Principle Goal Of Education Quotes

The principle goal of education in the schools should be creating men and women who are capable of doing new things, not simply repeating what other generations have done; men and women who are creative, inventive and discoverers, who can be critical and verify, and not accept, everything they are offered.

Instead of the concrete individual, you have the names of organizations and, at the highest point, the abstract idea of the State as the principle of political reality. The moral responsibility of the individual is then inevitably replaced by the policy of the State (raison d’etat). Instead of moral and mental differentiation of the individual, you have public welfare and the raising of the living standard. The goal and meaning of individual life (which is the only real life) no longer lie in the individual development but in the policy of the State, which is thrust upon the individual from outside and consists in the execution of an abstract idea which ultimately tends to attract all life to itself. The individual is increasingly deprived of the moral decision as to how he should live his own life, and instead is ruled, fed, clothed, and educated as a social unit, accommodated in the appropriate housing unit, and amused in accordance with the standards that give pleasure and satisfaction to the masses. The rulers, in their turn, are just as much social units as the ruled, and are distinguished only by the fact they are specialized mouthpieces of State doctrine. They do not need to be personalities capable of judgment, but thoroughgoing specialists who are unusable outside their line of business. State policy decides what shall be taught and studied.

The only principle of Success in Life :"You must be present to win.

The most important principle for self discovery and to taste success is rather than changing other's attitude changes your own. And always remember same sun which melts the butter also hardens the clay

The ultimate goal of Pythagorean and Platonic philosophy was assimilation to god through the cultivation of virtue and truth. It meant a return to the first principles reached through philosophical education (paideia) and recollection (anamnesis), scientific investigation, contemplation, and liturgy (or theurgic ascent), based on the ineffable symbols and sacramental rites.

The only principle which will make you more content, less bitter is to live a life that has "Less excuses, more results. Less distraction, more focus. Less me, more we. Live with "Gratitude" not with "Greytitude

Too many people who teach have no idea of the principle of teaching. The goal of education is to expand the mind. A person’s mind cannot be expanded unless he or she is motivated. There are many ways to motivate a person, but there is only one underlying principle: raise expectations.

There are countries in which the communal provision of housing, transport, education and health care is so inferior that inhabitants will naturally seek to escape involvement with the masses by barricading themselves behind solid walls. The desire for high status is never stronger than in situations where 'ordinary' life fails to answer a median need for dignity or comfort. Then there are communities—far fewer in number and typically imbued with a strong (often Protestant) Christian heritage—whose public realms exude respect in their principles and architecture, and whose citizens are therefore under less compulsion to retreat into a private domain. Indeed, we may find that some of our ambitions for personal glory fade when the public spaces and facilities to which we enjoy access are themselves glorious to behold; in such a context, ordinary citizenship may come to seem an adequate goal. In Switzerland's largest city, for instance, the need to own a car in order to avoid sharing a bus or train with strangers loses some of the urgency it has in Los Angeles or London, thanks to Zurich's superlative train network, which is clean, safe, warm and edifying in its punctuality and technical prowess. There is little reason to travel in an automotive cocoon when, for a fare of only a few francs, an efficient, stately tramway will provide transport from point A to point B at a level of comfort an emperor might have envied. One insight to be drawn from Christianity and applied to communal ethics is that, insofar as we can recover a sense of the preciousness of every human being and, even more important, legislate for spaces and manner that embody such a reverence in their makeup, then the notion of the ordinary will shed its darker associations, and, correspondingly, the desires to triumph and to be insulated will weaken, to the psychological benefit of all.

Left to our own devices, we are apt to backslide to our instinctive conceptual ways. This underscores the place of education in a scientifically literate democracy, and even suggests a statement of purpose for it (a surprisingly elusive principle in higher education today). The goal of education is to make up for the shortcomings in our instinctive ways of thinking about the physical and social world. And education is likely to succeed not by trying to implant abstract statements in empty minds but by taking the mental models that are our standard equipment, applying them to new subjects in selective analogies, and assembling them into new and more sophisticated combinations.

