Prepare To Be Dominated Quotes

During my lifetime I have dedicated myself to this struggle of the African people. I have fought against white domination, and I have fought against black domination. I have cherished the ideal of a democratic and free society in which all persons live together in harmony and with equal opportunities. It is an ideal which I hope to live for and to achieve. But if needs be, it is an ideal for which I am prepared to die.

Lucien had been prepared to take me against my will. Fae males were territorial, dominant, arrogant—but the ones in the Spring Court … something had festered in their training. Because I knew—deep in my bones—that Cassian might push and test my limits, but the moment I said no, he’d back off. And I knew that if … that if I had been wasting away and Rhys had done nothing to stop it, Cassian or Azriel would have pulled me out. They would have taken me somewhere—wherever I needed to be—and dealt with Rhys later. But Rhys … Rhys would never have not seen what was happening to me; would never have been so misguided and arrogant and self-absorbed. He’d known what Ianthe was from the moment he met her. And he’d understood what it was like to be a prisoner, and helpless, and to struggle—every day—with the horrors of both.

To become what one is, one must not have the faintest notion of what one is... The whole surface of consciousness - for consciousness -is- a surface - must be kept clear of all great imperatives. Beware even of every great word, every great pose! So many dangers that the instinct comes too soon to "understand itself" --. Meanwhile, the organizing idea that is destined to rule keeps growing deep down - it begins to command, slowly it leads us back from side roads and wrong roads; it prepares single qualities and fitnesses that will one day prove to be indispensable as a means toward a whole - one by one, it trains all subservient capacities before giving any hint of the dominant task, "goal," "aim," or "meaning.

I have fought against white domination, and I have fought against black domination,” he told the court. “I have cherished the ideal of a democratic and free society in which all persons will live together in harmony and with equal opportunities. It is an ideal for which I hope to live for and to see realized. But my lord, if it needs be, it is an ideal for which I am prepared to die.

In preparing for this ceremony," Kai said, setting the bouquet on the mantel behind him, "I did some research and learned that the word Alpha has held many meanings across history. Alpha can refer to the first of something," said Kai, "or the beginning of everything. It can be attributed to a particularly powerful or charismatic person, or it can signify the dominant leader in a pack of animals, most notably, of course, wolves." His serious expression tweaked briefly into a teasing smile. "It has meanings in chemistry, physics, and even astronomy, where it describes the brightest star in a constellation. But it seems clear that Ze’ev and Scarlet have created their own definition for the word, and their relationship has given this word a new meaning for all of us. Being an Alpha means that you’ll stand against all adversity to be with your mate. It means accepting each other, both for your strengths and your flaws. It means forging your own path to happiness and to love.

How go the preparations for the wedding?” “Very well. How goes the world domination?” “It has its moments.

Totalitarian regimes, they declared, all had at least five things in common: a dominant ideology, a single ruling party, a secret police force prepared to use terror, a monopoly on information, and a planned economy. By those criteria, the Soviet and Nazi regimes were not the only totalitarian states. Others—Mao’s China, for example—qualified too.

Businesses need to be aware of what's going on at the macro level and be prepared to respond accordingly.

Is there anything else you want to share?" "Anything you think of I should be aware of?" "No" I shook my head in thought " Not especially. Unless you count the fact that I'm going to take over the world." "The whole thing?" "Well,i'm going to try to take over the world." "And you feel you're prepared for world domination?" I lifted a noncommittal shoulder "I'm taking a business class

it is a grave error to imagine that the world is not preparing for the disrupted planet of the future. It’s just that it’s not preparing by taking mitigatory measures or by reducing emissions: instead, it is preparing for a new geopolitical struggle for dominance.

The future homemaker trains for her role within the home, but the boy prepares for his by being given more independence outside the home, by his taking a “paper route” or a summer job. A provider will profit by independence, dominance, aggressiveness, competitiveness.8

Do not despise your inner world. That is the first and most general piece of advice I would offer… Our society is very outward-looking, very taken up with the latest new object, the latest piece of gossip, the latest opportunity for self-assertion and status. But we all begin our lives as helpless babies, dependent on others for comfort, food, and survival itself. And even though we develop a degree of mastery and independence, we always remain alarmingly weak and incomplete, dependent on others and on an uncertain world for whatever we are able to achieve. As we grow, we all develop a wide range of emotions responding to this predicament: fear that bad things will happen and that we will be powerless to ward them off; love for those who help and support us; grief when a loved one is lost; hope for good things in the future; anger when someone else damages something we care about. Our emotional life maps our incompleteness: A creature without any needs would never have reasons for fear, or grief, or hope, or anger. But for that very reason we are often ashamed of our emotions, and of the relations of need and dependency bound up with them. Perhaps males, in our society, are especially likely to be ashamed of being incomplete and dependent, because a dominant image of masculinity tells them that they should be self-sufficient and dominant. So people flee from their inner world of feeling, and from articulate mastery of their own emotional experiences. The current psychological literature on the life of boys in America indicates that a large proportion of boys are quite unable to talk about how they feel and how others feel — because they have learned to be ashamed of feelings and needs, and to push them underground. But that means that they don’t know how to deal with their own emotions, or to communicate them to others. When they are frightened, they don’t know how to say it, or even to become fully aware of it. Often they turn their own fear into aggression. Often, too, this lack of a rich inner life catapults them into depression in later life. We are all going to encounter illness, loss, and aging, and we’re not well prepared for these inevitable events by a culture that directs us to think of externals only, and to measure ourselves in terms of our possessions of externals. What is the remedy of these ills? A kind of self-love that does not shrink from the needy and incomplete parts of the self, but accepts those with interest and curiosity, and tries to develop a language with which to talk about needs and feelings. Storytelling plays a big role in the process of development. As we tell stories about the lives of others, we learn how to imagine what another creature might feel in response to various events. At the same time, we identify with the other creature and learn something about ourselves. As we grow older, we encounter more and more complex stories — in literature, film, visual art, music — that give us a richer and more subtle grasp of human emotions and of our own inner world. So my second piece of advice, closely related to the first, is: Read a lot of stories, listen to a lot of music, and think about what the stories you encounter mean for your own life and lives of those you love. In that way, you will not be alone with an empty self; you will have a newly rich life with yourself, and enhanced possibilities of real communication with others.

What prepares men for totalitarian domination in the non-totalitarian world, is the fact that loneliness, once a borderline experience usually suffered in certain marginal social conditions like old age, has become an everyday experience of the ever-growing masses of our century

As before, Dodd believed Hitler was “perfectly sincere” about wanting peace. Now, however, the ambassador had realized, as had Messersmith before him, that Hitler’s real purpose was to buy time to allow Germany to rearm. Hitler wanted peace only to prepare for war. “In the back of his mind,” Dodd wrote, “is the old German idea of dominating Europe through warfare.

Sadomasochism is an institutionalized celebration of dominant/subordinate relationships. And it prepares us either to accept subordination or to enforce dominance. Even in play, to affirm that the exertion of power over powerlessness is erotic, empowering, is to set the emotional and social stage for the continuation of that relationship, politically, socially, and economically. Sadomasochism feeds the belief that domination is inevitable and legitimately enjoyable.

Suppose we were planning to impose a dictatorial regime upon the American people—the following preparations would be essential: 1. Concentrate the populace in megalopolitan masses so that they can be kept under close surveillance and where, in case of trouble, they can be bombed, burned, gassed or machine-gunned with a minimum of expense and waste. 2. Mechanize agriculture to the highest degree of refinement, thus forcing most of the scattered farm and ranching population into the cities. Such a policy is desirable because farmers, woodsmen, cowboys, Indians, fishermen and other relatively self-sufficient types are difficult to manage unless displaced from their natural environment. 3. Restrict the possession of firearms to the police and the regular military organizations. 4. Encourage or at least fail to discourage population growth. Large masses of people are more easily manipulated and dominated than scattered individuals. 5. Continue military conscription. Nothing excels military training for creating in young men an attitude of prompt, cheerful obedience to officially constituted authority. 6. Divert attention from deep conflicts within the society by engaging in foreign wars; make support of these wars a test of loyalty, thereby exposing and isolating potential opposition to the new order. 7. Overlay the nation with a finely reticulated network of communications, airlines and interstate autobahns. 8. Raze the wilderness. Dam the rivers, flood the canyons, drain the swamps, log the forests, strip-mine the hills, bulldoze the mountains, irrigate the deserts and improve the national parks into national parking lots. Idle speculations, feeble and hopeless protest. It was all foreseen nearly half a century ago by the most cold-eyed and clear-eyed of our national poets, on California’s shore, at the end of the open road. Shine, perishing republic.

So prepare yourself for a level of verbal domination never before experienced by man, woman, or child in the history of the written word.

How go the preparations for the wedding?” “Very well. How goes the world domination?” “It has its moments.

We attack and DOMINATE in all areas of our lives consistently. We lead by example and understand that preparation is the key to our success.

Romero never made any contortions, always it was straight and pure and natural in line. The others twisted themselves like cork-screws, their elbows raised, and leaned against the flanks of the bull after his horns had passed, to give a faked look of danger. Afterward, all that was faked turned bad and gave an unpleasant feeling. Romero’s bull-fighting gave real emotion, because he kept the absolute purity of line in his movements and always quietly and calmly let the horns pass him close each time. He did not have to emphasize their closeness. Brett saw how something that was beautiful done close to the bull was ridiculous if it were done a little way off. I told her how since the death of Joselito all the bull-fighters had been developing a technic that simulated this appearance of danger in order to give a fake emotional feeling, while the bull-fighter was really safe. Romero had the old thing, the holding of his purity of line through the maximum of exposure, while he dominated the bull by making him realize he was unattainable, while he prepared him for the killing.

I want us all to have real clarity about the principles of the gospel that unite us. I want us to understand to the marrow of our bones that Jesus is the Christ, that his atonement releases us from the bondage of sin and error, that the covenants we make are eternally honored by our Heavenly Father, and that the ordinances of the gospel exist to perfect us as individuals, to purify us as a community, and to prepare us as a people for the second coming of our Lord. I want those principles to lead us the way the pillar of fire by night led the children of Israel in the wilderness. I want them to dominate our mental landscapes as the pillar of the cloud towered over them by day. I want singleness of vision when it comes to principles.

However, not only external expansion of state power is brought about by the ideology of nationalism. War as the natural outgrowth of nationalism is also the means of strengthening the state’s internal powers of exploitation and expropriation. Each war is also an internal emergency situation, and an emergency requires and seems to justify the acceptance of the state’s increasing its control over its own population. Such increased control gained through the creation of emergencies is reduced during peacetime, but it never sinks back to its pre-war levels. Rather, each successfully ended war (and only successful governments can survive) is used by the government and its intellectuals to propagate the idea that it was only because of nationalistic vigilance and expanded governmental powers that the “foreign aggressors” were crushed and one’s own country saved, and that this successful recipe must then be retained in order to be prepared for the next emergency. Led by the just proven “dominant” nationalism, each successful war ends with the attainment of a new peacetime high of governmental controls and thereby further strengthens a government’s appetite for implementing the next winnable international emergency.

I want gifts and Christmas music. I don’t care how many Draziri are out there. They won’t take Christmas from me.” “Yes, but we don’t have a suitable male,” Orro said. “And only one dog.” I looked at him. “What is this Christmas?” Wing asked. Orro turned from the stove. “It’s the rite of passage during which the young males of the human species learn to display aggression and use weapons.” Sean stopped what he was doing and looked at Orro. “The young men go out in small packs,” Orro continued. “They brave the cold and come into conflict with other packs and they have to prove their dominance through physical combat. Their fathers teach them lessons in the proper use of swear words, and the young men have to undergo tests of endurance, like holding soap in their mouths and licking cold metal objects.” Sean made a strangled noise. “At the end of their trials, they go to see a wise elder in a red suit to prove their worth. If they are judged worthy, the family erects a ceremonial tree and presents them with gifts of weapons.” Sean was clearly struggling, because his head was shaking. “Also,” Orro added, “a sacrificial poultry is prepared and then given to the wild animals, probably to appease the nature spirits.” Sean roared with laughter.

