supply, getting food will continue to be the top priority. A child is not free to proceed with his learning and his life until the food issues are taken care of, and we parents do that as a matter of course. Our duty ought to be equally transparent to us in satisfying the child's attachment hunger. In his book On Becoming a Person, the psychotherapist Carl Rogers describes a warm, caring attitude for which he adopted the phrase unconditional positive regard because, he said, “It has no conditions of worth attached to it.” This is a caring, wrote Rogers, “which is not possessive, which demands no personal gratification. It is an atmosphere which simply demonstrates I care; not I care for you if you behave thus and so.” Rogers was summing up the qualities of a good therapist in relation to her/his clients. Substitute parent for therapist and child for client, and we have an eloquent description of what is needed in a parent-child relationship. Unconditional parental love is the indispensable nutrient for the child's healthy emotional growth. The first task is to create space in the child's heart for the certainty that she is precisely the person the parents want and love. She does not have to do anything or be any different to earn that love — in fact, she cannot do anything, since that love cannot be won or lost. It is not conditional. It is just there, regardless of which side the child is acting from — “good” or “bad.” The child can be ornery, unpleasant, whiny, uncooperative, and plain rude, and the parent still lets her feel loved. Ways have to be found to convey the unacceptability of certain behaviors without making the child herself feel unaccepted. She has to be able to bring her unrest, her least likable characteristics to the parent and still receive the parent's absolutely satisfying, security-inducing unconditional love. A child needs to experience enough security, enough unconditional love, for the required shift of energy to occur. It's as if the brain says, “Thank you very much, that is what we needed, and now we can get on with the real task of development, with becoming a separate being. I don't have to keep hunting for fuel; my tank has been refilled, so now I can get on the road again.” Nothing could be more important in the developmental scheme of things.

Her description of a perfect day sounds perfectly ordinary: “I will sleep long, have a relaxed breakfast. Then I’ll go out for some fresh air, chat with my husband or with friends. I might go to the theater, to the opera, or listen to a concert. If I’m rested, I might read a good book. And I would cook dinner. I like cooking!” These are the dreams of a person who had not been truly free for the last sixteen years. Though no longer young, Merkel is spry enough to enjoy the simplest of pleasures: country rambles, leisurely meals with (nonpolitical) friends, and music and books instead of charts, polls, and position papers. These pleasures will not replace the satisfaction of outsmarting a foe with her legendary stamina and command of facts. But, never one to ruminate over feelings, she will observe her own reaction to this new life with a scientist’s curiosity. In the short term, she is likely to spend time near her childhood home in the province of Brandenburg, where she first learned to love nature and which she still regards as her Heimat, or spiritual home. She’ll travel, too. Among her stated dreams is to fly over the Andes Mountains—an idealized destination; a metaphor for freedom.

Among us, on the other hand, 'the righteous man lives by faith.' Now, if you take away positive affirmation, you take away faith, for without positive affirmation nothing is believed. And there are truths about things unseen, and unless they are believed, we cannot attain to the happy life, which is nothing less than life eternal. It is a question whether we ought to argue with those who profess themselves ignorant not only about the eternity yet to come but also about their present existence, for they [the Academics] even argue that they do not know what they cannot help knowing. For no one can 'not know' that he himself is alive. If he is not alive, he cannot 'not know' about it or anything else at all, because either to know or to 'not know' implies a living subject. But, in such a case, by not positively affirming that they are alive, the skeptics ward off the appearance of error in themselves, yet they do not make errors simply by showing themselves alive; one cannot err who is not alive. That we live is therefore not only true, but it is altogether certain as well. And there are many things that are thus true and certain concerning which, if we withhold positive assent, this ought not to be regarded as a higher wisdom but actually a sort of dementia.

It is in connection with the deliberate effort of the skillful demagogue to weld together a closely coherent and homogeneous body of supporters that the third and perhaps most important negative element of selection enters. It seems to be almost a law of human nature that it is easier for people to agree on a negative program — on the hatred of an enemy, on the envy of those better off — than on any positive task. The contrast between the "we" and the "they," the common fight against those outside the group, seems to be an essential ingredient in any creed which will solidly knit together a group for common action. It is consequently always employed by those who seek, not merely support of a policy, but the unreserved allegiance of huge masses. From their point of view it has the great advantage of leaving them greater freedom of action than almost any positive program. The enemy, whether he be internal, like the "Jew" or the "kulak," or external, seems to be an indispensable requisite in the armory of a totalitarian leader. That in Germany it was the Jew who became the enemy until his place was taken by the "plutocracies" was no less a result of the anticapitalist resentment on which the whole movement was based than the selection of the kulak in Russia. In Germany and Austria the Jew had come to be regarded as the representative of capitalism because a traditional dislike of large classes of the population for commercial pursuits had left these more readily accessible to a group that was practically excluded from the more highly esteemed occupations. It is the old story of the alien race's being admitted only to the less respected trades and then being hated still more for practicing them. The fact that German anti-Semitism and anticapitalism spring from the same root is of great importance for the understanding of what has happened there, but this is rarely grasped by foreign observers.