It is perhaps easier for an English writer than it is for an Italian to see through that nonsense, and to perceive what it is designed to conceal: the deep structural similarity between communism and fascism, both as theory and as practice, and their common antagonism to parliamentary and constitutional forms of government. Even if we accept the – highly fortuitous – identification of National Socialism and Italian Fascism, to speak of either as the true political opposite of communism is to betray the most superficial understanding of modern history. In truth there is an opposite of all the ‘isms’, and that is negotiated politics, without an ‘ism’ and without a goal other than the peaceful coexistence of rivals. Communism, like fascism, involved the attempt to create a mass popular movement and a state bound together under the rule of a single party, in which there will be total cohesion around a common goal. It involved the elimination of opposition, by whatever means, and the replacement of ordered dispute between parties by clandestine ‘discussion’ within the single ruling elite. It involved taking control – ‘in the name of the people’ – of the means of communication and education, and instilling a principle of command throughout the economy. Both movements regarded law as optional and constitutional constraints as irrelevant – for both were essentially revolutionary, led from above by an ‘iron discipline’. Both aimed to achieve a new kind of social order, unmediated by institutions, displaying an immediate and fraternal cohesiveness. And in pursuit of this ideal association – called a fascio by nineteenth-century Italian socialists – each movement created a form of military government, involving the total mobilization of the entire populace,3 which could no longer do even the most peaceful-seeming things except in a spirit of war, and with an officer in charge. This mobilization was put on comic display, in the great parades and festivals that the two ideologies created for their own glorification.

The educational goal of self-esteem seems to habituate young people to work that lacks objective standards and revolves instead around group dynamics. When self-esteem is artificially generated, it becomes more easily manipulable, a product of social technique rather than a secure possession of one’s own based on accomplishments. Psychologists find a positive correlation between repeated praise and “shorter task persistence, more eye-checking with the teacher, and inflected speech such that answers have the intonation of questions.” 36 The more children are praised, the more they have a stake in maintaining the resulting image they have of themselves; children who are praised for being smart choose the easier alternative when given a new task. 37 They become risk-averse and dependent on others. The credential loving of college students is a natural response to such an education, and prepares them well for the absence of objective standards in the job markets they will enter; the validity of your self-assessment is known to you by the fact it has been dispensed by gatekeeping institutions. Prestigious fellowships, internships, and degrees become the standard of self-esteem. This is hardly an education for independence, intellectual adventurousness, or strong character. “If you don’t vent the drain pipe like this, sewage gases will seep up through the water in the toilet, and the house will stink of shit.” In the trades, a master offers his apprentice good reasons for acting in one way rather than another, the better to realize ends the goodness of which is readily apparent. The master has no need for a psychology of persuasion that will make the apprentice compliant to whatever purposes the master might dream up; those purposes are given and determinate. He does the same work as the apprentice, only better. He is able to explain what he does to the apprentice, because there are rational principles that govern it. Or he may explain little, and the learning proceeds by example and imitation. For the apprentice there is a progressive revelation of the reasonableness of the master’s actions. He may not know why things have to be done a certain way at first, and have to take it on faith, but the rationale becomes apparent as he gains experience. Teamwork doesn’t have this progressive character. It depends on group dynamics, which are inherently unstable and subject to manipulation. On a crew,