Nobody takes center stage or dominates the conversation for long stretches of time. Equality is an important element in hygge—a trait that is deeply rooted in the Danish culture—and also manifests itself in the fact that everybody takes part in the chores of the hyggelig evening. It is more hyggeligt if we all help to prepare food, instead of having the host alone in the kitchen.

My conception of freedom. -- The value of a thing sometimes does not lie in that which one attains by it, but in what one pays for it -- what it costs us. I shall give an example. Liberal institutions cease to be liberal as soon as they are attained: later on, there are no worse and no more thorough injurers of freedom than liberal institutions. Their effects are known well enough: they undermine the will to power; they level mountain and valley, and call that morality; they make men small, cowardly, and hedonistic -- every time it is the herd animal that triumphs with them. Liberalism: in other words, herd-animalization. These same institutions produce quite different effects while they are still being fought for; then they really promote freedom in a powerful way. On closer inspection it is war that produces these effects, the war for liberal institutions, which, as a war, permits illiberal instincts to continue. And war educates for freedom. For what is freedom? That one has the will to assume responsibility for oneself. That one maintains the distance which separates us. That one becomes more indifferent to difficulties, hardships, privation, even to life itself. That one is prepared to sacrifice human beings for one's cause, not excluding oneself. Freedom means that the manly instincts which delight in war and victory dominate over other instincts, for example, over those of "pleasure." The human being who has become free -- and how much more the spirit who has become free -- spits on the contemptible type of well-being dreamed of by shopkeepers, Christians, cows, females, Englishmen, and other democrats. The free man is a warrior. How is freedom measured in individuals and peoples? According to the resistance which must be overcome, according to the exertion required, to remain on top. The highest type of free men should be sought where the highest resistance is constantly overcome: five steps from tyranny, close to the threshold of the danger of servitude. This is true psychologically if by "tyrants" are meant inexorable and fearful instincts that provoke the maximum of authority and discipline against themselves; most beautiful type: Julius Caesar. This is true politically too; one need only go through history. The peoples who had some value, who attained some value, never attained it under liberal institutions: it was great danger that made something of them that merits respect. Danger alone acquaints us with our own resources, our virtues, our armor and weapons, our spirit, and forces us to be strong. First principle: one must need to be strong -- otherwise one will never become strong. Those large hothouses for the strong -- for the strongest kind of human being that has so far been known -- the aristocratic commonwealths of the type of Rome or Venice, understood freedom exactly in the sense in which I understand it: as something one has and does not have, something one wants, something one conquers

Carlyle had come fluttering to the flame, lured by the false invitation Dominic had sent in Eloise's name and lured, too, by Eloise's conclusion that J.E.D.D. Mason was something not unlike a miracle. How confident the cousin was that in this golden age of peace and ever watching trackers, a virgin with a bag of gold could walk across this earth without danger. Our modern moths have bounced so many times off light bulbs they aren't prepared for torches and forget that wings can burn.

bad bosses chew-out in public for the purpose of showing their dominance).

I prepared for my meal in the usual fashion: fork in my left hand; my dominant right clenched into a fist on my lap, ready to punch anyone who dared take away my food.

We go to great lengths to deny our animal heritage, and not just in scientific and philosophical discourse. You can glimpse the denial in the shaving of men’s faces; in clothing and other adornments; in the great lengths gone to in the preparation of meat to disguise the fact that an animal is being killed, flayed, and eaten. The common primate practice of pseudosexual mounting of males by males to express dominance is not widespread in humans, and some have taken comfort from this fact. But the most potent form of verbal abuse in English and many other languages is “Fuck you,” with the pronoun “I” implicit at the beginning. The speaker is vividly asserting his claim to higher status, and his contempt for those he considers subordinate. Characteristically, humans have converted a postural image into a linguistic one with barely a change in nuance. The phrase is uttered millions of times each day, all over the planet, with hardly anyone stopping to think what it means. Often, it escapes our lips unbidden. It is satisfying to say. It serves its purpose. It is a badge of the primate order, revealing something of our nature despite all our denials and pretensions.

Kant abolished God and made man God in His stead. We are still living in the age of the Kantian man, or Kantian man-god. Kant's conclusive exposure of the so-called proofs of the existence of God, his analysis of the limitations of speculative reason, together with his eloquent portrayal of the dgnity of rational man, has had results which might possibly dismay him. How recognizable, how familiar to us, is the man so beautifully portrayed in the Grundelgung, who confronted even with Christ turns away to consider the judgment of his own conscience and to hear the voice of his own reason. Stripped of the exiguous metaphysical background which Kant was prepared to allow him, this man is with us still, free, independent, lonely, powerful, rational, responsible, brave, the hero of so many novels and books of moral philosophy. The raison d'etre of this attractive but misleading creature is not far to seek. He is the offspring of the age of science, confidently rational and yet increasingly aware of his alienation from the material universe which his discoveries reveal; and since he is not a Hegelian (Kant, not Hegel, has provided Western ethics with its dominating image) his alienation is without cure. He is the ideal citizen of the liberal state, a warning held up to tyrants. He has the virtue which the age requires and admires, courage. It is not such a very long step from Kant to Nietzsche, and from Nietzsche to existentialism and the Anglo-Saxon ethical doctrines which in some ways closely resemble it. In fact Kant's man had already received a glorious incarnation nearly a century earlier in the work of Milton: his proper name is Lucifer.

The secret to understanding US foreign policy is that there is no secret. Principally, one must come to the realization that the United States strives to dominate the world, for which end it is prepared to use any means necessary. Once one understands that, much of the apparent confusion, contradiction, and ambiguity surrounding Washington’s policies fades away. To express this striving for dominance numerically, one can consider that since the end of World War II the United States has: 1) Endeavored to overthrow more than 50 foreign governments, most of which were democratically elected; 2) Grossly interfered in democratic elections in at least 30 countries; 3) Attempted to assassinate more than 50 foreign leaders; 4) Dropped bombs on the people of more than 30 countries; 5) Attempted to suppress a populist or nationalist movement in 20 countries.

Finally, the work of the minister tended to be judged by his success in a single area - the saving of souls in measurable numbers. The local minister was judged either by his charismatic powers or by his ability to prepare his congregation for the preaching of some itinerant ministerial charmer who would really awaken its members. The 'star' system prevailed in religion before it reached the theater. As the evangelical impulse became more widespread and more dominant, the selection and training of ministers was increasingly shaped by the revivalist criterion of ministerial merit. The Puritan ideal of the minister as an intellectual and educational leader was steadily weakened in the face of the evangelical ideal of the minister as a popular crusader and exhorter. Theological education itself became more instrumental. Simple dogmatic formulations were considered sufficient. In considerable measure the churches withdrew from intellectual encounters with the secular world, gave up the idea that religion is a part of the whole life of intellectual experience, and often abandoned the field of rational studies on the assumption that they were the natural province of science alone. By 1853 an outstanding clergyman complained that there was 'an impression, somewhat general, that an intellectual clergyman is deficient in piety, and that an eminently pious minister is deficient in intellect.

The history of ancient Greece showed that, in a democracy, emotion dominates reason to a greater extent than in any other political system, thus giving freer rein to the passions which sweep a state into war and prevent it getting out—at any point short of the exhaustion and destruction of one or other of the opposing sides. Democracy is a system which puts a brake on preparation for war, aggressive or defensive, but it is not one that conduces to the limitation of warfare or the prospects of a good peace. No political system more easily becomes out of control when passions are aroused. These defects have been multiplied in modern democracies, since their great extension of size and their vast electorate produce a much larger volume of emotional pressure.

Self-destruction meant nothing to those madmen, in their bomb-shelters, who were preparing for their own death and apotheosis. All that mattered was not to destroy oneself alone and to drag a whole world with one. In a way, the man who kills himself in solitude still preserves certain values since he, apparently, claims no rights over the lives of others. The proof of this is that he never makes use, in order to dominate others, of the enormous power and freedom of action which his decision to die gives him.

When the attachment figure is also a threat to the child, two systems with conflicting goals are activated simultaneously or sequentially: the attachment system, whose goal is to seek proximity, and the defense systems, whose goal is to protect. In these contexts, the social engagement system is profoundly compromised and its development interrupted by threatening conditions. This intolerable conflict between the need for attachment and the need for defense with the same caregiver results in the disorganized–disoriented attachment pattern (Main & Solomon, 1986). A contradictory set of behaviors ensues to support the different goals of the animal defense systems and of the attachment system (Lyons-Ruth & Jacobvitz, 1999; Main & Morgan, 1996; Steele, van der Hart, & Nijenhuis, 2001; van der Hart, Nijenhuis, & Steele, 2006). When the attachment system is stimulated by hunger, discomfort, or threat, the child instinctively seeks proximity to attachment figures. But during proximity with a person who is threatening, the defensive subsystems of flight, fight, freeze, or feigned death/shut down behaviors are mobilized. The cry for help is truncated because the person whom the child would turn to is the threat. Children who suffer attachment trauma fall into the dissociative–disorganized category and are generally unable to effectively auto- or interactively regulate, having experienced extremes of low arousal (as in neglect) and high arousal (as in abuse) that tend to endure over time (Schore, 2009b). In the context of chronic danger, patterns of high sympathetic dominance are apt to become established, along with elevated heart rate, higher cortisol levels, and easily activated alarm responses. Children must be hypervigilantly prepared and on guard to avoid danger yet primed to quickly activate a dorsal vagal feigned death state in the face of inescapable threat. In the context of neglect, instead of increased sympathetic nervous system tone, increased dorsal vagal tone, decreased heart rate, and shutdown (Schore, 2001a) may become chronic, reflecting both the lack of stimulation in the environment and the need to be unobtrusive.

The two board games that best approximate the strategies of war are chess and the Asian game of go. In chess, the board is small. In comparison to go, the attack comes relatively quickly, forcing a decisive battle.... Go is much less formal. It is played on a large grid, with 361 intersections — nearly six times as many positions as in chess.... [A game of go] can last up to three hundred moves. The strategy is more subtle and fluid than chess, developing slowly; the more complex the pattern your stones initially create on the board, the harder it is for your opponent to understand your strategy. Fighting to control a particular area is not worth the trouble: You have to think in larger terms, to be prepared to sacrifice an area in order eventually to dominate the board. What you are after is not an entrenched position but mobility. With mobility you can isolate your opponent in small areas and then encircle them... Chess is linear, position oriented, and aggressive; go is nonlinear and fluid. Aggression is indirect until the end of the game, when the winner can surround the opponents' stones at an accelerated pace.

While we can celebrate that the civil-rights movement has come of age, we must also recognize that the basic recalcitrance of the South has not yet been broken. True, substantial progress has been made: It is deeply significant that a powerful financial and industrial force has emerged in some southern regions, which is prepared to tolerate change in order to avoid costly chaos. This group in turn permits the surfacing of middle-class elements who are further splitting the monolithic front of segregation. Southern church, labor and human-relations groups today articulate sentiments that only yesterday would have been pronounced treasonable in the region. Nevertheless, a deeply entrenched social force, convinced that it need yield nothing of substantial importance, continues to dominate southern life. And even in the North, the will to preserve the status quo maintains a rocklike hardness underneath the cosmetic surface.

