Process And Procedure Quotes

The most difficult thing is the decision to act, the rest is merely tenacity. The fears are paper tigers. You can do anything you decide to do. You can act to change and control your life; and the procedure, the process is its own reward.

Analysis helps patients put their unconscious procedural memories and actions into words and into context, so they can better understand them. In the process they plastically retranscribe these procedural memories, so that they become conscious explicit memories, sometimes for the first time, and patients no longer need to "relive" or "reenact" them, especially if they were traumatic.

Plato argued that good people do not need laws to tell them to act responsibly, while bad people will always find a way around law. By pretending that procedure will get rid of corruption, we have succeeded only in humiliating honest people and provided a cover of darkness and complexity for the bad people. There is a scandal here, but it's not the result of venal bureaucrats. (1994) p. 99

Oftentimes your conscious mind interferes with the normal rhythm of the heart, lungs, and functioning of the stomach and intestines by worry, anxiety, fear, and depression. These patterns of thought interfere with the harmonious functioning of your subconscious mind. When mentally disturbed, the best procedure is to let go, relax, and still the wheels of your thought processes. Speak to your subconscious mind, telling it to take over in peace, harmony, and divine order. You will find that all the functions of your body will become normal again. Be sure to speak to your subconscious mind with authority and conviction, and it will conform to your command.

Memory results from a process of continual re-categorization which, by its nature, must be procedural and involve continual motor activity and repeated rehearsal.

So I had made a decision which carried with it things that I could not articulate at the time. I had made the choice instinctively, and only later had given it meaning. The trip had never been billed in my mind as an adventure in the sense of something to be proved. And it struck me then that the most difficult things has been the decision to act, the rest had been merely tenacity -- and the fears were paper tigers. One really could do anything one had decided to do whether it were changing a job, moving to a new place, divorcing a husband or whatever,m one really cold act to change and control one's life;and the procedure, the process, was its own reward.

During wartime, experimental drugs were often tried on men. If a drug failed, the man died. But if a drug succeeded, it was used to save both women and men, but without women dying to develop it. Men were similarly used as guinea pigs in the development of emergency procedures, microwave ovens (a man was inadvertently “cooked” during the testing process7), and other advances that served both sexes. Later it was labeled sexism that physicians studied men more than women. No one labeled it sexism because men were used as guinea pigs more than women.

As the act of birth deserves no consideration in the whole process and procedure of heredity, so “being conscious” is not in any decisive sense the opposite of what is instinctive: most of the conscious thinking of a philosopher is secretly guided and forced into certain channels by his instincts.

Like Ada Lovelace, Turing was a programmer, looking inward to the step-by-step logic of his own mind. He imagined himself as a computer. He distilled mental procedures into their smallest constituent parts, the atoms of information processing.

Following my accident, I plumped up like a freshly roasted wiener, my skin cracking to accommodate the expanding meat. The doctors, with their hungry scalpels, hastened the process with a few quick slices. The procedure is called an escharotomy, and it gives the swelling tissue the freedom to expand. It's rather like the uprising of your secret inner being, finally given license to claw through the surface. The doctors thought they had sliced me open to commence my healing but, in fact, they only release the monster- a thing of engorged flesh, suffused with juice.

Everything satisfies precisely. Engorge sticky pricks. Enrage secret processes. Endure sexy pretense. Emerge surrounded parasitically. Energy sufficiently pulverized. Erection scoff prevention. Endorphin scream passage. Ecstatic speed patriarch. Embers slash plastic. Embalm severe parents. Epidemic seduction procedure. Escape seemed possible. Enormous secretion property.

We used the word “heuristics” to describe aspects of software development that tip toward the liberal arts. Its counterpart, “algorithms,” was its alter ego on the technical side. Heuristics and algorithms are like two sides of the same coin. Both are specific procedures for making software do what it does: taking input, applying an operation, and producing output. Yet each had a different purpose.

Do the poet and scientist not work analogously? Both are willing to waste effort. To be hard on himself is one ...of the main strengths of each. Each is attentive to clues, each must narrow the choice, must strive for precision. As George Grosz says, “In art there is no place for gossip and but a small place for the satirist.” The objective is fertile procedure. Is it not? Jacob Bronowski says in The Saturday Evening Post that science is not a mere collection of discoveries, but that science is the process of discovering. In any case it’s not established once and for all; it’s evolving.

I believe that a new philosophy will be created by those who were born after Hiroshima which will dramatically change the human condition. It will have these characteristics: (1) It will be scientific in essence and science-fiction in style. (2) It will be based on the expansion of consciousness, understanding and control of the nervous system, producing a quantum leap in intellectual efficiency and emotional equilibrium. (3) Politically it will stress individualism, decentralization of authority, a Iive-and-let-Iive tolerance of difference, local option and a mind-your-own-business libertarianism. (4) It will continue the trend towards open sexual expression and a more honest, realistic acceptance of both the equality of and the magnetic difference between the sexes. The mythic religious symbol will not be a man on a cross but a man-woman pair united in higher love communion. (5) It will seek revelation and Higher Intelligence not in formal rituals addressed to an anthropomorphic deity, but within natural processes, the nervous system, the genetic code, and without, in attempts to effect extra-planetary communication. (6) It will include practical, technical neurological psychological procedures for understanding and managing the intimations of union-immortality implicit in the dying process. (7) The emotional tone of the new philosophy will be hedonic, aesthetic, fearless, optimistic, humorous, practical, skeptical, hip. We are now experiencing a quiescent preparatory waiting period. Everyone knows something is going to happen. The seeds of the Sixties have taken root underground. The blossoming is to come.

A Checklist is an Externalized, predefined Standard Operating Procedure for completing a specific task. Creating a Checklist is enormously valuable for two reasons. First, Checklisting will help you define a System for a process that hasn’t yet been formalized—once the Checklist has been created, it’s easier to see how to improve or Automate the system. Second, using Checklists as a normal part of working can help ensure that you don’t forget to handle important steps that are easily overlooked when things get busy.

Procedure - A series of steps and tasks organized to produce an expected outcome.