Incidentally, the same logic that would force one to accept the idea of the production of security by private business as economically the best solution to the problem of consumer satisfaction also forces one, so far as moral-ideological positions are concerned, to abandon the political theory of classical liberalism and take the small but nevertheless decisive step (from there) to the theory of libertarianism, or private property anarchism. Classical liberalism, with Ludwig von Mises as its foremost representative in the twentieth century, advocates a social system based on the nonaggression principle. And this is also what libertarianism advocates. But classical liberalism then wants to have this principle enforced by a monopolistic agency (the government, the state)—an organization, that is, which is not exclusively dependent on voluntary, contractual support by the consumers of its respective services, but instead has the right to unilaterally determine its own income, i.e., the taxes to be imposed on consumers in order to do its job in the area of security production. Now, however plausible this might sound, it should be clear that it is inconsistent. Either the principle of nonaggression is valid, in which case the state as a privileged monopolist is immoral, or business built on and around aggression—the use of force and of noncontractual means of acquiring resources—is valid, in which case one must toss out the first theory. It is impossible to sustain both contentions and not to be inconsistent unless, of course, one could provide a principle that is more fundamental than both the nonaggression principle and the states’ right to aggressive violence and from which both, with the respective limitations regarding the domains in which they are valid, can be logically derived. However, liberalism never provided any such principle, nor will it ever be able to do so, since, to argue in favor of anything presupposes one’s right to be free of aggression. Given the fact then that the principle of nonaggression cannot be argumentatively contested as morally valid without implicitly acknowledging its validity, by force of logic one is committed to abandoning liberalism and accepting instead its more radical child: libertarianism, the philosophy of pure capitalism, which demands that the production of security be undertaken by private business too.

This is an age-old fantasy. I remember reading a quote from the apologist Edward John Carnell in Ian Murray’s biography of the Welsh preacher David Martyn Lloyd-Jones. During the formative years of Fuller Theological Seminary, Carnell said regarding evangelicalism, “We need prestige desperately.” Christians have worked hard to position themselves in places of power within the culture. They seek influence academically, politically, economically, athletically, socially, theatrically, religiously, and every other way, in hopes of gaining mass media exposure. But then when they get that exposure—sometimes through mass media, sometimes in a very broad-minded church environment—they present a reinvented designer pop gospel that subtly removes all of the offense of the gospel and beckons people into the kingdom along an easy path. They do away with all that hard-to-believe stuff about self-sacrifice, hating your family, and so forth. The illusion is that we can preach our message more effectively from lofty perches of cultural power and influence, and once we’ve got everybody’s attention, we can lead more people to Christ by taking out the sting of the gospel and nurturing a user-friendly message. But to get to these lofty perches, “Christian” public figures water down and compromise the truth; then, to stay up there, they cave in to pressure to perpetuate false teaching so their audience will stay loyal.

Empirically, things are poignant, tragic, beautiful, humorous, settled, disturbed, comfortable, annoying, barren, harsh, consoling, splendid, fearful; are such immediately and in their own right and behalf.... These traits stand in themselves on precisely the same level as colours, sounds, qualities of contact, taste and smell. Any criterion that finds the latter to be ultimate and "hard" data will, impartially applied, come to the same conclusion about the former. -Any- quality as such is final; it is at once initial and terminal; just what it is as it exists. it may be referred to other things, it may be treated as an effect or a sign. But this involves an extraneous extension and use. It takes us beyond quality in its immediate qualitativeness.... The surrender of immediate qualities, sensory and significant, as objects of science, and as proper forms of classification and understanding, left in reality these immediate qualities just as they were; since they are -had- there is no need to -know- them. But... the traditional view that the object of knowledge is reality par excellence led to the conclusion that the object of science was preeminently metaphysically real. Hence, immediate qualities, being extended from the object of science, were left thereby hanging loose from the "real" object. Since their -existence- could not be denied, they were gathered together into a psychic realm of being, set over against the object of physics. Given this premise, all the problems regarding the relation of mind and matter, the psychic and the bodily, necessarily follow. Change the metaphysical premise; restore, that is to say, immediate qualities to their rightful position as qualities of inclusive situations, and the problems in question cease to be epistemological problems. They become specifiable scientific problems; questions, that is to say, of how such and such an event having such and such qualities actually occurs.