My conception of freedom. — The value of a thing sometimes does not lie in that which one attains by it, but in what one pays for it — what it costs us. I shall give an example. Liberal institutions cease to be liberal as soon as they are attained: later on, there are no worse and no more thorough injurers of freedom than liberal institutions. Their effects are known well enough: they undermine the will to power; they level mountain and valley, and call that morality; they make men small, cowardly, and hedonistic — every time it is the herd animal that triumphs with them. Liberalism: in other words, herd-animalization. These same institutions produce quite different effects while they are still being fought for; then they really promote freedom in a powerful way. On closer inspection it is war that produces these effects, the war for liberal institutions, which, as a war, permits illiberal instincts to continue. And war educates for freedom. For what is freedom? That one has the will to assume responsibility for oneself. That one maintains the distance which separates us. That one becomes more indifferent to difficulties, hardships, privation, even to life itself. That one is prepared to sacrifice human beings for one's cause, not excluding oneself. Freedom means that the manly instincts which delight in war and victory dominate over other instincts, for example, over those of "pleasure." The human being who has become free — and how much more the spirit who has become free — spits on the contemptible type of well-being dreamed of by shopkeepers, Christians, cows, females, Englishmen, and other democrats. The free man is a warrior. How is freedom measured in individuals and peoples? According to the resistance which must be overcome, according to the exertion required, to remain on top. The highest type of free men should be sought where the highest resistance is constantly overcome: five steps from tyranny, close to the threshold of the danger of servitude. This is true psychologically if by "tyrants" are meant inexorable and fearful instincts that provoke the maximum of authority and discipline against themselves; most beautiful type: Julius Caesar. This is true politically too; one need only go through history. The peoples who had some value, attained some value, never attained it under liberal institutions: it was great danger that made something of them that merits respect. Danger alone acquaints us with our own resources, our virtues, our armor and weapons, our spirit, and forces us to be strong. First principle: one must need to be strong — otherwise one will never become strong. Those large hothouses for the strong — for the strongest kind of human being that has so far been known — the aristocratic commonwealths of the type of Rome or Venice, understood freedom exactly in the sense in which I understand it: as something one has or does not have, something one wants, something one conquers.

new influenza virus emerges, it is highly competitive, even cannibalistic. It usually drives older types into extinction. This happens because infection stimulates the body’s immune system to generate all its defenses against all influenza viruses to which the body has ever been exposed. When older viruses attempt to infect someone, they cannot gain a foothold. They cease replicating. They die out. So, unlike practically every other known virus, only one type—one swarm or quasi species—of influenza virus dominates at any given time. This itself helps prepare the way for a new pandemic, since the more time passes, the fewer people’s immune systems will recognize other antigens.

We’ll push the divorce through one way or another, but I want you to be prepared. This is Dominic Davenport. It could get ugly. “ “Even though we don’t have children and I don’t want any of his assets?” “The problem isn’t the assets, Mrs. Davenport. It’s you. He doesn’t want to let you go, and unless you can convince him otherwise, it’s going to be a long fight.

But the body is also directly involved in a political field; power relations have an immediate hold upon it; they invest it, mark it, train it, torture it, force it to carry out tasks, to perform ceremonies, to emit signs. The political investment of the body is bound up, in accordance with complex reciprocal relations, with its economic use; it is largely as a force of production that the body is invested with relations of power and domination; but, on the other hand, its constitution as labour power is possible only if it is caught up in a system of subjection (in which need is also a political instrument meticulously prepared, calculated and used); the body becomes a useful force only if it is both a productive body and a subjected body. This subjection is not only obtained by the instruments of violence or ideology; it can also be direct, physical, pitting force against force, bearing on material elements, and yet without involving violence; it may be calculated, organized, technically thought out; it may be subtle, make use neither of weapons nor of terror and yet remain of a physical order.

Of the three primary instinctual defense systems, the immobility state is controlled by the most primitive of the physiological subsystems. This neural system (mediated by the unmyelinated portion of the vagus nerve) controls energy conservation and is triggered only when a person perceives that death is imminent—whether from outside, in the form of a mortal threat, or when the threat originates internally, as from illness or serious injury. Both of these challenges require that one hold still and conserve one’s vital energy. When this most archaic system dominates, one does not move; one barely breathes; one’s voice is choked off; and one is too scared to cry. One remains motionless in preparation for either death or cellular restitution.

The time is approaching when we shall have to struggle for the domination of the world, and this struggle will be fought in the name of philosophical principles." In these words he announced the twentieth century. But he was able to announce it because he was warned by the interior logic of nihilism and knew that one of its aims was ascendancy; and thus he prepared the way for this ascendancy.

In previous centuries dominance of Terra relied on placing land and sea forces in strategic positions, jealously guarding the sea routes and entry and exits of choke points such as the Straits of Gibraltar or Malacca Strait. The twentieth century saw air power added to the requirements. In the twenty-first century, positioning assets in Earth Space is a necessity unless a state is prepared to fall far behind its rivals (and allies).

ANA. Has even death failed to refine your soul, Juan? Has the terrible judgment of which my father’s statue was the minister taught you no reverence? DON JUAN. How is that very flattering statue, by the way? Does it still come to supper with naughty people and cast them into this bottomless pit? ANA. It has been a great expense to me. The boys in the monastery school would not let it alone: the mischievous ones broke it; and the studious ones wrote their names on it. Three new noses in two years, and fingers without end. I had to leave it to its fate at last; and now I fear it is shockingly mutilated. My poor father! DON JUAN. Hush! Listen! [Two great chords rolling on syncopated waves of sound break forth: D minor and its dominant: a sound of dreadful joy to all musicians]. Ha! Mozart’s statue music. It is your father. You had better disappear until I prepare him. [She vanishes].

The Muslim world in general, the Arab world in particular was confirmed in its grievances, particularly that the West was prepared to use its overwhelming military superiority to keep Muslims subordinate. 'Europe', the Europe of the Franco-German plan to create a federal union strong enough to stand on terms of equality with the United States as a world power, had been humiliated by the failure of its efforts to avert the war. Liberal opinion, dominant throughout the European media and academia, strong also in their American equivalents, was outraged by the spectacle of raw military force supplanting reason and legality as the means by which relations between states were ordered. Reality is an uncomfortable companion, particularly to people of good will. George H.W. Bush's proclamation of a new world order had persuaded too many in the West that the world's future could be managed within a legal framework, by discussion and conciliation. The warning uttered by his son that the United States was determined to bring other enemies of nuclear and regional stability to book - Iran, North Korea - was founded by his political opponents profoundly unsettling. The reality of the Iraq campaign of March - April 2003 is, however, a better guide to what needs to be done to secure the safety of our world than any amount of law-making or treaty-writing can offer.

The female sense of sharing originated as familial sharing-care of the young, the gathering and preparation of food, sharing joys, love and sorrows. Funeral lamentation originated with women. Religion began as a female monopoly, wrested from them only after its social power became too dominant. Women were the first medical researchers and Practitioners. There has never been any clear balance between the sexes because power goes with certain roles as it certainly goes with knowledge.

Imagine you live on a planet where the dominant species is far more intellectually sophisticated than human beings but often keeps humans as companion animals. They are called the Gorns. They communicate with each other via a complex combination of telepathy, eye movements & high-pitched squeaks, all completely unintelligible & unlearnable by humans, whose brains are prepared for verbal language acquisition only. Humans sometimes learn the meaning of individual sounds by repeated association with things of relevance to them. The Gorns & humans bond strongly but there are many Gorn rules that humans must try to assimilate with limited information & usually high stakes. You are one of the lucky humans who lives with the Gorns in their dwelling. Many other humans are chained to small cabanas in the yard or kept in outdoor pens of varying size. They are so socially starved they cannot control their emotions when a Gorn goes near them. The Gorns agree that they could never be House-Humans. The dwelling you share with your Gorn family is filled with water-filled porcelain bowls.Every time you try to urinate in one,nearby Gorn attack you. You learn to only use the toilet when there are no Gorns present. Sometimes they come home & stuff your head down the toilet for no apparent reason. You hate this & start sucking up to the Gorns when they come home to try & stave this off but they view this as evidence of your guilt. You are also punished for watching videos, reading books, talking to other human beings, eating pizza or cheesecake, & writing letters. These are all considered behavior problems by the Gorns. To avoid going crazy, once again you wait until they are not around to try doing anything you wish to do. While they are around, you sit quietly, staring straight ahead. Because they witness this good behavior you are so obviously capable of, they attribute to “spite” the video watching & other transgressions that occur when you are alone. Obviously you resent being left alone, they figure. You are walked several times a day and left crossword puzzle books to do. You have never used them because you hate crosswords; the Gorns think you’re ignoring them out of revenge. Worst of all, you like them. They are, after all, often nice to you. But when you smile at them, they punish you, likewise for shaking hands. If you apologize they punish you again. You have not seen another human since you were a small child. When you see one you are curious, excited & afraid. You really don’t know how to act. So, the Gorn you live with keeps you away from other humans. Your social skills never develop. Finally, you are brought to “training” school. A large part of the training consists of having your air briefly cut off by a metal chain around your neck. They are sure you understand every squeak & telepathic communication they make because sometimes you get it right. You are guessing & hate the training. You feel pretty stressed out a lot of the time. One day, you see a Gorn approaching with the training collar in hand. You have PMS, a sore neck & you just don’t feel up to the baffling coercion about to ensue. You tell them in your sternest voice to please leave you alone & go away. The Gorns are shocked by this unprovoked aggressive behavior. They thought you had a good temperament. They put you in one of their vehicles & take you for a drive. You watch the attractive planetary landscape going by & wonder where you are going. You are led into a building filled with the smell of human sweat & excrement. Humans are everywhere in small cages. Some are nervous, some depressed, most watch the goings on on from their prisons. Your Gorns, with whom you have lived your entire life, hand you over to strangers who drag you to a small room. You are terrified & yell for your Gorn family to help you. They turn & walk away.You are held down & given a lethal injection. It is, after all, the humane way to do it.

There is a change underway, however. Our society used to be a ladder on which people generally climbed upward. More and more now we are going to a planetary structure, in which the great dominant lower middle class, the class that determines our prevailing values and organizational structures in education, government, and most of society, are providing recruits for the other groups — sideways, up, and even down, although the movement downward is relatively small. As the workers become increasingly petty bourgeois and as middle-class bureaucratic and organizational structures increasingly govern all aspects of our society, our society is increasingly taking on the characteristics of the lower middle class, although the poverty culture is also growing. The working class is not growing. Increasingly we are doing things with engineers sitting at consoles, rather than with workers screwing nuts on wheels. The workers are a diminishing, segment of society, contrary to Marx’s prediction that the proletariat would grow and grow. I have argued elsewhere that many people today are frustrated because we are surrounded by organizational structures and artifacts. Only the petty bourgeoisie can find security and emotional satisfaction in an organizational structure, and only a middle-class person can find them in artifacts, things that men have made, such as houses, yachts, and swimming pools. But human beings who are growing up crave sensation and experience. They want contact with other people, moment-to-moment, intimate contact. I’ve discovered, however, that the intimacy really isn’t there. Young people touch each other, often in an almost ritual way; they sleep together, eat together, have sex together. But I don’t see the intimacy. There is a lot of action, of course, but not so much more than in the old days, I believe, because now there is a great deal more talk than action. This group, the lower middle class, it seems to me, holds the key to the future. I think probably they will win out. If they do, they will resolutely defend our organizational structures and artifacts. They will cling to the automobile, for instance; they will not permit us to adopt more efficient methods of moving people around. They will defend the system very much as it is and, if necessary, they will use all the force they can command. Eventually they will stop dissent altogether, whether from the intellectuals, the religious, the poor, the people who run the foundations, the Ivy League colleges, all the rest. The colleges are already becoming bureaucratized, anyway. I can’t see the big universities or the foundations as a strong progressive force. The people who run Harvard and the Ford Foundation look more and more like lower-middle-class bureaucrats who pose no threat to the established order because they are prepared to do anything to defend the system.