Process - A collection of procedures connected in a particular order to produce results, handle exceptions and increase speed.

Due process was about avoiding procedural errors in rendering a decision of guilt or innocence, not about the validity of the decision itself.

The problem of brute sanity was identified by George Bernard Shaw when he observed that ‘reformers have the idea that change can be achieved by brute sanity’ … Brute sanity is the tendency to overlook the complexity and detailed processes and procedures required, in favour of the more obvious matters of stressing goals, the importance of the problem and the grand plan. Brute sanity overpromises, overrationalises and consequently results in unfulfilled dreams and frustrations which discourage people from sustaining their efforts and from taking on future change projects.

It’s strange how the most dyed-in-the-wool tyrants still vaguely respect due process, as if they want to make it appear that they aren’t abusing procedure, even while riding roughshod over every convention. It’s as if power isn’t enough for them, and that they take special pleasure in forcing their enemies to perform, one last time and for their benefit, the same rituals that they are even then demolishing.

For introverts like me with social anxiety, the process of dating is equivalent to waxing your bikini line. Menstrual cramps on day two of your cycle. An emergency dental procedure you weren’t expecting—and guess what: they’re fresh out of novocaine.

A racist policy is any measure that produces or sustains racial inequity between racial groups. An antiracist policy is any measure that produces or sustains racial equity between racial groups. By policy, I mean written and unwritten laws, rules, procedures, processes, regulations, and guidelines that govern people. There is no such thing as a nonracist or race-neutral policy. Every policy in every institution in every community in every nation is producing or sustaining either racial inequity or equity between racial groups.

Art, by overcoming the inhibition and by activating the playful primary process, which is intrinsically easier and more enjoyable than the procedures of normal responsible thought, on both counts effects a saving in psychic expenditure and provides relief from the pressures of reason

Here’s the problem. Process, by definition, is backward looking. It was developed in response to yesterday’s troubles. If we treat it like a sacred pact—if we don’t question it—process can impede forward movement. Over time, our organizational arteries get clogged with outdated procedures.

Two lines in “If I Was Your Girlfriend” stand out after talking with people close to Prince. When he’s imagining himself as her girlfriend he sings, “Would u let me wash your hair?” And later as a man he says, “Would u let me give u a bath?” Those desires I’m told are part of his real life. Someone who was intimate with him and knows others who were, too, says Prince was not doing exactly as much screwing as he’d have you believe. I was told by someone who knows that Prince loves to bathe women. And brush their hair. And sometimes he did these things in lieu of intercourse. It was not part of trying to get laid or deepen the sexual experience, but as a worshipful appreciation of femininity. A person who was close to Prince said, “One girl told me that she got frustrated because he’d rather bathe her.” A woman who was in a relationship with Prince years ago told me that when he gave women baths he took total control. “He ran the bath, he put the bubbles in, he took your clothes off, he washed you, he washed your hair, it was a whole procedure and process. He put lotion on you after. He’d give you a robe. I don’t know if it was worshipful or if it was sweet and sensitive.

Marx inherited his philosophical belief from Hegel,” Eastman wrote. “It is a belief that the world is evolving of its own necessary motion, and by a ‘dialectic’ procedure, ‘from the lower to the higher.’. . . But it is not sensible to take utopian aspirations out of your own head and attribute them to the external world. And no matter how much you disguise the process by calling the world ‘material,’ and by invoking the word scientific, it is not science to do this. It is just the opposite—religion. It is primitive, unverified, and unverifiable belief in what you want to have come true.”52

We can now expose perhaps the most common misunderstanding of Darwinism: the idea that Darwin showed that evolution by natural selection is a procedure for producing Us. Ever since Darwin proposed his theory, people have often misguidedly tried to interpret it as showing that we are the destination, the goal, the point of all that winnowing and competition, and our arrival on the scene was guaranteed by the mere holding of the tournament. This confusion has been fostered by evolution’s friends and foes alike, and it is parallel to the confusion of the coin-toss tournament winner who basks in the misconsidered glory of the idea that since the tournament had to have a winner, and since he is the winner, the tournament had to produce him as the winner. Evolution can be an algorithm, and evolution can have produced us by an algorithmic process, without its being true that evolution is an algorithm for producing us.

That’s the problem with breakups, though. It’s not just two people saying good-bye and going their separate ways; it’s the excruciating process of untangling two lives, picking them apart like some sad surgical procedure, trying to detach this thing from that while causing as little lasting damage as possible.

Decomposing problems and procedures is recognized as a difficult problem, and elaborate methodologies have been developed to help programmers in this process. Programmers who can go a step further and make their procedural solutions to a particular problem into a generic library are rare and valuable. [O' Shea et. al. 1986]

SpaceX, for example, would have written down all the steps needed to replace a filter—put on gloves, wear safety goggles, remove a nut—and then want to alter this procedure or use a different type of filter. The FAA would need a week to review the new process before SpaceX could actually go about changing the filter on the rocket, a lag that both the engineers and Musk found ridiculous.

In such societies [in which the state has preceded the nation], the political process is about domination, not alternation in office, which takes place, if at all, by coups rather than by constitutional procedures. The concept of a loyal opposition--the essence of modern democracy--rarely prevails[...]Western-style democracy [is unique in that it] presupposes a consensus on values that sets limits to partisanship.

The mannequins are not fitted with full simulation mechanics, so you will have to imagine the next part. Apparently it is a necessary procedure in proper courtship ritual. The man will kiss her ear, lick it, and promise his everlasting love. Traditionally, this causes the woman to go into heat.” He looked sternly at the boy. “Do you understand this so far?” Gilbertus nodded. Somewhat to Erasmus’s consternation, the boy displayed a detached curiosity with no uneasiness whatsoever, and no apparent urges of his own. “Next, the man will kiss her on the mouth. At this point both will begin to salivate heavily,” Erasmus said in a professorial tone. “Salivation is a key element in procreation. Apparently kissing serves to make the female more fertile.” The boy nodded, and half smiled. Erasmus took this to mean that he understood. Good! The robot began to rub the faces of the mannequins together, briskly. “Now this is very important,” Erasmus said. “Salivation and ovulation. Remember those two concepts and you will have a basic grasp of the human reproductive process. After the kissing, intercourse begins immediately.” He began to speak more rapidly. “That is all you need to know about human copulation. Do you have any questions, Gilbertus?