[T]o look back on our life and also to discover something that can no longer be made good: the squandering of our youth when our educators failed to employ those eager, hot and thirsty years to lead us towards knowledge of things but used them for a so-called 'classical education'! The squandering of our youth when we had a meagre knowledge of the Greeks and Romans and their languages drummed into us in a way as clumsy as it was painful and one contrary to the supreme principle of all education, that one should offer food only to him who hungers for it ! When we had mathematics and physics forced upon us instead of our being led into despair at our ignorance and having our little daily life, our activities, and all that went on at home, in the work-place, in the sky, in the countryside from morn to night, reduced to thousands of problems, to annoying, mortifying, irritating problems so as to show us that we needed a knowledge of mathematics and mechanics, and then to teach us our first delight in science through showing us the absolute consistency of this knowledge! If only we had been taught to revere these sciences, if only our souls had even once been made to tremble at the way in which the great men of the past had struggled and been defeated and had struggled anew, at the martyrdom which constitutes the history of rigorous science! What we felt instead was the breath of a certain disdain for the actual sciences in favour of history, of 'formal education' and of 'the classics'! And we let ourselves be deceived so easily! Formal education! Could we not have pointed to the finest teachers at our grammar schools, laughed at them and asked: 'are they the products of formal education? And if not, how can they teach it?' And the classics! Did we learn anything of that which these same ancients taught their young people? Did we learn to speak or write as they did? Did we practise unceasingly the fencing-art of conversation, dialectics? Did we learn to move as beautifully and proudly as they did, to wrestle, to throw, to box as they did? Did we learn anything of the asceticism practised by all Greek philosophers? Were we trained in a single one of the antique virtues and in the manner in which the ancients practised it? Was all reflection on morality not utterly lacking in our education not to speak of the only possible critique of morality, a brave and rigorous attempt to live in this or that morality? Was there ever aroused in us any feeling that the ancients regarded more highly than the moderns? Were we ever shown the divisions of the day and of life, and goals beyond life, in the spirit of antiquity? Did we learn even the ancient languages in the way we learn those of living nations namely, so as to speak them with ease and fluency? Not one real piece of ability, of new capacity, out of years of effort! Only a knowledge of what men were once capable of knowing!

LET’S TAKE ACTION Now in a quick recap, put these success-building principles to work: 1. Get a clear fix on where you want to go. Create an image of yourself ten years from now. 2. Write out your ten-year plan. Your life is too important to be left to chance. Put down on paper what you want to accomplish in your work, your home, and your social departments. 3. Surrender yourself to your desires. Set goals to get more energy. Set goals to get things done. Set goals and discover the real enjoyment of living. 4. Let your major goal be your automatic pilot. When you let your goal absorb you, you’ll find yourself making the right decisions to reach your goal. 5. Achieve your goal one step at a time. Regard each task you perform, regardless of how small it may seem, as a step toward your goal. 6. Build thirty-day goals. Day-by-day effort pays off. 7. Take detours in stride. A detour simply means another route. It should never mean surrendering the goal. 8. Invest in yourself. Purchase those things that build mental power and efficiency. Invest in education. Invest in idea starters.

What programs would a prison need to utilize in order to maximize the likelihood that the people sent to it would renounce violence as a behavioral strategy? To begin with, it would need to be an anti-prison. Beginning with its architecture, it would need to convey an entirely different message. Current prisons are modeled architecturally after zoos — or rather, after the kinds of zoos that used to exist, but that have been replaced with zoological parks because the animals' keepers began to realize that the old zoos, with concrete floors and walls and steel bars were too inhumane for animals to survive in. Yet we still keep our human animals in zoos that no humane society would permit for animals. And the architecture itself conveys that message to the prisoners: "You are an animal, for this is a zoo, and zoos are what animals are put in." And then we act surprised when the men and women we treat that way actually behave like animals, both when they are in this human zoo and after they return to the community. So we would need to build an anti-prison that would actually look as if it had been built for human beings rather than animals, i.e. that was as home-like and pleasant and civilized and human as possible. Once we had done that, we could offer those who had been sent there the opportunity to acquire as much education and/or vocational training as they had the ability and energy and interest to obtain. We would of course need to provide treatment for whatever medical, dental, psychiatric, or substance-abuse problems they had, and would want to incorporate many of the principles of a therapeutic community into the everyday routines of this residential school, with frequent group discussions with the other residents and staff members with training in psychotherapy. The goal would be to replace the "monster factories" that most prisons now are with therapeutic communities designed to enable people who are deeply damaged, and damaging, to recover their humanity or to gain a degree of humanity they had never been able to acquire; in short, to help them heal themselves and learn, in the process, how to heal others and even repair some of the damage they have done.