The purpose of the tribe and the nation was no longer to exalt its superiority; they must not seek to dominate, exploit, convert, conquer, or destroy other peoples, but get to know them. The experience of living in a group, coexisting with people—some of whom, despite their kinship, would inevitably be uncongenial—should prepare the tribesman or the patriot for the encounter with foreigners. It should lead to an appreciation of the unity of the human race. Muhammad had managed to redefine the concept of nobility in Arabia, replacing it with a more universal, compassionate, and self-effacing ideal.

The Republicans have successfully persuaded much of the public that they are the party of Joe Sixpack and Democrats are the party of Jessica Yogamat. The result is that today certain swaths of the country are so thoroughly dominated by the radical Republican right that certain federal laws and even constitutional protections are, practically speaking, a dead letter there. If identity liberals were thinking politically, not pseudo-politically, they would concentrate on turning that around at the local level, not on organizing yet another march in Washington or preparing yet another federal court brief. The paradox of identity liberalism is that it paralyzes the capacity to think and act in a way that would actually accomplish the things it professes to want. It is mesmerized by symbols: achieving superficial diversity in organizations, retelling history to focus on marginal and often minuscule groups, concocting inoffensive euphemisms to describe social reality, protecting young ears and eyes already accustomed to slasher films from any disturbing encounter with alternative viewpoints. Identity liberalism has ceased being a political project and has morphed into an evangelical one. The difference is this: evangelism is about speaking truth to power. Politics is about seizing power to defend the truth.

True, the Web produces acute concentration. A large number of users visit just a few sites, such as Google, which, at the time of this writing, has total market dominance. At no time in history has a company grown so dominant so quickly—Google can service people from Nicaragua to southwestern Mongolia to the American West Coast, without having to worry about phone operators, shipping, delivery, and manufacturing. This is the ultimate winner-take-all case study. People forget, though, that before Google, Alta Vista dominated the search-engine market. I am prepared to revise the Google metaphor by replacing it with a new name for future editions of this book.

In “Totalitarianism,” the third and last section, she writes — soaringly and with biblical inflection —“It bases itself on loneliness, on the experience of not belonging to the world at all, which is among the most radical and desperate experiences of man.” Chronic unemployment, inflation and punitive taxation, the debasement or suppression of a public forum for action and debate, the dislocation that comes from moving from nation to nation or job to job, the imposed inconsequence of innocence and guilt, in groups and out groups, the threat of terror — all tools of totalitarian dominance — seem to prepare victims and bullies alike to undervalue their lives.

Witness modern marriage. All rationality has clearly vanished from modern marriage; yet that is no objection to marriage, but to modernity. The rationality of marriage — that lay in the husband's sole juridical responsibility, which gave marriage a center of gravity, while today it limps on both legs. The rationality of marriage — that lay in its indissolubility in principle, which lent it an accent that could be heard above the accident of feeling, passion, and what is merely momentary. It also lay in the family's responsibility for the choice of a spouse. With the growing indulgence of love matches, the very foundation of marriage has been eliminated, that which alone makes an institution of it. Never, absolutely never, can an institution be founded on an idiosyncrasy; one cannot, as I have said, found marriage on "love" — it can be founded on the sex drive, on the property drive (wife and child as property), on the drive to dominate, which continually organizes for itself the smallest structure of domination, the family, and which needs children and heirs to hold fast — physiologically too — to an attained measure of power, influence, and wealth, in order to prepare for long-range tasks, for a solidarity of instinct between the centuries. Marriage as an institution involves the affirmation of the largest and most enduring form of organization: when society cannot affirm itself as a whole, down to the most distant generations, then marriage has altogether no meaning. Modern marriage has lost its meaning — consequently one abolishes it.

They dream of a world in which their simple and radical way of experiencing and perceiving reality would dominate; [35] where they would, of course, be assured safety and prosperity. In this Utopian dream, they imagine that those “others”, different, but also more technically skillful than they are, should be put to work to achieve this goal for the psychopaths and others of their kin. “We”, they say, “after all, will create a new government, one of justice.” [36] They are prepared to fight and to suffer for the sake of such a brave new world, and also, of course, to inflict suffering upon others. Such a vision justifies killing people, whose suffering does not move them to compassion because “they” are not quite conspecific. They do not realize that they will consequently

Recondition your reactions to dominant people. Try to visualize yourself behaving in a firm manner, armed with well-prepared facts and evidence. Practice saying things like “Hold on a minute—I need to consider what you have just said.” Also practice saying “I’m not sure about that. It’s too important to make a snap decision now.” Don’t cave in for fear that someone might shout at you or have a tantrum. Have faith that your own abilities will work if you use them. Non-assertive people are often extremely strong in areas of process, detail, dependability, reliability, and working cooperatively with others. These capabilities all have the potential to undo a dominating personality who has no proper justification. Recognize your strengths and use them to defend and support your position.

In 1234, the canonization of Saint Dominic was finally proclaimed in Toulouse, and Bishop Raymond du Fauga was washing his hands in preparation for dinner when he heard the rumor that a fever-ridden old woman in a nearby house was about to undergo the Cathar ritual. The bishop hurried to her bedside and managed to convince her that he was a friend, then interrogated her on her beliefs, then denounced her as a heretic. He called on her to recant. She refused. The bishop thereupon had her bed carried out into a field, and there she was burned. “And after the bishop and the friars and their companions had seen the business completed,” Brother Guillaume wrote, “they returned to the refectory and, giving thanks to God and the Blessed Dominic, ate with rejoicing what had been prepared for them.

Populists of the Trump variety and the Sanders variety (who are not in fact as different as they seem) are not wrong to see these corporate cosmopolitans as members of a separate, distinct, and thriving class with economic and social interests of its own. Those interests overlap only incidentally and occasionally with those of movement conservatives — and overlap even less as the new nationalist-populist strain in the Republican party comes to dominate the debate on questions such as trade and immigration. Under attack from both the right and the left, free enterprise and free trade increasingly are ideas without a party. As William H. Whyte discovered back in 1956, the capitalists are not prepared to offer an intellectual defense of capitalism or of classical liberalism. They believe in something else: the managers’ dream of command and control.

Once Hopkins showed that this worked in creating one atomic network, the effort could be repeated in building the second, third, and so on: We proved out this plan in several cities of moderate size. Then we undertook New York City. There the market was dominated by a rival brand. Van Camp had slight distribution. In three weeks we secured, largely by letter, 97 per cent distribution. Every grocer saw the necessity of being prepared for that coupon demand. Then one Sunday in a page ad, we inserted the coupon. This just in Greater New York. As a result of that ad, 1,460,000 coupons were presented. We paid $146,000 to the grocers to redeem them. But 1,460,000 homes were trying Van Camp’s Milk after reading our story, and all in a single day. The total cost of that enterprise, including the advertising, was $175,000, mostly spent in redeeming those coupons. In less than nine months that cost came back with a profit. We captured the New York market.

These same institutions produce quite different effects while they are still being fought for; then they really promote freedom in a powerful way. On closer inspection it is war that produces these effects, the war for liberal institutions, which, as a war, permits illiberal instincts to continue. And war educates for freedom. For what is freedom? That one has the will to assume responsibility for oneself. That one maintains the distance which separates us. That one becomes more indifferent to difficulties, hardships, privation, even to life itself. That one is prepared to sacrifice human beings for one's cause, not excluding oneself. Freedom means that the manly instincts which delight in war and victory dominate over other instincts, for example, over those of "pleasure." The human being who has become free — and how much more the spirit who has become free — spits on the contemptible type of well-being dreamed of by shopkeepers, Christians, cows, females, Englishmen, and other democrats. The free man is a warrior.

The second arena is vocation, that powerful, often ignored intersection of faith and calling. Millions of Christ-following teens and young adults are interested in serving in mainstream professions, such as science, law, media, technology, education, law enforcement, military, the arts, business, marketing and advertising, health care, accounting, psychology, and dozens of others. Yet most receive little guidance from their church communities for how to connect these vocational dreams deeply with their faith in Christ. This is especially true for the majority of students who are drawn to careers in the fields of science, including health care, engineering, education, research, computer programming, and so on. These young Christians learn very little in their faith communities about how to live honestly and faithfully in a world dominated by science—much less how to excel in their chosen scientific vocation. Can the Christian community summon the courage to prepare a new generation of professionals to be excellent in their calling and craft, yet humble and faithful where God has asked them to serve?

And she loved you with all her heart." He sprang to his feet and walked up and down the small room. "I don't want love. I haven't time for it. It's weakness. I am a man, and sometimes I want a woman. When I’ve satisfied my passion I'm ready for other things.I can't overcome my desire, but I hate it; it imprisons my spirit; I look forward to the time when I shall be free from all desire and can give myself without hindrance to my work. Because women can do nothing except love, they've given it a ridiculous importance. They want to persuade us that it's the whole of life. It's an insignificant part. I know lust. That's normal and healthy. Love is a disease. Women are the instruments of my pleasure; I have no patience with their claim to be helpmates, partners, companions. “ I had never heard Strickland speak so much at one time. He spoke with a passion of indignation. But neither here nor elsewhere do I pretend to give his exact words; his vocabulary was small, and he had no gift for framing sentences, so that one had to piece his meaning together out of interjections, the expression of his face, gestures and hackneyed phrases. "You should have lived at a time when women were chattels and men the masters of slaves, “ I said. "It just happens that I am a completely normal man." I could not help laughing at this remark, made in all seriousness; but he went on, walking up and down the room like a caged beast, intent on expressing what he felt, but found such difficulty in putting coherently. "When a woman loves you she's not satisfied until she possesses your soul. Because she's weak, she has a rage for domination, and nothing less will satisfy her.She has a small mind and she resents the abstract which she is unable to grasp. She is occupied with material things, and she is jealous of the ideal. The soul of man wanders through the uttermost regions of the universe, and she seeks to imprison it in the circle of her account-book. Do you remember my wife? I saw Blanche little by little trying all her tricks. With infinite patience she prepared to snare me and bind me. She wanted to bring me down to her level; she cared nothing for me, she only wanted me to be hers. She was willing to do everything in the world for me except the one thing I wanted: to leave me alone.

There are many reasons why the tech revolution will hit the emerging world much harder than it will hit Europe and the United States. In developed countries, children are more likely to grow up with digital technologies as toys and then to encounter them in school. Governments in these countries have money to invest in educational systems that prepare workers, both blue and white collar, for change. Their universities have much greater access to state-of-the-art technologies. Their companies produce the innovations that drive tech change in the first place. This creates a dynamic in which high-wage countries are more likely than low-wage ones to dominate the skill-intensive industries that will generate twenty-first-century growth, leaving behind large numbers of those billion-plus people who only recently emerged from age-old deprivation. The wealth in developed countries helps them maintain much stronger social safety nets than in poorer countries to help citizens who lose their jobs, fall ill, or need to care for sick children or aging parents. In short, wealthier countries are both more adaptable and more resilient than developing ones.