Satan's masterpiece of counterfeiting is the doctrine that there are only two choices, and he will show us what they are. It is true that there are only two ways, but by pointing us the way he wants us to take and then showing us a fork in that road, he convinces us that we are making the vital choice, when actually we are choosing between branches in his road. Which one we take makes little difference to him, for both lead to destruction. This is the polarization we find in the world today. Thus we have the choice between Shiz and Coriantumr-- which all the Jaredites were obliged to make. We have the choice between the wicked Lamanites (and they were that) and the equally wicked (Mormon says "more wicked") Nephites. Or between the fleshpots of Egypt and the stews of Babylon, or between the land pirates and the sea pirates of World War I, or between white supremacy and black supremacy, or between Vietnam and Cambodia, or between Bushwhachers and Jayhawkers, or between China and Russia, or between Catholic and Protestant, or between fundamentalist and atheist, or between right and left-- all of which are true rivals who hate each other. A very clever move of Satan!-- a subtlety that escapes us most of the time. So I ask Latter-day Saints, "What is your position frankly (I'd lake to take a vote here) regarding the merits of cigarettes vs. cigars, wine vs. beer, or heroin vs. LSD?" It should be apparent that you take no sides. By its nature the issue does not concern you. It is simply meaningless as far as your life is concerned. "What, are you not willing to stand up and be counted?" No, I am not. The Saints took no sides in that most passionately partisan of wars, the Civil War, and they never regretted it.

I fancy my father thought me an odd child, and had little fondness for me; though he was very careful in fulfilling what he regarded as a parent's duties. But he was already past the middle of life, and I was not his only son. My mother had been his second wife, and he was five-and-forty when he married her. He was a firm, unbending, intensely orderly man, in root and stem a banker, but with a flourishing graft of the active landholder, aspiring to county influence: one of those people who are always like themselves from day to day, who are uninfluenced by the weather, and neither know melancholy nor high spirits. I held him in great awe, and appeared more timid and sensitive in his presence than at other times; a circumstance which, perhaps, helped to confirm him in the intention to educate me on a different plan from the prescriptive one with which he had complied in the case of my elder brother, already a tall youth at Eton. My brother was to be his representative and successor; he must go to Eton and Oxford, for the sake of making connexions, of course: my father was not a man to underrate the bearing of Latin satirists or Greek dramatists on the attainment of an aristocratic position. But intrinsically, he had slight esteem for "those dead but sceptred spirits"; having qualified himself for forming an independent opinion by reading Potter's Aeschylus, and dipping into Francis's Horace. To this negative view he added a positive one, derived from a recent connexion with mining speculations; namely, that scientific education was the really useful training for a younger son. Moreover, it was clear that a shy, sensitive boy like me was not fit to encounter the rough experience of a public school. Mr. Letherall had said so very decidedly. Mr. Letherall was a large man in spectacles, who one day took my small head between his large hands, and pressed it here and there in an exploratory, suspicious manner - then placed each of his great thumbs on my temples, and pushed me a little way from him, and stared at me with glittering spectacles. The contemplation appeared to displease him, for he frowned sternly, and said to my father, drawing his thumbs across my eyebrows - 'The deficiency is there, sir-there; and here,' he added, touching the upper sides of my head, 'here is the excess. That must be brought out, sir, and this must be laid to sleep.' I was in a state of tremor, partly at the vague idea that I was the object of reprobation, partly in the agitation of my first hatred - hatred of this big, spectacled man, who pulled my head about as if he wanted to buy and cheapen it. ("The Lifted Veil")