Daisuke was the sort of man who, once he was disturbed by something, no matter what, could not let go of it until he had pursued it to the utmost. Moreover, having the capacity to assess the folly of any given obsession, he was forced to be doubly conscious of it. Three of four years ago he had tackled the question of the process whereby his waking mind entered the realm of dreams. At night, when he had gotten under the covers and begun to doze off nicely, he would immediately think, this is it, this is how I fall asleep. No sooner had he thought of this than he was wide awake. When he had managed to doze off again, he would immediately think, here it is. Night after night, he was plagued by his curiosity and would repeat the same procedure two or three times. In the end, he became disgusted in spite of himself. He wanted somehow to escape his agony. Moreover, he was thoroughly impressed by the extent of his folly. To appeal to his conscious mind in order to apprehend his unconscious, and to try to recollect both at the same time was, as James had put it, analogous to lighting a candle to examine the dark, or stopping a top in order to study is movements; at that rate, it stood to reason that he would never again be able to sleep. He knew all this, but when night came, he still thought, now...

The Party's all-around intrusion into people's lives was the very point of the process known as 'thought reform." Mao wanted not only external discipline, but the total subjection of all thoughts, large or small. Every week a meeting for 'thought examination' was held for those 'in the revolution." Everyone had both to criticize themselves for incorrect thoughts and be subjected to the criticism of others.The meetings tended to be dominated by self-righteous and petty-minded people, who used them to vent their envy and frustration; people of peasant origin used them to attack those from 'bourgeois' backgrounds. The idea was that people should be reformed to be more like peasants, because the Communist revolution was in essence a peasant revolution. This process appealed to the guilt feelings of the educated; they had been living better than the peasants, and self-criticism tapped into this.Meetings were an important means of Communist control. They left people no free time, and eliminated the private sphere. The pettiness which dominated them was justified on the grounds that prying into personal details was a way of ensuring thorough soul-cleansing. In fact, pettiness was a fundamental characteristic of a revolution in which intrusiveness and ignorance were celebrated, and envy was incorporated into the system of control. My mother's cell grilled her week after week, month after month, forcing her to produce endless self-criticisms.She had to consent to this agonizing process. Life for a revolutionary was meaningless if they were rejected by the Party. It was like excommunication for a Catholic. Besides, it was standard procedure. My father had gone through it and had accepted it as part of 'joining the revolution." In fact, he was still going through it. The Party had never hidden the fact that it was a painful process. He told my mother her anguish was normal.At the end of all this, my mother's two comrades voted against full Party membership for her. She fell into a deep depression. She had been devoted to the revolution, and could not accept the idea that it did not want her; it was particularly galling to think she might not get in for completely petty and irrelevant reasons, decided by two people whose way of thinking seemed light years away from what she had conceived the Party's ideology to be. She was being kept out of a progressive organization by backward people, and yet the revolution seemed to be telling her that it was she who was in the wrong. At the back of her mind was another, more practical point which she did not even spell out to herself: it was vital to get into the Party, because if she failed she would be stigmatized and ostracized.

When I examined my difficulties with too much newness all at once, I could see ego-self as a process, not as a solid thing. I was not able to allow all my previous identities to die at once. I needed time. I needed to work through the layers. I accepted that the roles I wished to toss onto the pyre were fabricated, not inherent to my being. But they could not be extracted as if with a surgical procedure. I had grown into them, and I needed to grow out of them.

Vera spent about two hours one afternoon trying to make me appreciate the elegance of Lovelace’s procedure for calculating Bernoulli numbers. I pleaded with her, telling her, only half jokingly, that her explanation was wasted on an arts graduate. She looked thunderous. I had hit some intellectual sore point. “Don’t be proud of this false specialization that is killing wisdom,” she said. “There is no natural distinction between the arts and sciences.” “Well, one deals in facts,” I said. “The other doesn’t.” “So history is an art or a science?” she countered. Before I could reply, she added, “Tolstoy and Dostoyevsky have also discovered the laws of nature.” “They were novelists, Vera. By definition, they made things up.” “You are so limited! Bill Gates also makes things up. Is he a novelist? Science, it’s a process of creation too. Literature itself is a species of code. You line up symbols and create a simulacrum of life.

Shafiul's English, it must be said, is limited (although as one wag pointed out, not as limited as his interrogators' Bengali). So when he was asked whether he had deliberately tried to disrupt Trott's elongated guard-taking procedure by aborting his own run-up, he insisted there had been no plan. Pushed moments later on whether [Jamie] Siddons had spoken to the team about the need to disrupt Trott's elongated guard-taking process, Shafiul nodded jubilantly. We were left none the wiser.

The process of decision making and projecting a future in which one future among many can be selected depends less and less on human will. We may call it the paradox of the decider: as the circulation of information becomes faster and more complex, the time available for the elaboration of relevant information becomes shorter. The more space taken by the available information, the less time there is for understanding and conscious choice. This is why the interdependence between data and decisions is more and more embedded in infomachinery, in technolinguistic interfaces. This is why the execution of the program is entrusted to automated procedures that human operators can neither change nor ignore. The machine pretends to be neutral, purely mathematical, but we know that its procedures are only the technical reification of social interests: profit, accumulation, competition—these are the criteria underlying the automatic procedures embedded in the machine. Human volition is reduced to a procedural pretense.

At its simplest, weaving involves two sets of threads: weft threads and warp threads. The warp threads are held tightly by a device called a loom. The process of weaving involves passing a weft thread over and under successive warp threads. This is the basic procedure to weave most kinds of cloth. In tapestry weaving, the warps are spaced widely enough that the weft slides down over them and completely hides the warp. Because the warp is hidden and the image we see is created by the weft alone, the weaving is called weft-faced.