The valley of Minas Morgul passed into evil very long ago, and it was a menace and a dread while the banished Enemy dwelt yet far away, and Ithilien was still for the most part in our keeping. As you know, that city was once a strong place, proud and fair, Minas Ithil, the twin sister of our own city. But it was taken by fell men whom the Enemy in his first strength had dominated, and who wandered homeless and masterless after his fall. It is said that their lords were men of Númenor who had fallen into dark wickedness; to them the Enemy had given rings of power, and he had devoured them: living ghosts they were become, terrible and evil. After his going they took Minas Ithil and dwelt there, and they filled it, and all the valley about, with decay: it seemed empty and was not so, for a shapeless fear lived within the ruined walls. Nine Lords there were, and after the return of their Master, which they aided and prepared in secret, they grew strong again. Then the Nine Riders issued forth from the gates of horror, and we could not withstand them. Do not approach their citadel. You will be espied. It is a place of sleepless malice, full of lidless eyes. Do not go that way!

That hidden economy, which still exists today, is one of love. There is self-interest, certainly, in all of these women's endeavors; for their trouble, they get shelter and food. But you don't do any of that - the mind-numbing care of small children, the endless repetition of cooking and laundry, the indignity of having a mind as fine as any man's and no opportunity to exercise it - without love. Either love for the owners of the dirty underwear and the sticky little hands, or love for people whose survival depends on the pittance you make for doing it. Almost three hundred years after Dam Smith was born, women still dominate the "caring professions" - teaching, nursing, social work - and are scarce in positions of financial or political power. Married women who work full-time still do substantially more cleaning, food preparation, and child-engagement tasks than their male partners. And when professional women's work becomes too time consuming, the care of children and the household isn't shared more equally with male partners, but outsourced to other women, frequently poor women of color. It is men who are raised to participate in a strict economy of self-interest. Most women could never afford that.

Dii Nvwati (Cherokee). Translation: Skunk medicine. The skunk asks us to defend ourselves effectively, without causing further conflict. Self-protection but do no harm. Gangsterish peace-making. That is the kind of masculinity that I try to embody. With my leadership, with my poise, with my privileges. As my body continues on a journey of thickening, muscle hardening, limbs lengthening, Ayurvedic drying, shorter synapse pathways, fuzzier intuition, and choppier verbal articulation all facilitated by weekly testosterone injections these are poignant lessons to forward. The objective is for men and masculine people to not yield our power to others… Women and femme people don’t need our paternalistic sickle to swath as we ‘tap out.’ We must figure out power without domination. The skunk asks us to use our powers effectively, without wiping ourselves out. Without recapitulating top down, give-less-to-get-more social structures. Just as the skunk does not seek to be the bear, let us not attempt to trade places with the oppressor. Let us navigate a road of paradigm shifting that seeks to salve both current social and economic injuries, but also prepare a sustainable method of being for seven generations to come.

I think that's quite true. and in fact the people who understand this the best are those who are carrying out the control and domination in the more free societies. like the U.S. and England, where popular struggles have have won a lot of freedoms over the years and the state has limited capacity to coerce. It is very striking that it's precisely in those societies that elite groups—the business world, state managers and so on—recognized early on that they are going to have to develop massive methods of control of attitude and opinion, because you cannot control people by force anymore and therefore you have to modify their consciousness so that they don't perceive that they are living under conditions of alienation, oppression, subordination and so on. In fact, that's what probably a couple trillion dollars are spent on each year in the U.S., very self-consciously, from the framing of television advertisements for two-year olds to what you are taught in graduate school economics programs. It's designed to create a consciousness of subordination and it's also intended specifically and pretty consciously to suppress normal human emotions. Normal human emotions are sympathy and solidarity, not just for people but for stranded dolphins. It's just a normal reaction for people. If you go back to the classical political economists, people like Adam Smith, this was just taken for granted as the core of human nature and society. One of the main concentrations of advertising and education is to drive that out of your mind. And it's very conscious. In fact, it's conscious in social policy right in front of our eyes today. Take the effort to destroy Social Security. Well, what's the point of that? There's a lot of scam about financial problems, which is all total nonsense. And, of course, they want Wall Street to make a killing. Underlying it all is something much deeper. Social Security is based on a human emotion and it's a natural human emotion which has to be driven out of people minds, namely the emotion that you care about other people. You care. It's a social and community responsibility to care whether a disabled widow across town has enough food to eat, or whether a kid across the street can go to school. You have to get that out of people's heads. You have to make them say, "Look, you are a personal, rational wealth maximizer. If that disabled widow didn't prepare for her own future, it's her problem not your problem. It's not your fault she doesn't have enough to eat so why should you care?

In any case, there are all of those chores that most of us can’t avoid: cleaning, straightening, raking leaves, shopping for groceries, driving the children to various activities, preparing food, washing dishes, washing the car, commuting, performing the routine, repetitive aspects of our jobs. This is the “in-between time,” the stuff we have to take care of before getting on to the things that count. But if you stop to think about it, most of life is “in between.” When goal orientation comes to dominate our thoughts, little that seems to really count is left. During the usual nonplayoff year, the actual playing time for a National Football League team is sixteen hours. For the players, does this mean that the other 8,744 hours of the year are “in between”? Does all time take its significance only in terms of the product, the bottom line? And if winning, as the saying goes, is the only thing, does that mean that even the climactic hours achieve their worth merely through victory? There’s another way of thinking about it. Zen practice is ostensibly organized around periods of sitting in meditation and chanting. Yet every Zen master will tell you that building a stone wall or washing dishes is essentially no different from formal meditation. The quality of a Zen student’s practice is defined just as much by how he or she sweeps

Luther's opponent in the Peasants' War, Thomas Muntzer is deeply rooted in mystic tradition . . . Muntzer calls the first step in preparing for God "wonderment": amazement and fright begin when the eternal Word comes into the human heart. "And this wonderment at whether it really is God's Word or not begins to happen when one is a child of six or seven years of age." . . . Muntzer's interest in Gregorian chant and his attempt, rejected by Luther, to integrate it into the German mass, may perhaps be understood as a manifestation of his mystical love for wonderment. In connection with "wonderment," Muntzer quotes from Deuteronomy: "But the word is very near you; it is in your mouth and in your heart" (30:14 RSV). . . This inward word, heard through God's revelation in the abyss of the soul, speaks to human beings without mediation, even without the Bible. Muntzer opposed Luther in the understanding of Scripture. Muntzer's view of the living Word of God as being "so very close to you" - and which constitutes the first step of mystical cognition (cognitio experimen- talis) - represents a break with Luther's appeal for sola scriptura, (the Scriptures alone) as the basic principle of the Reformation puts it. What in the controversy over indulgences had served well in fighting the financial manipulations of the Church of Rome's authorities, namely this basic principle and its critical force, soon came to serve the consolidation of a new clerical domination.

I'd sent that note to Tamlin... and he'd chosen to ignore it. Just as he'd ignored or rejected nearly all of my requests, acted out of his deluded sense of what he believed was right for my well-being and safety. And Lucien had been prepared to take me against my will. Fae males were territorial, dominant, arrogant- but the ones in the Spring Court... something had festered in their training. Because I knew- deep in my bones- that Cassian might push and test my limits, but the moment I said no, he'd back off. And I knew that if... that if I had been wasting away and Rhys had done nothing to stop it, Cassian or Azriel would have pulled me out. They would have taken me somewhere- wherever I needed to be- and dealt with Rhys later. But Rhys... Rhys would never have not seen what was happening to me, would never have been so misguided and arrogant and self-absorbed. He'd know what Ianthe was from the moment he'd met her. And he'd understood what it was like to be a prisoner, and helpless, and to struggle- every day- with the horrors of both. I had loved the High Lord who had shown me the comforts and wonders of Prythian; I had loved the High Lord who let me have the time and food and safety to paint. Maybe a small part of me might always care for him, but... Amarantha had broken us both. Or broken me so that who he was and what I now was no longer fit. And I could let that go. I could accept that. Maybe it would be hard for a while, but... maybe it'd get better.

Cohen continued to struggle with his own well-being. Even though he had achieved his life’s dream of running his own firm, he was still unhappy, and he had become dependent on a psychiatrist named Ari Kiev to help him manage his moods. In addition to treating depression, Kiev’s other area of expertise was success and how to achieve it. He had worked as a psychiatrist and coach with Olympic basketball players and rowers trying to improve their performance and overcome their fear of failure. His background building athletic champions appealed to Cohen’s unrelenting need to dominate in every transaction he entered into, and he started asking Kiev to spend entire days at SAC’s offices, tending to his staff. Kiev was tall, with a bushy mustache and a portly midsection, and he would often appear silently at a trader’s side and ask him how he was feeling. Sometimes the trader would be so startled to see Kiev there he’d practically jump out of his seat. Cohen asked Kiev to give motivational speeches to his employees, to help them get over their anxieties about losing money. Basically, Kiev was there to teach them to be ruthless. Once a week, after the market closed, Cohen’s traders would gather in a conference room and Kiev would lead them through group therapy sessions focused on how to make them more comfortable with risk. Kiev had them talk about their trades and try to understand why some had gone well and others hadn’t. “Are you really motivated to make as much money as you can? This guy’s going to help you become a real killer at it,” was how one skeptical staff member remembered Kiev being pitched to them. Kiev’s work with Olympians had led him to believe that the thing that blocked most people was fear. You might have two investors with the same amount of money: One was prepared to buy 250,000 shares of a stock they liked, while the other wasn’t. Why? Kiev believed that the reluctance was a form of anxiety—and that it could be overcome with proper treatment. Kiev would ask the traders to close their eyes and visualize themselves making trades and generating profits. “Surrendering to the moment” and “speaking the truth” were some of his favorite phrases. “Why weren’t you bigger in the trades that worked? What did you do right?” he’d ask. “Being preoccupied with not losing interferes with winning,” he would say. “Trading not to lose is not a good strategy. You need to trade to win.” Many of the traders hated the group therapy sessions. Some considered Kiev a fraud. “Ari was very aggressive,” said one. “He liked money.” Patricia, Cohen’s first wife, was suspicious of Kiev’s motives and believed that he was using his sessions with Cohen to find stock tips. From Kiev’s perspective, he found the perfect client in Cohen, a patient with unlimited resources who could pay enormous fees and whose reputation as one of the best traders on Wall Street could help Kiev realize his own goal of becoming a bestselling author. Being able to say that you were the

True love is in despair and is enchanted over a glove lost or a handkerchief found, and eternity is required for its devotion and its hopes. It is composed both of the infinitely great and the infinitely little. If you are a stone, be adamant; if you are a plant, be the sensitive plant; if you are a man, be love. Free eBooks at Planet eBook.com 1579 Nothing suffices for love. We have happiness, we desire paradise; we possess paradise, we desire heaven. Oh ye who love each other, all this is contained in love. Understand how to find it there. Love has contemplation as well as heaven, and more than heaven, it has voluptuousness. ‘Does she still come to the Luxembourg?’ ‘No, sir.’ ‘This is the church where she attends mass, is it not?’ ‘She no longer comes here.’ ‘Does she still live in this house?’ ‘She has moved away.’ ‘Where has she gone to dwell?’ ‘She did not say.’ What a melancholy thing not to know the address of one’s soul! Love has its childishness, other passions have their pettinesses. Shame on the passions which belittle man! Honor to the one which makes a child of him! There is one strange thing, do you know it? I dwell in the night. There is a being who carried off my sky when she went away. Oh! would that we were lying side by side in the same grave, hand in hand, and from time to time, in the darkness, gently caressing a finger,—that would suffice for my eternity! Ye who suffer because ye love, love yet more. To die of love, is to live in it. Love. A sombre and starry transfiguration is mingled with this torture. There is ecstasy in agony. Oh joy of the birds! It is because they have nests that they sing. 1580 Les Miserables Love is a celestial respiration of the air of paradise. Deep hearts, sage minds, take life as God has made it; it is a long trial, an incomprehensible preparation for an unknown destiny. This destiny, the true one, begins for a man with the first step inside the tomb. Then something appears to him, and he begins to distinguish the definitive. The definitive, meditate upon that word. The living perceive the infinite; the definitive permits itself to be seen only by the dead. In the meanwhile, love and suffer, hope and contemplate. Woe, alas! to him who shall have loved only bodies, forms, appearances! Death will deprive him of all. Try to love souls, you will find them again. I encountered in the street, a very poor young man who was in love. His hat was old, his coat was worn, his elbows were in holes; water trickled through his shoes, and the stars through his soul. What a grand thing it is to be loved! What a far grander thing it is to love! The heart becomes heroic, by dint of passion. It is no longer composed of anything but what is pure; it no longer rests on anything that is not elevated and great. An unworthy thought can no more germinate in it, than a nettle on a glacier. The serene and lofty soul, inaccessible to vulgar passions and emotions, dominating the clouds and the shades of this world, its follies, its lies, its hatreds, its vanities, its miseries, inhabits the blue of heaven, and no longer feels anything but profound and subterranean shocks of destiny, as the crests of mountains feel the shocks of earthquake. If there did not exist some one who loved, the sun would become extinct.