The most effective way of dealing with policy resistance is to find a way of aligning the various goals of the subsystems, usually by providing an overarching goal that allows all actors to break out of their bounded rationality. If everyone can work harmoniously toward the same outcome (if all feedback loops are serving the same goal), the results can be amazing. The most familiar examples of this harmonization of goals are mobilizations of economies during wartime, or recovery after war or natural disaster. Another example was Sweden’s population policy. During the 1930s, Sweden’s birth rate dropped precipitously, and, like the governments of Romania and Hungary, the Swedish government worried about that. Unlike Romania and Hungary, the Swedish government assessed its goals and those of the population and decided that there was a basis of agreement, not on the size of the family, but on the quality of child care. Every child should be wanted and nurtured. No child should be in material need. Every child should have access to excellent education and health care. These were goals around which the government and the people could align themselves. The resulting policy looked strange during a time of low birth rate, because it included free contraceptives and abortion—because of the principle that every child should be wanted. The policy also included widespread sex education, easier divorce laws, free obstetrical care, support for families in need, and greatly increased investment in education and health care.4 Since then, the Swedish birth rate has gone up and down several times without causing panic in either direction, because the nation is focused on a far more important goal than the number of Swedes.

This is a wake up call. Don’t press the snooze alarm. The barbarians are at the gates, and, because they encourage breeding beyond the ability of the breeders to house, feed, and educate the breedees, violence and social disorganization continue. As the most Christian nation on earth watches its civilization dissolve like a Dove bar fallen off of that ark, attempts to enforce irrational superstitious solutions will accelerate. That Branch Davidian thing was a sample. Lots of other messiahs are waiting. Maybe we can have court-ordered Branch Davidian Social Services counseling for people who won’t share their wives with their god’s anointed. Maybe courts can acquit murderers if they believe a god’s finger was on their trigger. Maybe the barbarians will actually succeed in assuring that books, pictures, ideas, doctors, judges and military commanders share their vision. Then we will have a lot of interesting tribal warfare. One useful defense will be humanistic hermeneutics. Hermeneutics is a fancy word for biblical interpretation. When religious types want to make something simple sound holy and mysterious, they often give it an important sounding high falutin’ name. This practice contrasts sharply with the usage of secular humanists, who, in explaining their views, employ simple words, that fall trippingly from the tongue, like ‘eupraxophy.’ Hermeneutics can be an important weapon to use against religious fanatics in the coming ARCW. The hard core nut cases—those who would control every aspect of our lives by forcing us to accept their understanding of the will of their god—tend to share certain operational assumptions. These include the belief that: (1) Every word of the Bible is true. (2) The English translation of the Bible authorized by King James the First of England, completed in 1611, Common Era, is the only fully acceptable, authoritative, and inspired-by-god translation of holy scripture. This translation is accurate in every respect, including punctuation marks. (3) The Bible is the basis of all morality. Without it there can be no morality. (4) The United States of America was established, and should be governed, according to biblical principles. (5) The Bible is without error. (6) No part of the Bible is in conflict with, or contradictory to, any other part. (7) Hermeneutics can be used to clarify and explain those truths of god in the Bible that might appear, to finite minds, to be in conflict. The goal of hermeneutics is to reconcile all portions of the ‘Word of God’ (the Bible) into a seamless, complete, infallible, and final statement of all past and future history (the latter is called prophecy), of divine law, and of how humans should behave and understand morality. The Bible, properly interpreted, is the final word on everything.

18. The Political Left/Right Cycle. Capitalists (i.e., those of the right) and socialists (i.e., those of the left) don’t just have different self-interests—they have different deep-seated ideological beliefs that they are willing to fight for. The typical perspective of the rightist/capitalist is that self-sufficiency, hard work, productivity, limited government interference, allowing people to keep what they make, and individual choice are morally good and good for society. They also believe that the private sector works better than the public sector, that capitalism works best for most people, and that self-made billionaires are the biggest contributors to society. Capitalists are typically driven crazy by financial supports for people who lack productivity and profitability. To them, making money = being productive = getting what one deserves. They don’t pay much attention to whether the economic machine is producing opportunity and prosperity for most people. They can also overlook the fact that their form of profit making is suboptimal when it comes to achieving the goals of most people. For example, in a purely capitalist system, the provision of excellent public education—which is clearly a leading cause of higher productivity and greater wealth across a society—is not a high priority. The typical perspective of the leftist/socialist is that helping each other, having the government support people, and sharing wealth and opportunity are morally good and good for society. They believe that the private sector is by and large run by capitalists who are greedy, while common workers, such as teachers, firefighters, and laborers, contribute more to society. Socialists and communists tend to focus on dividing the pie well and typically aren’t very good at increasing its size. They favor more government intervention, believing those in government will be fairer than capitalists, who are simply trying to exploit people to make more money. I’ve had exposure to all kinds of economic systems all over the world and have seen why the ability to make money, save it, and put it into capital (i.e., capitalism) is an effective motivator of people and allocator of resources that raises people’s living standards. But capitalism is also a source of wealth and opportunity gaps that are unfair, can be counterproductive, are highly cyclical, and can be destabilizing. In my opinion, the greatest challenge for policy makers is to engineer a capitalist economic system that raises productivity and living standards without worsening inequities and instabilities. 21.