If I were to construct a God I would furnish Him with some way and qualities and characteristics which the Present lacks. He would not stoop to ask for any man's compliments, praises, flatteries; and He would be far above exacting them. I would have Him as self-respecting as the better sort of man in these regards. He would not be a merchant, a trader. He would not buy these things. He would not sell, or offer to sell, temporary benefits of the joys of eternity for the product called worship. I would have Him as dignified as the better sort of man in this regard. He would value no love but the love born of kindnesses conferred; not that born of benevolences contracted for. Repentance in a man's heart for a wrong done would cancel and annul that sin; and no verbal prayers for forgiveness be required or desired or expected of that man. In His Bible there would be no Unforgiveable Sin. He would recognize in Himself the Author and Inventor of Sin and Author and Inventor of the Vehicle and Appliances for its commission; and would place the whole responsibility where it would of right belong: upon Himself, the only Sinner. He would not be a jealous God--a trait so small that even men despise it in each other. He would not boast. He would keep private Hs admirations of Himself; He would regard self-praise as unbecoming the dignity of his position. He would not have the spirit of vengeance in His heart. Then it would not issue from His lips. There would not be any hell--except the one we live in from the cradle to the grave. There would not be any heaven--the kind described in the world's Bibles. He would spend some of His eternities in trying to forgive Himself for making man unhappy when he could have made him happy with the same effort and he would spend the rest of them in studying astronomy.

Most people-all, in fact, who regard the whole heaven as finite-say it lies at the centre. But the Italian philosophers known as Pythagoreans take the contrary view. At the centre, they say, is fire, and the earth is one of the stars, creating night and day by its circular motion about the centre. They further construct another earth in opposition to ours to which they give the name counterearth. In all this they are not seeking for theories and causes to account for observed facts, but rather forcing their observations and trying to accommodate them to certain theories and opinions of their own. But there are many others who would agree that it is wrong to give the earth the central position, looking for confirmation rather to theory than to the facts of observation. Their view is that the most precious place befits the most precious thing: but fire, they say, is more precious than earth, and the limit than the intermediate, and the circumference and the centre are limits. Reasoning on this basis they take the view that it is not earth that lies at the centre of the sphere, but rather fire. The Pythagoreans have a further reason. They hold that the most important part of the world, which is the centre, should be most strictly guarded, and name it, or rather the fire which occupies that place, the 'Guardhouse of Zeus', as if the word 'centre' were quite unequivocal, and the centre of the mathematical figure were always the same with that of the thing or the natural centre. But it is better to conceive of the case of the whole heaven as analogous to that of animals, in which the centre of the animal and that of the body are different. For this reason they have no need to be so disturbed about the world, or to call in a guard for its centre: rather let them look for the centre in the other sense and tell us what it is like and where nature has set it. That centre will be something primary and precious; but to the mere position we should give the last place rather than the first. For the middle is what is defined, and what defines it is the limit, and that which contains or limits is more precious than that which is limited, see ing that the latter is the matter and the former the essence of the system. (2-13-1) There are similar disputes about the shape of the earth. Some think it is spherical, others that it is flat and drum-shaped. For evidence they bring the fact that, as the sun rises and sets, the part concealed by the earth shows a straight and not a curved edge, whereas if the earth were spherical the line of section would have to be circular. In this they leave out of account the great distance of the sun from the earth and the great size of the circumference, which, seen from a distance on these apparently small circles appears straight. Such an appearance ought not to make them doubt the circular shape of the earth. But they have another argument. They say that because it is at rest, the earth must necessarily have this shape. For there are many different ways in which the movement or rest of the earth has been conceived. (2-13-3)