And then in a swift, calculating move, Rothbury sprang forward, covering her body with his own. For a second her breath felt trapped in her chest and she was instantly immobile underneath his weight. His warm, hard thigh sat heavy between hers. Panting from exertion, a shameful lick of heat ignited deep in her belly. Effortlessly, he joined her wrists together, holding them above her head with only one hand while the long, blunt-tipped fingers of the other trailed a silky path down her cheek. "Who are you?" he whispered. Her breath hitched at the explosion of feeling and thought thrumming through her. He looked so dominant above her, so beautiful, like he was created specifically for seduction. None of her wicked imaginings had prepared her for the plethora of sensations he sparked with only his fingertips upon her face. Belatedly, she realized her body refused to listen to her mind. She had quit squirming. In fact, she had begun to relish the intoxicating feel of his long, lean-muscled body atop hers. His warm, bare chest pressed onto her bodice, his solid thigh planted firmly against her sex. Her eyes dipped to his mouth, which was partially open, baring his straight white teeth. All she would have to do was arch her neck and her mouth would fasten to his. She shivered, surprised and ashamed at the way her body reacted to him. She needed to escape before he discovered her identity. But her mind warred between what was right and what felt wonderful. In the end, years of dire warnings from her pious father about the sins of the flesh returned at least some of her good sense. "Get off of me," she demanded, albeit weakly. "Absolutely not," he growled, his breath feathering hotly against her mouth, her cheek, her neck. "I'll not let you get away now. Not before I find out who you are. Wanted a taste, did you?

If administration actions are not to mock its own rhetoric, the President must now take the lead in mobilizing public opinion behind a new resolve to meet the crisis in our cities. He should now put before Congress a National Emergency Public Works and Reconstruction bill aimed at building housing for homeless victims of the riot-torn ghettos, repairing damaged public facilities, and in the process generating maximum employment opportunities for unskilled and semiskilled workers. Such a bill should be the first step in the imperative reconstruction of all our decaying center cities. Admittedly, the prospects for passage of such a bill in the present Congress are dismal. Congressmen will cry out that the rioters must not be re-warded, thereby further penalizing the very victims of the riots. This, after all, is a Congress capable of defeating a meager $40 million rat extermination program the same week it votes $10 million for an aquarium in the District of Columbia! But the vindictive racial meanness that has descended upon this Congress, already dominated by the revived coalition of Republicans and Dixiecrats, must be challenged—not accommodated. The President must go directly to the people, as Harry Truman did in 1948. He must go to them, not with slogans, but with a timetable for tearing down every slum in the country. There can be no further delay. The daydreamers and utopians are not those of us who have prepared massive Freedom Budgets and similar programs. They are the smugly "practical" and myopic philistines in the Congress, the state legislatures, and the city halls who thought they could sit it out. The very practical choice now before them and the American people is whether we shall have a conscious and authentic democratic social revolution or more tragic and futile riots that tear our nation to shreds.

Those who are willing to work for change, and make changes, too often do so only for the sake of their own liberation, without much thought to the oppression of others—especially other species. Feminists lobby against sex wage discrepancies, gays fight homophobic laws, and the physically challenged demand greater access—each fighting for injustices that affect their lives, and/or the lives of their loved ones. Yet these dedicated activists usually fail to make even a slight change in their consumer choices for the sake of other much more egregiously oppressed and exploited individuals. While it is important to fight for one’s own liberation, it is counterproductive (not to mention selfish and small minded) to fight for one’s own liberation while willfully continuing to oppress others who are yet lower on the rungs of hierarchy. While fighting for liberation, it makes no sense for feminists to trample on gays, for gays to trample on the physically challenged, or for the physically challenged to trample on feminists. It also makes no sense for any of these social justice activists to willfully exploit factory farmed animals. Can we not at least avoid exploiting and dominating others while working for our personal liberation? Those who seek greater justice—whatever their cause—must make choices that diminish the cruel exploitation of others. As a matter of consistency and solidarity, social justice activists must reject dairy products, eggs, and flesh. There is no other industry as cruel and oppressive as factory farming. With regard to numbers affected, extent and length of suffering, and numbers of premature deaths, no other industry can even approach factory farming. Billions of individuals are exploited from genetically engineered birth, through excruciating confinement, to conveyor belt dismemberment. Consequently, there is no industry more appropriate for social justice activists to boycott. Even if we aren’t prepared to take a public stand, or take on another cause, we must at least make a private commitment on behalf of cows, pigs, and hens by leaving animal products on the shelf at the grocery store.

I have seen the First and Second Insights,” he said, stepping closer. “And I’ll tell you something. I think it is all happening just as the Manuscript says. We are changing our world view. I can see it in psychology.” “What do you mean?” He took a breath. “My field is conflict, looking at why humans treat each other so violently. We’ve always known that this violence comes from the urge humans feel to control and dominate one another, but only recently have we studied this phenomenon from the inside, from the point of view of the individual’s consciousness. We have asked what happens inside a human being that makes him want to control someone else. We have found that when an individual walks up to another person and engages in a conversation, which happens billions of times each day in the world, one of two things can happen. That individual can come away feeling strong or feeling weak, depending on what occurs in the interaction.” I gave him a puzzled look and he appeared slightly embarrassed at having rushed into a long lecture on the subject. I asked him to go on. “For this reason,” he added, “we humans always seem to take a manipulative posture. No matter what the particulars of the situation, or the subject matter, we prepare ourselves to say whatever we must in order to prevail in the conversation. Each of us seeks to find some way to control and thus to remain on top in the encounter. If we are successful, if our viewpoint prevails, then rather than feel weak, we receive a psychological boost. “In other words we humans seek to outwit and control each other not just because of some tangible goal in the outside world that we’re trying to achieve, but because of a lift we get psychologically. This is the reason we see so many irrational conflicts in the world both at the individual level and at the level of nations.” “The consensus in my field is that this whole matter is now emerging into public consciousness. We humans are realizing how much we manipulate each other and consequently we’re reevaluating our motivations. We’re looking for another way to interact. I think this reevaluation will be part of the new world view that the Manuscript speaks of.

With the increasing recognition of Jews as the parasitic germs of these diseases, state after state was forced in the last years to take a position on this fateful question for nations. Imbued with the instinct of self-preservation, they had to take those measures which were suited to protect for good their own people against this international poison. Even if Bolshevik Russia is the concrete product of this Jewish infection, one should not forget that democratic capitalism creates the conditions for it. In this way, the Jews prepare what the same Jews execute in the second stage of this process. In the first stage, they deprive the majority of men of their rights and reduce them to helpless slaves. Or, as they themselves put it, they make them expropriated proletarians in order to spur them on, as a fanaticized mob, to destroy the foundations of their state. Later, this is followed by the extermination of their own national intelligentsia, and finally by the elimination of all cultural foundations that, as a thousand-year-old heritage, could provide these people with their inner worth or serve as a warning to the future. What remains after that is the beast in man and a Jewish class that, as parasites in leadership positions, will in the end destroy the fertile soil on which it thrives. On this process-which according to Mommsen results in the Jewish engineered decomposition of people and states-the young, awakening Europe has now declared war. Proud and honorable people in other parts of the world have allied themselves to it. They will be joined by hundreds of millions of oppressed men who, irrespective of how their present leaders may view this, will one day break their chains. The end of these liars will come, liars who claim to protect the world against a threatening domination but who actually only seek to save their own world-rule. We are now in the midst of this mighty, truly historic awakening of the people, partly as leading, acting, or performing men. On the one side stand the men of the democracies that form the heart of Jewish capitalism, with their whole dead weight of dusty theories of state, their parliamentary corruption, their outdated social order, their Jewish brain trusts, their Jewish newspapers, stock exchanges, and banks-a combination, a mix of political and economic racketeers of the worst sort; on their side, there is the Bolshevik state, that is, that number of brutish men over whom the Jew, as in the Soviet Union, wields his bloody whip. And on the other side stand those nations who fight for their freedom and independence, for the securing of their people’s daily bread. Adolf Hitler – speech to the Reichstag April 26, 1942

For while asceticism is certainly an important strand in the frugal tradition, so, too, is the celebration of simple pleasures. Indeed, one argument that is made repeatedly in favor of simple living is that it helps one to appreciate more fully elementary and easily obtained pleasures such as the enjoyment of companionship and natural beauty. This is another example of something we have already noted: the advocates of simple living do not share a unified and consistent notion of what it involves. Different thinkers emphasize different aspects of the idea, and some of these conflict. Truth, unlike pleasure, has rarely been viewed as morally suspect. Its value is taken for granted by virtually all philosophers. Before Nietzsche, hardly anyone seriously considered as a general proposition the idea that truth may not necessarily be beneficial.26 There is a difference, though, between the sort of truth the older philosophers had in mind and the way truth is typically conceived of today. Socrates, the Epicureans, the Cynics, the Stoics, and most of the other sages assume that truth is readily available to anyone with a good mind who is willing to think hard. This is because their paradigm of truth—certainly the truth that matters most—is the sort of philosophical truth and enlightenment that can be attained through a conversation with like-minded friends in the agora or the garden. Searching for and finding such truth is entirely compatible with simple living. But today things are different. We still enjoy refined conversation about philosophy, science, religion, the arts, politics, human nature, and many other areas of theoretical interest. And these conversations do aim at truth, in a sense. As Jürgen Habermas argues, building on Paul Grice’s analysis of conversational conventions, regardless of how we actually behave and our actual motivations, our discussions usually proceed on the shared assumption that we are all committed to establishing the truth about the topic under discussion.27 But a different paradigm of truth now dominates: the paradigm of truth established by science. For the most part this is not something that ordinary people can pursue by themselves through reflection, conversation, or even backyard observation and experiment. Does dark matter exist? Does eating blueberries decrease one’s chances of developing cancer? Is global warming producing more hurricanes? Does early involvement with music and dance make one smarter or morally better? Are generous people happier than misers? People may discuss such questions around the table. But in most cases when we talk about such things, we are ultimately prepared to defer to the authority of the experts whose views and findings are continually reported in the media.