Creating a personalized approach to rapid learning provides educators with the autonomy to align their teaching methods with their goals and philosophies. This intentional customization enhances the effectiveness of teaching, promoting a more engaging and efficient learning environment for students.

A custom approach to rapid learning enables educators to craft teaching strategies that resonate with their unique goals and philosophies. By tailoring methods to specific classroom contexts, educators can effectively meet learning objectives and deliver a more engaging and efficient educational experience.

In the crucial step of defining clear objectives for remediation, educators act as architects, constructing specific, measurable, and achievable goals to guide students toward successful learning destinations.

Effective teaching in the core phase requires a shift – students take the lead, actively engaging with the learning process. The teacher becomes a guide, fostering autonomy and motivating students to achieve their educational goals.

The customization of a rapid learning approach empowers educators to align their teaching methods with specific educational goals and philosophies to create a more engaging and efficient learning experience that caters to the distinct context of their classrooms.

During the 1930s, Sweden’s birth rate dropped precipitously, and, like the governments of Romania and Hungary, the Swedish government worried about that. Unlike Romania and Hungary, the Swedish government assessed its goals and those of the population and decided that there was a basis of agreement, not on the size of the family, but on the quality of child care. Every child should be wanted and nurtured. No child should be in material need. Every child should have access to excellent education and health care. These were goals around which the government and the people could align themselves. The resulting policy looked strange during a time of low birth rate, because it included free contraceptives and abortion—because of the principle that every child should be wanted. The policy also included widespread sex education, easier divorce laws, free obstetrical care, support for families in need, and greatly increased investment in education and health care.4 Since then, the Swedish birth rate has gone up and down several times without causing panic in either direction, because the nation is focused on a far more important goal than the number of Swedes.

response to intervention (RTI) is our best hope to provide every child with the additional time and support needed to learn at high levels. RTI’s underlying premise is that schools should not delay providing help for struggling students until they fall far enough behind to qualify for special education, but instead should provide timely, targeted, systematic interventions to all students who demonstrate the need. To achieve this goal, we remain equally convinced that the only way for an organization to successfully implement RTI practices is within the professional learning community (PLC) model.