But it is the nature of narcissistic entitlement to see the situation from only one very subjective point of view that says “My feelings and needs are all that matter, and whatever I want, I should get.” Mutuality and reciprocity are entirely alien concepts, because others exist only to agree, obey, flatter, and comfort – in short, to anticipate and meet my every need. If you cannot make yourself useful in meeting my need, you are of no value and will most likely be treated accordingly, and if you defy my will, prepare to feel my wrath. Hell hath no fury like the Narcissist denied. Narcissists hold these unreasonable expectations of particularly favorable treatment and automatic compliance because they consider themselves uniquely special. In social situations, you will talk about them or what they are interested in because they are more important, more knowledgeable, or more captivating than anyone else. Any other subject is boring and won’t hold interest, and, in their eyes, they most certainly have a right to be entertained. In personal relationships, their sense of entitlement means that you must attend to their needs but they are under no obligation to listen to or understand you. If you insist that they do, you are “being difficult” or challenging their rights. How dare you put yourself before me? they seem to (or may actually) ask. And if they have real power over you, they feel entitled to use you as they see fit and you must not question their authority. Any failure to comply will be considered an attack on their superiority. Defiance of their will is a narcissistic injury that can trigger rage and self-righteous aggression. The conviction of entitlement is a holdover from the egocentric stage of early childhood, around the age of one to two, when children experience a natural sense of grandiosity that is an essential part of their development. This is a transitional phase, and soon it becomes necessary for them to integrate their feelings of self-importance and invincibility with an awareness of their real place in the overall scheme of things that includes a respect for others. In some cases, however, the bubble of specialness is never popped, and in others the rupture is too harsh or sudden, as when a parent or caretaker shames excessively or fails to offer soothing in the wake of a shaming experience. Whether overwhelmed with shame or artificially protected from it, children whose infantile fantasies are not gradually transformed into a more balanced view of themselves in relation to others never get over the belief that they are the center of the universe. Such children may become self-absorbed “Entitlement monsters,” socially inept and incapable of the small sacrifices of Self that allow for reciprocity in personal relationships. The undeflated child turns into an arrogant adult who expects others to serve as constant mirrors of his or her wonderfulness. In positions of power, they can be egotistical tyrants who will have their way without regard for anyone else. Like shame, the rage that follows frustrated entitlement is a primitive emotion that we first learn to manage with the help of attuned parents. The child’s normal narcissistic rages, which intensify during the power struggles of age eighteen to thirty months – those “terrible twos” – require “optimal frustration” that is neither overly humiliating nor threatening to the child’s emerging sense of Self. When children encounter instead a rageful, contemptuous or teasing parent during these moments of intense arousal, the image of the parent’s face is stored in the developing brain and called up at times of future stress to whip them into an aggressive frenzy. Furthermore, the failure of parental attunement during this crucial phase can interfere with the development of brain functions that inhibit aggressive behavior, leaving children with lifelong difficulties controlling aggressive impulses.

Qualities such as honesty, determination, and a cheerful acceptance of stress, which can all be identified through probing questionnaires and interviews, may be more important to the company in the long run than one's college grade-point average or years of "related experience." Every business is only as good as the people it brings into the organization. The corporate trainer should feel his job is the most important in the company, because it is. Exalt seniority-publicly, shamelessly, and with enough fanfare to raise goosebumps on the flesh of the most cynical spectator. And, after the ceremony, there should be some sort of permanent display so that employees passing by are continuously reminded of their own achievements and the achievements of others. The manager must freely share his expertise-not only about company procedures and products and services but also with regard to the supervisory skills he has worked so hard to acquire. If his attitude is, "Let them go out and get their own MBAs," the personnel under his authority will never have the full benefit of his experience. Without it, they will perform at a lower standard than is possible, jeopardizing the manager's own success. Should a CEO proclaim that there is no higher calling than being an employee of his organization? Perhaps not-for fear of being misunderstood-but it's certainly all right to think it. In fact, a CEO who does not feel this way should look for another company to manage-one that actually does contribute toward a better life for all. Every corporate leader should communicate to his workforce that its efforts are important and that employees should be very proud of what they do-for the company, for themselves, and, literally, for the world. If any employee is embarrassed to tell his friends what he does for a living, there has been a failure of leadership at his workplace. Loyalty is not demanded; it is created. Why can't a CEO put out his own suggested reading list to reinforce the corporate vision and core values? An attractive display at every employee lounge of books to be freely borrowed, or purchased, will generate interest and participation. Of course, the program has to be purely voluntary, but many employees will wish to be conversant with the material others are talking about. The books will be another point of contact between individuals, who might find themselves conversing on topics other than the weekend football games. By simply distributing the list and displaying the books prominently, the CEO will set into motion a chain of events that can greatly benefit the workplace. For a very cost-effective investment, management will have yet another way to strengthen the corporate message. The very existence of many companies hangs not on the decisions of their visionary CEOs and energetic managers but on the behavior of its receptionists, retail clerks, delivery drivers, and service personnel. The manager must put himself and his people through progressively challenging courage-building experiences. He must make these a mandatory group experience, and he must lead the way. People who have confronted the fear of public speaking, and have learned to master it, find that their new confidence manifests itself in every other facet of the professional and personal lives. Managers who hold weekly meetings in which everyone takes on progressively more difficult speaking or presentation assignments will see personalities revolutionized before their eyes. Command from a forward position, which means from the thick of it. No soldier will ever be inspired to advance into a hail of bullets by orders phoned in on the radio from the safety of a remote command post; he is inspired to follow the officer in front of him. It is much more effective to get your personnel to follow you than to push them forward from behind a desk. The more important the mission, the more important it is to be at the front.