As soon as people strayed from this prestructured path and bypassed at least one of the official gates, the process became more complex from the state’s point of view. On the one hand, there were people from Eastern European countries who managed to leave their home country legally (for instance, on a tourist visa) or illegally and then reported to German diplomatic representations in the West, seeking to immigrate as Germans. When this occurred, the German authorities had to assess the migrants’ eligibility for preferential immigration outside of the official external procedure.

Auschwitz has also become the standard shorthand of the Holocaust because, when treated in a certain mythical and reductive way, it seems to separate the mass murder of Jews from human choices and actions. Insofar as the Holocaust is limited to Auschwitz, it can be isolated from most of the nations it touched as well as from the landscapes it altered. The gates and walls of Auschwitz can seem to contain an evil that, in fact, extended from Paris to Smolensk. Auschwitz, a German word defining a bit of territory that before and after the war was in Poland, does not seem like an actual place. It is surrounded by mental as well as physical barbed wire. Auschwitz calls to mind mechanized killing, or ruthless bureaucracy, or the march of modernity, or even the endpoint of enlightenment. This makes the murder of children, women, and men seem like an inhuman process in which forces larger than the human were entirely responsible. When the mass murder of Jews is limited to an exceptional place and treated as the result of impersonal procedures, then we need not confront the fact that people not very different from us murdered other people not very different from us at close quarters.

Many “ordinary,” everyday happenings that we take for granted as inevitable facts of life can become traumatic, and the younger the child, the less obviously harmful those occurrences need be in order to leave a traumatic impact. A “minor” fall, for example, can become traumatic if the child is not supported in processing it in a healthy way and especially if she is shamed for “over-reacting” or labeled as “too sensitive.” An elective medical procedure can also have long-term negative effects if the child is not adequately supported and prepared, and if his reactions are not empathically received.

Focusing on the process of judgment, rather than its outcome, makes it possible to evaluate the quality of judgments that are not verifiable, such as judgments about fictitious problems or long-term forecasts. We may not be able to compare them to a known outcome, but we can still tell whether they have been made incorrectly. And when we turn to the question of improving judgments rather than just evaluating them, we will focus on process, too. All the procedures we recommend in this book to reduce bias and noise aim to adopt the judgment process that would minimize error over an ensemble of similar cases.

Thanks to superior organization, the Egyptian armed forces scored a dual victory, on land and sea, over that second alliance. The fleet of the “Peoples of the North” was entirely destroyed and the invasion route through the Delta was cut. At the same time a third coalition of the same white-skinned Indo-Aryans was being assembled, again in Libya, against the Black Egyptian nation. Yet, this was not a racial conflict in the modern sense. To be sure, the two hostile groups were fully conscious of their ethnic and racial differences, but it was much more a question of the great movement of disinherited peoples of the north toward richer and more advanced countries. Ramses III demolished that third coalition as he had destroyed the first two.... As a result of this third victory over the Indo-Aryans, he took an exceptional number of prisoners. This enabled him to increase appreciably the slave labor force on royal construction sites and in the army. Such was invariably the procedure for acclimating white-skinned persons in Egypt, a process that became especially widespread during the low period. By bearing this in mind, we may avoid attributing a purely imaginary role to people who contributed absolutely nothing to Egyptian civilization.

you might think that treatments like group therapy after breast cancer would now be standard. Guess again. Affiliation is not a drug or an operation, and that makes it nearly invisible to Western medicine. Our doctors are not uninformed; on the contrary, most have read these studies and grant them a grudging intellectual acceptance. But they don’t believe in them; they can’t bring themselves to base treatment decisions on a rumored phantom like attachment. The prevailing medical paradigm has no capacity to incorporate the concept that a relationship is a physiologic process, as real and as potent as any pill or surgical procedure.

This problem cannot be solved collectively, because the masses are not changed unless the individual changes. At the same time, even the best-looking solution cannot be forced upon him, since it is a good solution only when it is combined with a natural process of development. It is therefore a hopeless undertaking to stake everything on collective recipes and procedures. The bettering of a general ill begins with the individual, and then only when he makes himself and not others responsible. This is naturally only possible in freedom, but not under a rule of force, whether this be exercised by a self-elected tyrant or by one thrown up by the mob.

We were beginning to see that the medical profession, at the time still over 90 percent male, had transformed childbirth from a natural event into a surgical operation performed on an unconscious patient in what approximated a sterile environment. Routinely, the woman about to give birth was subjected to an enema, had her pubic hair shaved off, and was placed in the lithotomy position - on her back, with knees up and crotch spread wide open. As the baby began to emerge, the obstetrician performed an episiotomy, a surgical enlargement of the vaginal opening, which had to be stitched back together after birth. Each of these procedures came with a medical rationale: The enema was to prevent contamination with feces; the pubic hair was shaved because it might be unclean; the episiotomy was meant to ease the baby's exit. But each of these was also painful, both physically and otherwise, and some came with their own risks, Shaving produces small cuts and abrasions that are open to infection; episiotomy scars heal m ore slowly than natural tears and can make it difficult for the woman to walk or relieve herself for weeks afterward. The lithotomy position may be more congenial for the physician than kneeling before a sitting woman, but it impedes the baby's process through the birth canal and can lead to tailbone injuries in the mother.

And perhaps something inside her had cracked. All her life, she'd taken for granted that doing the right thing - being conscientious and kind and considerate - would be rewarded; that official procedures and processes could be relied upon. That there would always be a number to call, a person to report to, an answer to every question. That facts would always, inevitably, prevail. But she'd been wrong. When she sought help through the proper channels, the procedures, no one gave her a gold star or thanked her for asking nicely. Instead, they wanted her to keep being nice, to put Ben's feelings - his reputation, his future - above her own. They wanted her to go away.

If Marzulli's anatomical observation of the elongated skulls of the Paracas were right in that they are completely devoid of a sagittal suture (i.e., Scaphocephaly), then such a desired physically induced mutation could be perceived as a medical procedure aimed at increasing the transfer of perceptual, sensory, motor and cognitive information between the two hemispheres; this was possibly done to prevent each hemisphere from processing information outside the awareness of the other. In essence, this meant that the operation was intended to prevent the brain from producing and developing any margin of a double consciousness as normal humans are equipped with; culminating thereby in some form of a unified consciousness.