A Hard Left For High-School History The College Board version of our national story BY STANLEY KURTZ | 1215 words AT the height of the “culture wars” of the late 1980s and early 1990s, conservatives were alive to the dangers of a leftist takeover of American higher education. Today, with the coup all but complete, conservatives take the loss of the academy for granted and largely ignore it. Meanwhile, America’s college-educated Millennial generation drifts ever farther leftward. Now, however, an ambitious attempt to force a leftist tilt onto high-school U.S.-history courses has the potential to shake conservatives out of their lethargy, pulling them back into the education wars, perhaps to retake some lost ground. The College Board, the private company that develops the SAT and Advanced Placement (AP) exams, recently ignited a firestorm by releasing, with little public notice, a lengthy, highly directive, and radically revisionist “framework” for teaching AP U.S. history. The new framework replaces brief guidelines that once allowed states, school districts, and teachers to present U.S. history as they saw fit. The College Board has promised to generate detailed guidelines for the entire range of AP courses (including government and politics, world history, and European history), and in doing so it has effectively set itself up as a national school board. Dictating curricula for its AP courses allows the College Board to circumvent state standards, virtually nationalizing America’s high schools, in violation of cherished principles of local control. Unchecked, this will result in a high-school curriculum every bit as biased and politicized as the curriculum now dominant in America’s colleges. Not coincidentally, David Coleman, the new head of the College Board, is also the architect of the Common Core, another effort to effectively nationalize American K–12 education, focusing on English and math skills. As president of the College Board, Coleman has found a way to take control of history, social studies, and civics as well, pushing them far to the left without exposing himself to direct public accountability. Although the College Board has steadfastly denied that its new AP U.S. history (APUSH) guidelines are politically biased, the intellectual background of the effort indicates otherwise. The early stages of the APUSH redesign overlapped with a collaborative venture between the College Board and the Organization of American Historians to rework U.S.-history survey courses along “internationalist” lines. The goal was to undercut anything that smacked of American exceptionalism, the notion that, as a nation uniquely constituted around principles of liberty and equality, America stands as a model of self-government for the world. Accordingly, the College Board’s new framework for AP U.S. history eliminates the traditional emphasis on Puritan leader John Winthrop’s “City upon a Hill” sermon and its echoes in American history. The Founding itself is demoted and dissolved within a broader focus on transcontinental developments, chiefly the birth of an exploitative international capitalism grounded in the slave trade. The Founders’ commitment to republican principles is dismissed as evidence of a benighted belief in European cultural superiority. Thomas Bender, the NYU historian who leads the Organization of American Historians’ effort to globalize and denationalize American history, collaborated with the high-school and college teachers who eventually came to lead the College Board’s APUSH redesign effort. Bender frames his movement as a counterpoint to the exceptionalist perspective that dominated American foreign policy during the George W. Bush ad ministration. Bender also openly hopes that students exposed to his approach will sympathize with Supreme Court justice Ruth Bader Ginsburg’s willingness to use foreign law to interpret the U.S. Constitution rather than with Justice Antonin Scalia�

The danger with our commitment to the principle of racial equality is that it leads us to confuse tactics with principles. The principle of gaining equal educational opportunity for black children was and is right. But our difficulties came when we viewed racial balance and busing as the only means of achieving that goal.

Since then, every totalitarian movement that has carried on the conspiracy adopts this device of Professor Weishaupts.[36] It was Weishaupt’s goal to draw the power of all countries of the world to the Illuminati through a mass of insiders that operate in the shadows according to a meticulously set plan. Weishaupt dictated as the basic principle of his Order the maxim: “The end justifies the means.” He scorned all concepts of civilization, honesty, honor, decency, morality, ethics and humanity and cast them aside as the despised roots of the weakness that would betray mankind and its civilized adversaries into the hands of the conspirators. Instead, he enshrined as “virtues” lying, deceit, shiftiness, dishonesty, brutality, ruthlessness and murder. In the true etymologic sense of the word, “virtue” is defined as a “source of power”. Weishaupt dictated that these “virtues” were to be inculcated into the young, rising generations through all the devices of education, entertainment and propaganda. He directed that wholesome parental discipline over them should be destroyed so as to make the children ready prey of his ghoulish crew.[37]

Eventually the most important goals of the interview process became clear: to assess how well a candidate’s past behavior and ways of working map to the Amazon Leadership Principles. Managers and interviewers soon learned that the basic information about the candidate—the details of education and employment—are less reliable predictors of the candidate’s ability to work in accord with the Amazon principles.

My analysis work proved that there are thirty major reasons for failure, and thirteen major principles through which people accumulate fortunes. In this chapter, a description of the thirty major causes of failure will be given. As you go over the list, check yourself by it, point by point, for the purpose of discovering how many of these causes-of-failure stand between you and success. 1. UNFAVORABLE HEREDITARY BACKGROUND. There is but little, if anything, which can be done for people who are born with a deficiency in brain power. This philosophy offers but one method of bridging this weakness-through the aid of the Master Mind. Observe with profit, however, that this is the ONLY one of the thirty causes of failure which may not be easily corrected by any individual. 2. LACK OF A WELL-DEFINED PURPOSE IN LIFE. There is no hope of success for the person who does not have a central purpose, or definite goal at which to aim. Ninety-eight out of every hundred of those whom I have analyzed, had no such aim. Perhaps this was the 3. LACK OF AMBITION TO AIM ABOVE MEDIOCRITY. We offer no hope for the person who is so indifferent as not to want to get ahead in life, and who is not willing to pay the price. 4. INSUFFICIENT EDUCATION. This is a handicap which maybe overcome with comparative ease. Experience has proven that the best-educated people are often those who are known as "self-made," or self-educated. It takes more than a college degree to make one a person of education. Any person who is educated is one who has learned to get whatever he wants in life without violating the rights of others. Education consists, not so much of knowledge, but of knowledge effectively and persistently APPLIED. Men are paid, not merely for what they know, but more particularly for WHAT THEY DO WITH THAT WHICH THEY KNOW. 5.LACK OF SELF-DISCIPLINE. Discipline comes through self-control. This means that one must control all negative qualities. Before you can control conditions, you must first control yourself. Self-mastery is the hardest job you will ever tackle. If you do not conquer self, you will be conquered by self. You may see at one and the same time both your best friend and your greatest enemy, by stepping in front of a mirror. 6. ILL HEALTH. No person may enjoy outstanding success without good health. Many of the causes of ill health are subject to mastery and control. These, in the main are: a. Overeating of foods not conducive to health b. Wrong habits of thought; giving expression to negatives. c. Wrong use of, and over indulgence in sex. d. Lack of proper physical exercise e. An inadequate supply of fresh air, due to improper breathing.