The fate of the Gospels was decided by death—it hung on the “cross.”... It was only death, that unexpected and shameful death; it was only the cross, which was usually reserved for the canaille only—it was only this appalling paradox which brought the disciples face to face with the real riddle: “Who was it? what was it?”—The feeling of dismay, of profound affront and injury; the suspicion that such a death might involve a refutation of their cause; the terrible question, “Why just in this way?”—this state of mind is only too easy to understand. Here everything must be accounted for as necessary; everything must have a meaning, a reason, the highest sort of reason; the love of a disciple excludes all chance. Only then did the chasm of doubt yawn: “Who put him to death? who was his natural enemy?”—this question flashed like a lightning-stroke. Answer: dominant Judaism, its ruling class. From that moment, one found one’s self in revolt against the established order, and began to understand Jesus as in revolt against the established order. Until then this militant, this nay-saying, nay-doing element in his character had been lacking; what is more, he had appeared to present its opposite. Obviously, the little community had not understood what was precisely the most important thing of all: the example offered by this way of dying, the freedom from and superiority to every feeling of ressentiment—a plain indication of how little he was understood at all! All that Jesus could hope to accomplish by his death, in itself, was to offer the strongest possible proof, or example, of his teachings in the most public manner.... But his disciples were very far from forgiving his death—though to have done so would have accorded with the Gospels in the highest degree; and neither were they prepared to offer themselves, with gentle and serene calmness of heart, for a similar death.... On the contrary, it was precisely the most unevangelical of feelings, revenge, that now possessed them. It seemed impossible that the cause should perish with his death: “recompense” and “judgment” became necessary (—yet what could be less evangelical than “recompense,” “punishment,” and “sitting in judgment”!). Once more the popular belief in the coming of a messiah appeared in the foreground; attention was rivetted upon an historical moment: the “kingdom of God” is to come, with judgment upon his enemies.... But in all this there was a wholesale misunderstanding: imagine the “kingdom of God” as a last act, as a mere promise! The Gospels had been, in fact, the incarnation, the fulfilment, the realization of this “kingdom of God.” It was only now that all the familiar contempt for and bitterness against Pharisees and theologians began to appear in the character of the Master—he was thereby turned into a Pharisee and theologian himself!

Any parent would be dismayed to think that this was their child’s experience of learning, of socializing, and of herself. Maya is an introvert; she is out of her element in a noisy and overstimulating classroom where lessons are taught in large groups. Her teacher told me that she’d do much better in a school with a calm atmosphere where she could work with other kids who are “equally hardworking and attentive to detail,” and where a larger portion of the day would involve independent work. Maya needs to learn to assert herself in groups, of course, but will experiences like the one I witnessed teach her this skill? The truth is that many schools are designed for extroverts. Introverts need different kinds of instruction from extroverts, write College of William and Mary education scholars Jill Burruss and Lisa Kaenzig. And too often, “very little is made available to that learner except constant advice on becoming more social and gregarious.” We tend to forget that there’s nothing sacrosanct about learning in large group classrooms, and that we organize students this way not because it’s the best way to learn but because it’s cost-efficient, and what else would we do with our children while the grown-ups are at work? If your child prefers to work autonomously and socialize one-on-one, there’s nothing wrong with her; she just happens not to fit the prevailing model. The purpose of school should be to prepare kids for the rest of their lives, but too often what kids need to be prepared for is surviving the school day itself. The school environment can be highly unnatural, especially from the perspective of an introverted child who loves to work intensely on projects he cares about, and hang out with one or two friends at a time. In the morning, the door to the bus opens and discharges its occupants in a noisy, jostling mass. Academic classes are dominated by group discussions in which a teacher prods him to speak up. He eats lunch in the cacophonous din of the cafeteria, where he has to jockey for a place at a crowded table. Worst of all, there’s little time to think or create. The structure of the day is almost guaranteed to sap his energy rather than stimulate it. Why do we accept this one-size-fits-all situation as a given when we know perfectly well that adults don’t organize themselves this way? We often marvel at how introverted, geeky kids “blossom” into secure and happy adults. We liken it to a metamorphosis. However, maybe it’s not the children who change but their environments. As adults, they get to select the careers, spouses, and social circles that suit them. They don’t have to live in whatever culture they’re plunked into. Research from a field known as “person-environment fit” shows that people flourish when, in the words of psychologist Brian Little, they’re “engaged in occupations, roles or settings that are concordant with their personalities.” The inverse is also true: kids stop learning when they feel emotionally threatened.

Anarchism is the great liberator of man from the phantoms that have held him captive; it is the arbiter and pacifier of the two forces for individual and social harmony. To accomplish that unity, Anarchism has declared war on the pernicious influences which have so far prevented the harmonious blending of individual and social instincts, the individual and society. Religion, the dominion of the human mind; Property, the dominion of human needs; and Government, the dominion of human conduct, represent the stronghold of man's enslavement and all the horrors it entails. Religion! How it dominates man's mind, how it humiliates and degrades his soul. God is everything, man is nothing, says religion. But out of that nothing God has created a kingdom so despotic, so tyrannical, so cruel, so terribly exacting that naught but gloom and tears and blood have ruled the world since gods began. Anarchism rouses man to rebellion against this black monster. Break your mental fetters, says Anarchism to man, for not until you think and judge for yourself will you get rid of the dominion of darkness, the greatest obstacle to all progress. Property, the dominion of man's needs, the denial of the right to satisfy his needs. Time was when property claimed a divine right, when it came to man with the same refrain, even as religion, "Sacrifice! Abnegate! Submit!" The spirit of Anarchism has lifted man from his prostrate position. He now stands erect, with his face toward the light. He has learned to see the insatiable, devouring, devastating nature of property, and he is preparing to strike the monster dead. "Property is robbery," said the great French Anarchist, Proudhon. Yes, but without risk and danger to the robber. Monopolizing the accumulated efforts of man, property has robbed him of his birthright, and has turned him loose a pauper and an outcast. Property has not even the time-worn excuse that man does not create enough to satisfy all needs. The A B C student of economics knows that the productivity of labor within the last few decades far exceeds normal demand a hundredfold. But what are normal demands to an abnormal institution? The only demand that property recognizes is its own gluttonous appetite for greater wealth, because wealth means power; the power to subdue, to crush, to exploit, the power to enslave, to outrage, to degrade. America is particularly boastful of her great power, her enormous national wealth. Poor America, of what avail is all her wealth, if the individuals comprising the nation are wretchedly poor? If they live in squalor, in filth, in crime, with hope and joy gone, a homeless, soilless army of human prey. It is generally conceded that unless the returns of any business venture exceed the cost, bankruptcy is inevitable. But those engaged in the business of producing wealth have not yet learned even this simple lesson. Every year the cost of production in human life is growing larger (50,000 killed, 100,000 wounded in America last year); the returns to the masses, who help to create wealth, are ever getting smaller. Yet America continues to be blind to the inevitable bankruptcy of our business of production. Nor is this the only crime of the latter. Still more fatal is the crime of turning the producer into a mere particle of a machine, with less will and decision than his master of steel and iron. Man is being robbed not merely of the products of his labor, but of the power of free initiative, of originality, and the interest in, or desire for, the things he is making.

If you are preparing for an important meeting or event, for instance, you often fantasize about everything that could possibly go wrong beforehand. This is basically just an anxious mind generating a negative, insecure, and incapable image of itself. With visualization, the very space of our imagination, often dominated by fantasies of the future and nightmares of the past, could be converted into a kind of mindfully creative space, a kind of movie studio that actually benefits sentient beings.

Few people wanted to hear that, despite appearances, since the end of slavery our nation has remained trapped in a cycle of reform, backlash, and reformation of systems of racialized social control. Things have changed since then. As I write this, Donald Trump is president of the United States. For many, this feels like whiplash. After eight years of Barack Obama in the White House—a man who embraced the rhetoric (though not the politics) of the Civil Rights Movement—we now have a president who embraces the rhetoric and the politics of white nationalism. This is a president who openly stokes racial animosity and even racial violence, who praises dictators (and likely aspires to be one), who behaves like a petulant toddler on Twitter, and who has a passionate, devoted following of millions of people who proudly say they want to “make America great again” by taking us back to a time that we’ve left behind. We are now living in an era of unabashed racialism, a time when many white Americans feel free to speak openly of their nostalgia for an age when their cultural, political, and economic dominance could be taken for granted—no apologies required. It can no longer be denied that the colorblind veneer of early twenty-first-century American democracy was just that: a veneer. Right beneath the surface lay an ugly reality that many Americans were not prepared to face. In so many respects, this book was written in a different world. It was written before a seventeen-year-old black teenager named Trayvon Martin was killed in a gated community by a self-appointed

- Hitler prepared for battle by infiltrating Frances airwaves. Germany hired native-French broadcasters to unsuspecting listeners to tune in to amusing radio shows and music. Many listeners were oblivious to the propaganda was subtly included. These radio commentators expressed worry over the German army’s dominance and military strength, and predicted that France could not withstand an attack, The doubt Hitler’s radio programs planted in French minds quickly spread. Edmond Taylor, a correspondent for the Chicago Tribune who lived in France during this period, witnessed Hitler’s intricately choreographed propaganda campaign and how it crumbled Frances resolve. Describing it as a “strategy of terror,’ Taylor reported that Germany spent enormous amounts on propaganda and even bribed French newspapers to publish stories that confirmed the rumors of Germany’s superiority. According to Taylor, Germany’s war of ideas planted a sense of dread “in the of France that spread like a monstrous cancer, devouring all ocher emotional faculties [with] an irrational fear [that was] … uncontrollable.” So weakened was the confidence of the French that something as innocuous as a test of Frances air-raid-siren system generated ripples of panic; the mere innuendo of invasion somehow reinforced the idea that France would undoubtedly be defeated. Although the French government made a late attempt at launching an ideological counteroffensive by publicizing the need to defend freedom, it was as effective as telling citizens to protect themselves from a hurricane by opening an umbrella. When the invasion finally did come, France capitulated in six weeks. By similarly destroying the resolve of his enemies before invading them, Hitler defeated Poland, Finland, Denmark, Norway. Belgium, the Netherlands, and Luxembourg in addition to France, all in under a year. Over 230 million Europeans, once free, fell under Nazi rule.

We are now living in an era of unabashed racialism, a time when many white Americans feel free to speak openly of their nostalgia for an age when their cultural, political, and economic dominance could be taken for granted—no apologies required. It can no longer be denied that the colorblind veneer of early twenty-first-century American democracy was just that: a veneer. Right beneath the surface lay an ugly reality that many Americans were not prepared to face.