This book is intended for use both at home and at school. At school the emphasis has traditionally always been on vertical thinking which is effective but incomplete. This selective type of thinking needs to be supplemented with the generative qualities of creative thinking. This is beginning to happen in some schools but even so creativity is usually treated as something desirable which is to be brought about by vague exhortation. There is no deliberate and practical procedure for bringing it about. This book is about lateral thinking which is the process of using information to bring about creativity and insight restructuring. Lateral thinking can be learned, practised and used. It is possible to acquire skill in it just as it is possible to acquire skill in mathematics

This act of whistleblowing was not like other acts of whistleblowing. Historically, whistleblowers reveal abuse of power that is surprising and shocking to the public. The Trump-Ukraine story was shocking but in no way surprising: it was in character, and in keeping with a pattern of actions. The incident that the whistleblower chose to report was not the worst thing that Trump had done. Installing his daughter and her husband in the White House was worse. Inciting violence was worse. Unleashing war on immigrants was worse. Enabling murderous dictators the world over was worse. The two realities of Trump’s America—democratic and autocratic—collided daily in the impeachment hearings. In one reality, Congress was following due process to investigate and potentially remove from office a president who had abused power. In the other reality, the proceedings were a challenge to Trump’s legitimate autocratic power. The realities clashed but still did not overlap: to any participant or viewer on one side of the divide, anything the other side said only reaffirmed their reality. The realities were also asymmetrical: an autocratic attempt is a crisis, but the logic and language of impeachment proceedings is the logic and language of normal politics, of vote counting and procedure. If it had succeeded in removing Trump from office, it would have constituted a triumph of institutions over the autocratic attempt. It did not. The impeachment proceedings became merely a part of the historical record, a record of only a small part of the abuse that is Trumpism.

We shall smell it. Just as a sharp axe can split a log into tiny splinters, our nose will fragment every detail of this perfume, Amor and Psyche. And then it will be only too apparent that this ostensibly magical sent was created by the most ordinary, familiar methods. We, Baldini, perfumer, shall catch Pélissier, the vinegar man, at his tricks. We shall rip the mask from his ugly face and show the innovator just what the old craft is capable of. We'll scrupulously imitate his mixture, his fashionable perfume. It will be born anew in our hands, so perfectly copied that the humbug himself won't be able to tell it from his own. No! That's not enough! We shall improve it! We'll show up his mistakes and rinse them away and then rub his nose in it. You're a bungler, Pélissier! An old stinker is what you are! An upstart in the craft of perfumery, and nothing more. And now to work, Baldini! Sharpen your nose and smell without sentimentality! Dissect the scent by the rules of the art! You must have the formula by this evening! And he made a dive for his desk, grabbing paper, ink and a fresh handkerchief, laid it all out properly, and began his analysis. The procedure was this: to dip the handkerchief in perfume, pass it rapidly under his nose, and extract from the fleeting cloud of scent one or another of its ingredients without being significantly distracted by the complex blending of its other parts; then, holding the handkerchief at the end of his outstretched arm, to jot down the name of the ingredient he had discovered, and repeat the process at once, letting the handkerchief flit by his nose, snatching at the next fragment of sent, and so on...

Crucifixion was a widespread and exceedingly common form of execution in antiquity, one used by Persians, Indians, Assyrians, Scythians, Romans, and Greeks. Even the Jews practiced crucifixion; the punishment is mentioned numerous times in rabbinic sources. The reason crucifixion was so common is because it was so cheap. It could be carried out almost anywhere; all one needed was a tree. The torture could last for days without the need for an actual torturer. The procedure of the crucifixion—how the victim was hanged—was left completely to the executioner. Some were nailed with their heads downward. Some had their private parts impaled. Some were hooded. Most were stripped naked. It was Rome that conventionalized crucifixion as a form of state punishment, creating a sense of uniformity in the process, particularly when it came to the nailing of the hands and feet to a crossbeam.

It is one thing to attempt to understand the Old Testament as the sacred scriptures of the church. It is quite another to understand the study of the Bible in history-of-religions categories. Both tasks are legitimate, but they are different in goal and procedure. The hermeneutical issue at stake does not lie in an alleged contrast between historical process and scripture's final form. To understand the Bible as scripture means to reflect on the witnesses of the text transmitted through the testimony of the prophets and apostles. It involves an understanding of biblical history as the activity of God testified to in scripture. In contrast, a history-of-religions approach attempts to reconstruct a history according to the widely accepted categories of the Enlightenment, as a scientifically objective analysis according to the rules of critical research prescribed by common human experience.

In the case of the airport, code both facilitates and coproduces the environment. Prior to visiting an airport, passengers engage with an electronic booking system – such as SABRE – that registers their data, identifies them, and makes them visible to other systems, such as check-in desks and passport control. If, when they find themselves at the airport, the system becomes unavailable, it is not a mere inconvenience. Modern security procedures have removed the possibility of paper identification or processing: software is the only accepted arbiter of the process. Nothing can be done; nobody can move. As a result, a software crash revokes the building’s status as an airport, transforming it into a huge shed filled with angry people. This is how largely invisible computation coproduces our environment – its critical necessity revealed only in moments of failure, like a kind of brain injury.

The principle of conscious life is: 'Nihil est in intellectu, quod non prius fuerit in sensu.' But the principle of the unconscious is the autonomy of the psyche itself, reflecting in the play of its images not the world but itself, even though it utilizes the illustrative possibilities offered by the sensible world in order to make its images clear. The sensory datum, however, is not the causa efficiens of this; rather, it is autonomously selected and exploited by the psyche, with the result that the rationality of the cosmos is constantly being violated in the most distressing manner. But the sensible world has an equally devastating effect on the deeper psychic processes when it breaks into them as a causa efficiens. If reason is not to be outraged on the one hand and the creative play of images not violently suppressed on the other, a circumspect and farsighted synthetic procedure is required in order to accomplish the paradoxical union of irreconcilables.