Generally speaking, the goals of today's leftists are not in conflict with the accepted morality. On the contrary, the left takes an accepted moral principle, adopts it as its own, and then accuses mainstream society of violating that principle. Examples: racial equality, equality of the sexes, helping poor people, peace as opposed to war, nonviolence generally, freedom of expression, kindness to animals... All these have been deeply rooted values of our society (or at least of its middle and upper classes) for a long time. These values are explicitly or implicitly expressed or presupposed in most of the material presented to us by the mainstream communications media and the educational system. Leftists, especially those of the oversocialized type, usually do not rebel against these principles but justify their hostility to society by claiming (with some degree of truth) that society is not living up to these principles.

human mind, these instructions may appear impractical. It may be helpful, to all who fail to recognize the soundness of the six steps, to know that the information they convey, was received from Andrew Carnegie, who began as an ordinary laborer in the steel mills, but managed, despite his humble beginning, to make these principles yield him a fortune of considerably more than one hundred million dollars. It may be of further help to know that the six steps here recommended were carefully scrutinized by the late Thomas A. Edison, who placed his stamp of approval upon them as being, not only the steps essential for the accumulation of money, but necessary for the attainment of any definite goal. The steps call for no “hard labor.” They call for no sacrifice. They do not require one to become ridiculous, or credulous. To apply them calls for no great amount of education. But the successful application of these six steps does call for sufficient imagination to enable one to see, and to understand, that accumulation of money cannot be left to chance, good fortune, and luck. One must realize that all who have accumulated great fortunes, first did a certain amount of dreaming, hoping, wishing, DESIRING, and PLANNING before they acquired money. You may as well know, right here, that you can never have riches in great quantities, UNLESS you can work yourself into a white heat of DESIRE for money, and actually BELIEVE you will possess it. You may as well know also that every great leader, from the dawn of civilization down to the present, was a dreamer. Christianity is the greatest potential power in the world today, because its founder was an intense dreamer who had the vision and the imagination to see realities in their mental and spiritual form before they had been transmuted into physical form. If you do not see great riches in your imagination, you will never see them in your

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Keynes concluded that citizens both rich and poor would have to be led gradually out of capitalism, a base and repugnant system of morals. His fellow liberals in the 1920s debated the morality and efficacy of capitalism, as well as the correctness of the view that, as one Liberal politician put it, “man’s primary concern is to satisfy in ever ampler degree his physical needs.” For Keynes, this might be human nature, but his entanglement with Bateson and Pearson had immersed him in the notion that biological nature was malleable. Greed would be driven out not just by education but by the eugenic cultivation of “special talents.” It would be replaced by “some of the most sure and certain principles of religion and traditional virtue—that avarice is a vice, that the exaction of usury is a misdemeanour, and the love of money is detestable, that those walk most truly in the paths of virtue and sane wisdom who take least thought for the morrow.” In the meantime, however, Keynes conceded capitalism’s efficacy. In order to improve productivity to the point where everyone’s needs could be easily satisfied, the coming century still demanded devotion to the god of greed. The goal of the next hundred years of capitalism would be its own extirpation.

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