Adversity comes before opportunity, but you shouldn’t allow it to be an obstacle to stop you from drawing your opportunity out of it. God created all of us with a purpose—tribulations will refine and prepare us for the high purpose if we don’t give up or give in. The spirituality that shaped my life involved struggle between my soul, my psychic nature outside God, which includes the mind and the intellect, and my spirit, my pneuma, my pure consciousness that relates to God. I experienced divine intervention and miracles and always won when I allowed my soul and spirit to work in my life in harmony. In Matthew 10:16, Jesus said, “Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents and harmless as doves.” My services did indeed take me among the wolves, but my dove personality dominated in my life, exposing me to many harms. The good thing is, God used it to strengthen me to fulfill the mission He gave me. My self-confidence and faith grew so strong that I was filled with boldness to take risks in the steps I took toward achieving my goals. Handouts create dependency, but handiness builds independence and self-esteem

It does something to you when you are running close to what you perceive as our limit (back then, I still topped at 40 percent) and there is someone else out there who makes the difficult look effortless. It was obvious that his preparedness was several levels above our own. Captain Connolly did not show up to simply get through the program and graduate so he could collect some wings for his uniform and belong to the unspoken fraternity of supposed badasses at Fort Campbell. He came to explore what he was made of and grow. That required a willingness to set a new standard wherever possible and make a statement, not necessarily to our dumb asses, but to himself. He was respectful to all the instructors and the school, but he was not there to be led... Most people love standards. It gives the brain something to focus on, which helps us reach a place of achievement. Organizational structure and atta' boys from our instructors or bosses keep us motivated to perform and to move up on that bell curve. Captain Connolly did not require external motivation. He trained to his own standard and used the existing structure for his own purposes. Air Assault School became his own personal octagon, where he could test himself on a level even the instructors hadn't imagined. For the next nine days, he put his head down and quietly went about the business of smashing every single standard at Air Assault School. He saw the bar that the instructors pointed to and the rest of us were trying to tap as a hurdle to leap over, and he did it time and again. He understood that his rank only meant something if he sought out a different certification: an invisible badge that says, "I am the example. Follow me, motherfuckers, and I will show you that there is more to this life than so-called authority and stripes or candy on a uniform. I'll show you what true ambition looks like beyond all the external structure in a place of limitless mental growth." He didn't say any of that. He didn't run his mouth at all. I can't recall him uttering word one in ten fucking days, but through his performance and extreme dedication, he dropped breadcrumbs for anybody who was awake and aware enough to follow him. He flashed his tool kit. He showed us what potent, silent, exemplary leadership looked like. He checked into every Gold Group run, which was led by the fastest instructor in that school, and volunteered to be the first to carry the flag... His conditioning was clearly off the charts, and I'm not talking about the physical aspect alone. Being a physical specimen is one thing, but it takes so much more energy to stay mentally prepared enough to arrive every day at a place like Air Assault School on a mission to dominate. The fact that he was able to do that told me it couldn't possibly have been a one-time thing. It had to be the result of countless lonely hours in the gym, on the trails, and in the books. Most of his work was hidden, but it is within that unseen work that self-leaders are made. I suspect the reason he was capable of exceeding any and all standards consistently was because he was dedicated at a level most people cannot fathom in order to stay ready for any and all opportunities. p237

One is not supposed to say that a dominant culture is superior to a nondominant one in any way. But anthropologists generally agree that cultures and subcultures instill different goals, skills, and virtues in their members,32 and it can’t possibly be true that all cultures prepare

Do not despise your inner world. That is the first and most general piece of advice I would offer. Our society is very outward-looking, very taken up with the latest new object, the latest piece of gossip, the latest opportunity for self-assertion and status. But we all begin our lives as helpless babies, dependent on others for comfort, food, and survival itself. And even though we develop a degree of mastery and independence, we always remain alarmingly weak and incomplete, dependent on others and on an uncertain world for whatever we are able to achieve. As we grow, we all develop a wide range of emotions responding to this predicament: fear that bad things will happen and that we will be powerless to ward them off; love for those who help and support us; grief when a loved one is lost; hope for good things in the future; anger when someone else damages something we care about. Our emotional life maps our incompleteness: A creature without any needs would never have reasons for fear, or grief, or hope, or anger. But for that very reason we are often ashamed of our emotions, and of the relations of need and dependency bound up with them. Perhaps males, in our society, are especially likely to be ashamed of being incomplete and dependent, because a dominant image of masculinity tells them that they should be self-sufficient and dominant. So people flee from their inner world of feeling, and from articulate mastery of their own emotional experiences. The current psychological literature on the life of boys in America indicates that a large proportion of boys are quite unable to talk about how they feel and how others feel — because they have learned to be ashamed of feelings and needs, and to push them underground. But that means that they don’t know how to deal with their own emotions, or to communicate them to others. When they are frightened, they don’t know how to say it, or even to become fully aware of it. Often they turn their own fear into aggression. Often, too, this lack of a rich inner life catapults them into depression in later life. We are all going to encounter illness, loss, and aging, and we’re not well prepared for these inevitable events by a culture that directs us to think of externals only, and to measure ourselves in terms of our possessions of externals. What is the remedy of these ills? A kind of self-love that does not shrink from the needy and incomplete parts of the self, but accepts those with interest and curiosity, and tries to develop a language with which to talk about needs and feelings. Storytelling plays a big role in the process of development. As we tell stories about the lives of others, we learn how to imagine what another creature might feel in response to various events. At the same time, we identify with the other creature and learn something about ourselves. As we grow older, we encounter more and more complex stories — in literature, film, visual art, music — that give us a richer and more subtle grasp of human emotions and of our own inner world. So my second piece of advice, closely related to the first, is: Read a lot of stories, listen to a lot of music, and think about what the stories you encounter mean for your own life and lives of those you love. In that way, you will not be alone with an empty self; you will have a newly rich life with yourself, and enhanced possibilities of real communication with others.

A fundamental right of all Canadians in the justice system ought to be the right to use a known language, preferably their mother tongue. Obvious as this may seem, and in spite of the fact that the Charter of Rights and Freedoms enshrines a person's right to an interpreter, there is no program to ensure that Aboriginal people have access to an interpreter in court, nor are they told they have a right to one. Although there are a number of court communicators working in our courts, their mandate is "to assist Native Peoples in the development of a better understanding of their rights, interests, privileges, and responsibilities in relation to the criminal justice system. It is the role of the Court Communicator to assist Native Peoples through the process and attempt to bridge any gaps which may exist." In other words, their job is to interpret cultures, not languages, and their training prepares them mainly to interpret the customs of the dominant society to Aboriginal peoples - not the other way around.

Religion prepares man to leave earth; the Kingdom of God empowers man to dominate the earth. Religion wants to escape earth; the Kingdom of God impacts, influences, and changes earth. Religion brings earth to Heaven; the Kingdom brings Heaven to earth. Seek first the Kingdom of God!

When we see how this world settlement has been able to develop in a short time from a local European conflict into a total world war, and recognize how this world war has been deliberately and plannedly prepared and provoked by Jewish high finance and Jewish Bolshevism in order to crush Germany and National Socialism and thereby clear the way for Jewish Bolshevik world domination in Europe.

But the mentality has changed. More than heroism and great ideals, it is the sufferings of war, the trenches, the mud, the hunger, that are spoken of. And what is it all for? To live and work in freedom, bring up children and for them, assuming people behave rationally, prepare a future in line with the possibilities afforded by our civilization--that is what is desired. Does not the man on the other side calibrating his machine gun to kill me want more or less the same things? Are not his thoughts like mine? Do we have to kill one another for this? These, I believe, were the ideas dominant in Europe after the war. These were the ideas dominant in the books dealing with the Great War

Despite the brusqueness, Kim was prepared to offer the benefit of the doubt to any woman who had shoe-horned her way into a male-dominated environment.

The essence of religion is love. It is very simple. No rituals, ideologies and dogmas are needed. It is a very simple approach towards life. The seeker of truth has to be in a love affair with existence. The question is not whom you love, the thing that matters is that you should love twenty four hours a day. Your love should be like your breathing. Love has the same relationship to the soul as breathing has to the body. Sometimes you are loving with a friend,,sometimes you are loving to a tree and sometimes you are loving to a river.  The soul exists through love, but many people don't have any soul, because they have never started to love. Many people assume that they have a soul, but it is only a potential. If they start loving, their soul will become a reality. Love transforms our potential soul into actuality. It is the greatest miracle of life. It is the greatest mystery of life. There is nothing higher than love. Love is a relationship with the whole. Love is a friendship with everything.  Society has not prepared us for it. On the contrary, society has prepared us for hatred, power, ambition, violence, jealousy, possessiveness and domination. Society has prepared su for kinds of ego trips, but it has not prepared us for love. Love goes against all these things. A loving person cannot be an egoist. That is poison for love. It will kill the spirit of love.  One need not be a Christian, a Hindu or a Mohemmedan to be religious. All that one needs to be religious is to be loving. And through love the soul isborn. Suddenly you start feeling a new quality inside your being. A new door has opened to the shrine, where your center of life exists. And it slowly fills your whole being with life, love and light. 

Why consider military history in a book on wokeness? Because, like the ill-fated French defenses of yesteryear, our theology is not adapted to the major challenge of our day. We are prepared for what you could call “soft postmodernism”—the belief that there is no objective truth, no “ought” in life, and that science tells us the meaning of the cosmos. We are not prepared for the “hard postmodernism” that is now dominant in our culture. Unlike the earlier form of ten to thirty years ago, hard postmodernism presents a very carefully framed argument, many oughts, a clear good group and bad group, and maintains that science—like all disciplines—is shot through with Western rationalism borne of white supremacy.4 If you do not know this, however good your intentions may be, you are equipped for a different struggle than the one that is knocking on your door. Wokeness is not soft postmodernism; wokeness is hard postmodernism.5

So-called Tiger Moms have often been demonized in the press, framed as crass, domineering, and un-American for their single-mindedness in preparing their children for college. Yet “good” Americans—which is to say, upper-middle-class white Americans—do the same thing. They simply cloak conversations about college in the rhetoric of “happiness” and “fit” and “fulfilling one’s potential.” It’s less crass. But it’s still bullshit.

The female sense of sharing originated as familial sharing—care of the young, the gathering and preparation of food, sharing joys, love and sorrows. Funeral lamentation originated with women. Religion began as a female monopoly, wrested from them only after its social power became too dominant. Women were the first medical researchers and practitioners. There has never been any clear balance between the sexes because power goes with certain roles as it certainly goes with knowledge. —THE STOLEN JOURNALS

Relax. Look around. Make a call.” Our SEAL platoon and task unit had trained extensively through dozens of desperate, chaotic, and overwhelming situations to prepare for just such a moment as this. I understood how to implement the Laws of Combat that Jocko had taught us: Cover and Move, Simple, Prioritize and Execute, and Decentralized Command. The Laws of Combat were the key to not just surviving a dire situation such as this, but actually thriving, enabling us to totally dominate the enemy and win. They guided my next move.

Given the obvious “will to power” (as Friedrich Nietzsche called it) of the human race, the enormous energy put into its expression, the early emergence of hierarchies among children, and the childlike devastation of grown men who tumble from the top, I’m puzzled by the taboo with which our society surrounds this issue. Most psychology textbooks do not even mention power and dominance, except in relation to abusive relationships. Everyone seems in denial. In one study on the power motive, corporate managers were asked about their relationship with power. They did acknowledge the existence of a lust for power, but never applied it to themselves. They rather enjoyed responsibility, prestige, and authority. The power grabbers were other men. Political candidates are equally reluctant. They sell themselves as public servants, only in it to fix the economy or improve education. Have you ever heard a candidate admit he wants power? Obviously, the word “servant” is doublespeak: does anyone believe that it’s only for our sake that they join the mudslinging of modern democracy? Do the candidates themselves believe this? What an unusual sacrifice that would be. It’s refreshing to work with chimpanzees: they are the honest politicians we all long for. When political philosopher Thomas Hobbes postulated an insuppressible power drive, he was right on target for both humans and apes. Observing how blatantly chimpanzees jockey for position, one will look in vain for ulterior motives and expedient promises. I was not prepared for this when, as a young student, I began to follow the dramas among the Arnhem chimpanzees from an observation window overlooking their island. In those days, students were supposed to be antiestablishment, and my shoulder-long hair proved it. We considered power evil and ambition ridiculous. Yet my observations of the apes forced me to open my mind to seeing power relations not as something bad but as something ingrained. Perhaps inequality was not to be dismissed as simply the product of capitalism. It seemed to go deeper than that. Nowadays, this may seem banal, but in the 1970s human behavior was seen as totally flexible: not natural but cultural. If we really wanted to, people believed, we could rid ourselves of archaic tendencies like sexual jealousy, gender roles, material ownership, and, yes, the desire to dominate. Unaware of this revolutionary call, my chimpanzees demonstrated the same archaic tendencies, but without a trace of cognitive dissonance. They were jealous, sexist, and possessive, plain and simple. I didn’t know then that I’d be working with them for the rest of my life or that I would never again have the luxury of sitting on a wooden stool and watching them for thousands of hours. It was the most revelatory time of my life. I became so engrossed that I began trying to imagine what made my apes decide on this or that action. I started dreaming of them at night and, most significant, I started seeing the people around me in a different light.