The motor isolation is meant to ensure an interruption of the connection in thought. The normal phenomenon of concentration provides a pretext for this kind of neurotic procedure: what seems to us important in the way of an impression or a piece of work must not be interfered with by the simultaneous claims of any other mental processes or activities. But even a normal person uses concentration to keep away not only what is irrelevant or unimportant, but, above all, what is unsuitable because it is contradictory. He is most disturbed by those elements which once belonged together but which have been torn apart in the course of his development—as, for instance, by manifestations of the ambivalence of his father-complex in his relation to God, or by impulses attached to his excretory organs in his emotions of love. Thus, in the normal course of things, the ego has a great deal of isolating work to do in its function of directing the current of thought. And, as we know, we are obliged, in carrying out our analytic technique, to train it to relinquish that function for the time being, eminently justified as it usually is.

The transmission of the meaning of an institution is based on the social recognition of that institution as a “permanent” solution to a “permanent” problem of the given collectivity. Therefore, potential actors of institutionalized actions must be systematically acquainted with these meanings. This necessitates some form of “educational” process. The institutional meanings must be impressed powerfully and unforgettably upon the consciousness of the individual. Since human beings are frequently sluggish and forgetful, there must also be procedures by which these meanings can be reimpressed? and rememorized, if necessary by coercive and generally unpleasant means. Furthermore, since human beings are frequently stupid, institutional meanings tend to become simplified in the process of transmission, so that the given collection of institutional “formulae” can be readily learned and memorized by successive generations. The “formula” character of institutional meanings ensures their memorability. We have here on the level of sedimented meanings the same processes of routinization and trivialization that we have already noted in the discussion of institutionalization. Again, the stylized form in which heroic feats enter a tradition is a useful illustration.

Incredibly, it transpired afterwards that no proper, full fire drill had ever been conducted at the plant. Even the procedure for fighting fire at Chernobyl was almost identical to any other industrial fire, with no regard for the possibility of radiation exposure - so presumptuous were senior figures that nothing could ever go wrong.153 By 6:35am, when all but the blaze within the reactor core were extinguished, 37 fire crews, comprising 186 firemen in 81 engines, had arrived to battle the flames.154 A few brave firefighters even ventured inside Unit 4’s reactor hall itself and poured water straight into the reactor. The radioactivity was so intense that they received a lethal dose in under a minute. As with most other efforts to cool the reactor over the following days, this only made the situation worse. They were pumping water into a nuclear inferno so hot that most water either split into a dangerous hydrogen/oxygen mix or instantly evaporated, while any remaining water flooded the basement. Many firemen fell ill in the process, and were rushed to hospital in Pripyat, though it was not well prepared to deal with radiation sickness. Doctors and nurses were also irradiated because the patients they treated were so contaminated that their own bodies had become radioactive.

After examining philosophers between the lines with a sharp eye for a sufficient length of time, I tell myself the following: we must consider even the greatest part of conscious thinking among the instinctual activities. Even in the case of philosophical thinking we must re-learn here, in the same way we re-learned about heredity and what is "innate." Just as the act of birth merits little consideration in the procedures and processes of heredity, so there's little point in setting up "consciousness" in any significant sense as something opposite to what is instinctual - the most conscious thinking of a philosopher is led on secretly and forced into particular paths by his instincts. Even behind all logic and its apparent dynamic authority stand evaluations of worth or, putting the matter more clearly, physiological demands for the preservation of a particular way of life - for example, that what is certain is more valuable than what is uncertain, that appearance is of less value than the "truth." Evaluations like these could, for all their regulatory importance for us , still be only foreground evaluations, a particular kind of niaiserie [stupidity], necessary for the preservation of beings precisely like us. That's assuming, of course, that not just man is the "measure of things".

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When you first begin this procedure, expect to face some difficulties. Your mind will wander off constantly, darting around like a bumblebee and zooming off on wild tangents. Try not to worry. The monkey-mind phenomenon is well known. It is something that every seasoned meditator has had to deal with. They have pushed through it one way or another, and so can you. When it happens, just note the fact that you have been thinking, daydreaming, worrying, or whatever. Gently, but firmly, without getting upset or judging yourself for straying, simply return to the simple physical sensation of the breath. Then do it again the next time, and again, and again, and again. Somewhere in this process, you will come face to face with the sudden and shocking realization that you are completely crazy. Your mind is a shrieking, gibbering madhouse on wheels barreling pell-mell down the hill, utterly out of control and helpless. No problem. You are not crazier than you were yesterday. It has always been this way, and you just never noticed. You are also no crazier than everybody else around you. The only real difference is that you have confronted the situation; they have not. So they still feel relatively comfortable. That does not mean that they are better off. Ignorance may be bliss, but it does not lead to liberation. So don’t let this realization unsettle you. It is a milestone actually, a sign of real progress. The very fact that you have looked at the problem straight in the eye means that you are on your way up and out of it.

It is clear that 'inquiry', as conceived by Dewey, is part of the general process of attempting to make the world more organic. 'Unified wholes' are to be the outcome of inquiries. Dewey's love of what is organic is due partly to biology, partly to the lingering influence of Hegel. Unless on the basis of an unconscious Hegelian metaphysic, I do not see why inquiry should be expected to result in 'unified wholes'. If I am given a pack of cards in disorder, and asked to inquire into their sequence, I shall, if I follow Dewey's prescription, first arrange them in order, and then say that this was the order resulting from inquiry. There will be, it is true, an 'objective transformation of objective subject-matter' while I am arranging the cards, but the definition allows for this. If, at the end, I am told: 'We wanted to know the sequence of the cards when they were given to you, not after you had re-arranged them,' I shall, if I am a disciple of Dewey, reply: 'Your ideas are altogether too static. I am a dynamic person, and when I inquire into any subject-matter I first alter it in such a way as to make the inquiry easy.' The notion that such a procedure is legitimate can only be justified by a Hegelian distinction of appearance and reality: the appearance may be confused and fragmentary, but the reality is always orderly and organic. Therefore when I arrange the cards I am only revealing their true eternal nature. But this part of the doctrine is never made explicit. The metaphysic of organism underlies Dewey's theories, but I do not know how far he is aware of this fact.

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Brenner, looking forward, thought the focus would turn to computer science as well. He envisioned a science—though it did not yet have a name—of chaos and complexity. “I think in the next twenty-five years we are going to have to teach biologists another language still,” he said. “I don’t know what it’s called yet; nobody knows. But what one is aiming at, I think, is the fundamental problem of the theory of elaborate systems.” He recalled John von Neumann, at the dawn of information theory and cybernetics, proposing to understand biological processes and mental processes in terms of how a computing machine might operate. “In other words,” said Brenner, “where a science like physics works in terms of laws, or a science like molecular biology, to now, is stated in terms of mechanisms, maybe now what one has to begin to think of is algorithms. Recipes. Procedures.

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ling chi, which translated either as death by a thousand cuts, the lingering death, or slow slicing.   In ling chi, an executioner would use a knife to methodically remove portions of the body over an extended period of time, eventually resulting in death. According to lore, ling chi began when the torturer, wielding an extremely sharp knife, put out the victim’s eyes, rendering him incapable of seeing the remainder of the torture and ratcheting up the psychological terror of the procedure. Successive cuts removed any small body part that just happened to be sticking out, be it an ear, nose, finger, toe, tongue, or even testicle, followed by the removal of large chunks of flesh from thighs and shoulders. The entire process was said to last three days, and to total three thousand six hundred cuts, after which the butchered carcasses were paraded for the public to see.

In response, someone (often a board member) says, “It’s time to grow up. This place needs some professional management.” The company begins to hire MBAs and seasoned executives from blue-chip companies. Processes, procedures, checklists, and all the rest begin to sprout up like weeds. What was once an egalitarian environment gets replaced with a hierarchy. Chains of command appear for the first time. Reporting relationships become clear, and an executive class with special perks begins to appear. “We” and “they” segmentations appear—just like in a real company. The professional managers finally rein in the mess. They create order out of chaos, but they also kill the entrepreneurial spirit. Members of the founding team begin to grumble, “This isn’t fun anymore. I used to be able to just get things done. Now I have to fill out these stupid forms

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Along with outcome accountability, we can create process accountability by evaluating how carefully different options are considered as people make decisions. A bad decision process is based on shallow thinking. A good process is grounded in deep thinking and rethinking, enabling people to form and express independent opinions. Research shows that when we have to explain the procedures behind our decisions in real time, we think more critically and process the possibilities more thoroughly.

When some of the post-Soviet societies developed in unexpected ways, language impaired our ability to understand the process. We talked about whether they had a free press, for example, or free and fair elections. But noting that they did not, as Magyar has said, is akin to saying that the elephant cannot swim or fly: it doesn’t tell us much about what the elephant is. Now the same thing was happening in the United States; we were using the language of political disagreement, judicial procedure, or partisan discussion to describe something that was crushing the system that such terminology was invented to describe. Magyar spent about a decade devising a new model, and a new language, to describe what was happening in his country. He coined the term “mafia state,” and described it as a specific, clan-like system in which one man distributes money and power to all other members. He then developed the concept of autocratic transformation, which proceeds in three stages: autocratic attempt, autocratic breakthrough, and autocratic consolidation. It occurred to me that these were words that American culture could now borrow, in an appropriate symbolic reversal of 1989: these terms appear to describe our reality better than any words in the standard American political lexicon. Magyar had analyzed the signs and circumstances of this process in post-Communist countries and proposed a detailed taxonomy. But how it might happen in the United States was uncharted territory.

Eating grapes improves the brain’s ability to process new information and thus enhances your intelligence.

Modern natural science experiences the emerging of seeds as a chemical process that is interpolated in terms of the grinding gears of the mechanistically viewed interaction between seeds, the condition of the soil, and thermal radiation. In this situation, the modern mind sees only mechanistic cause- and-effect relationships within chemical procedures that have particular effects following upon them. Modern natural science—chemistry no less than physics, biology no less than physics and chemistry—are and remain, so long as they exist, ‘mechanistic.’ Additionally, ‘dynamics’ is a mechanics of ‘power.’ How else could modern [89] natural science ‘verify’ itself in ‘technology’ (as one says)? The technical efficaciousness and applicability of modern natural science is not, however, the subsequent proof of the ‘truth’ of science: rather, the practical technology of modern natural science is itself only possible because modern natural science as a whole, in its metaphysical essence, is itself already merely an application of ‘technology,’ where ‘technology’ means here something other than only what engineers bring about. The oft-quoted saying of Goethe’s—namely, that the fruitful alone is the true—is already nihilism. Indeed, when the time comes when we no longer merely fiddle around with artworks and literature in terms of their value for education or intellectual history, we should perhaps examine our so-called ‘classics’ more closely. Moreover, Goethe’s view of nature is in its essence no different from Newton’s; the former depends along with the latter on the ground of modern (and especially Leibnizian) metaphysics, which one finds present in every object and every process available to us living today. The fact that we, however, when considering a seed, still see how something closed emerges and, as emerging, comes forth, may seem insubstantial, outdated, and half-poetic compared to the perspective of the objective determination and explanation belonging to the modern understanding of the germination process. The agricultural chemist, but also the modern physicist, have, as the saying goes, ‘nothing to do’ with φύσις. Indeed, it would be a fool’s errand even to try to persuade them that they could have ‘something to do’ with the Greek experience of φύσις. Now, the Greek essence of φύσις is in no way a generalization of what those today would consider the naïve experience of the emerging of seeds and flowers and the emergence of the sun. Rather, to the contrary, the original experience of emerging and of coming-forth from out of the concealed and veiled is the relation to the ‘light’ in whose luminance the [90] seed and the flower are first grasped in their emerging, and in which is seen the manner by which the seed ‘is’ in the sprouting, and the flower ‘is’ in the blooming.

Modern natural science experiences the emerging of seeds as a chemical process that is interpolated in terms of the grinding gears of the mechanistically viewed interaction between seeds, the condition of the soil, and thermal radiation. In this situation, the modern mind sees only mechanistic cause- and-effect relationships within chemical procedures that have particular effects following upon them. Modern natural science—chemistry no less than physics, biology no less than physics and chemistry—are and remain, so long as they exist, ‘mechanistic.’ Additionally, ‘dynamics’ is a mechanics of ‘power.’ How else could modern natural science ‘verify’ itself in ‘technology’ (as one says)? The technical efficaciousness and applicability of modern natural science is not, however, the subsequent proof of the ‘truth’ of science: rather, the practical technology of modern natural science is itself only possible because modern natural science as a whole, in its metaphysical essence, is itself already merely an application of ‘technology,’ where ‘technology’ means here something other than only what engineers bring about. The oft-quoted saying of Goethe’s—namely, that the fruitful alone is the true—is already nihilism. Indeed, when the time comes when we no longer merely fiddle around with artworks and literature in terms of their value for education or intellectual history, we should perhaps examine our so-called ‘classics’ more closely. Moreover, Goethe’s view of nature is in its essence no different from Newton’s; the former depends along with the latter on the ground of modern (and especially Leibnizian) metaphysics, which one finds present in every object and every process available to us living today. The fact that we, however, when considering a seed, still see how something closed emerges and, as emerging, comes forth, may seem insubstantial, outdated, and half-poetic compared to the perspective of the objective determination and explanation belonging to the modern understanding of the germination process. The agricultural chemist, but also the modern physicist, have, as the saying goes, ‘nothing to do’ with φύσις. Indeed, it would be a fool’s errand even to try to persuade them that they could have ‘something to do’ with the Greek experience of φύσις. Now, the Greek essence of φύσις is in no way a generalization of what those today would consider the naïve experience of the emerging of seeds and flowers and the emergence of the sun. Rather, to the contrary, the original experience of emerging and of coming-forth from out of the concealed and veiled is the relation to the ‘light’ in whose luminance the seed and the flower are first grasped in their emerging, and in which is seen the manner by which the seed ‘is’ in the sprouting, and the flower ‘is’ in the blooming.

Though courtrooms are created for the purpose of delivering justice to litigants, the litigant is seen as one who is at the receiving end of the entire system. The judges and the lawyers occupy the central position within the courtroom rather than acting as the service providers. Their subjectivities influence the process. The process, approach, and environment of the courtrooms are not litigant-friendly. The daily nitty gritty, bureaucratic procedures and technicalities observed in the courtrooms further create trouble for litigants who may lack legal knowledge or awareness and may hamper the smooth process of law. The black and white rules of law, are clouted with the shades of the subjectivities exhibited by different actors, and the outcome or the decisions of the courts are determined by various factors apart from the legal rules.

The second ingredient on which our identity is based is the same as for the chariot. In the process of reflecting the world, we organize it into entities: we conceive of the world by grouping and segmenting it as best we can in a continuous process that is more or less uniform and stable, the better to interact with it. We group together into a single entity the rocks that we call Mont Blanc, and we think of it as a unified thing. We draw lines over the world, dividing it into sections; we establish boundaries, we approximate the world by breaking it down into pieces. It is the structure of our nervous system that works in this way. It receives sensory stimuli, elaborates information continuously, generating behavior. It does so through networks of neurons, which form flexible dynamic systems that continuously modify themselves, seeking to predict109—as far as possible—the flow of information intake. In order to do this, the networks of neurons evolve by associating more or less stable fixed points of their dynamic with recurring patterns that they find in the incoming information, or—indirectly—in the procedures of elaboration themselves. This is what seems to emerge from the very lively current research on the brain.110 If this is so, then “things,” like “concepts,” are fixed points in the neuronal dynamic, induced by recurring structures of the sensorial input and of the successive elaborations. They mirror a combination of aspects of the world that depends on recurrent structures of the world and on their relevance in their interactions with us. This is what a chariot consists of. Hume would have been pleased to know about these developments in our understanding of the brain.

The double diverge-converge process is quite effective at freeing designers from unnecessary restrictions to the problem and solution spaces. But you can sympathize with a product manager who, having given the designers a problem to solve, finds them questioning the assignment and insisting on traveling all over the world to seek deeper understanding. Even when the designers start focusing upon the problem, they do not seem to make progress, but instead develop a wide variety of ideas and thoughts, many only half-formed, many clearly impractical. All this can be rather unsettling to the product manager who, concerned about meeting the schedule, wants to see immediate convergence. To add to the frustration of the product manager, as the designers start to converge upon a solution, they may realize that they have inappropriately formulated the problem, so the entire process must be repeated (although it can go more quickly this time). This repeated divergence and convergence is important in properly determining the right problem to be solved and then the best way to solve it. It looks chaotic and ill-structured, but it actually follows well-established principles and procedures. How does the product manager keep the entire team on schedule despite the apparent random and divergent methods of designers? Encourage their free exploration, but hold them to the schedule (and budget) constraints. There is nothing like a firm deadline to get creative minds to reach convergence.

The game of negotiation takes place at two levels. At one level, negotiation addresses the substance; at another, it focuses—usually implicitly—on the procedure for dealing with the substance. The first negotiation may concern your salary, the terms of a lease, or a price to be paid. The second negotiation concerns how you will negotiate the substantive question: by soft positional bargaining, by hard positional bargaining, or by some other method. This second negotiation is a game about a game—a “meta-game.” Each move you make within a negotiation is not only a move that deals with rent, salary, or other substantive questions; it also helps structure the rules of the game you are playing. Your move may serve to keep the negotiations within an ongoing mode, or it may constitute a game-changing move. This second negotiation by and large escapes notice because it seems to occur without conscious decision. Only when dealing with someone from another country, particularly someone with a markedly different cultural background, are you likely to see the necessity of establishing some accepted process for the substantive negotiations. But whether consciously or not, you are negotiating procedural rules with every move you make, even if those moves appear exclusively concerned with substance.