Promoting Culture Quotes

In order to escape accountability for his crimes, the perpetrator does everything in his power to promote forgetting. If secrecy fails, the perpetrator attacks the credibility of his victim. If he cannot silence her absolutely, he tries to make sure no one listens.

Once you educate the boys, they tend to leave the villages and go search for work in the cities, but the girls stay home, become leaders in the community, and pass on what they’ve learned. If you really want to change a culture, to empower women, improve basic hygiene and health care, and fight high rates of infant mortality, the answer is to educate girls.

Creating a life that reflects your values and satisfies your soul is a rare achievement. In a culture that relentlessly promotes avarice and excess as the good life, a person happy doing his own work is usually considered an eccentric, if not a subversive. Ambition is only understood if it’s to rise to the top of some imaginary ladder of success. Someone who takes an undemanding job because it affords him the time to pursue other interests and activities is considered a flake. A person who abandons a career in order to stay home and raise children is considered not to be living up to his potential — as if a job title and salary are the sole measure of human worth. You’ll be told in a hundred ways, some subtle and some not, to keep climbing, and never be satisfied with where you are, who you are, and what you’re doing. There are a million ways to sell yourself out, and I guarantee you’ll hear about them. To invent your own life’s meaning is not easy, but it’s still allowed, and I think you’ll be happier for the trouble.

Literacy is a bridge from misery to hope. It is a tool for daily life in modern society. It is a bulwark against poverty, and a building block of development, an essential complement to investments in roads, dams, clinics and factories. Literacy is a platform for democratization, and a vehicle for the promotion of cultural and national identity. Especially for girls and women, it is an agent of family health and nutrition. For everyone, everywhere, literacy is, along with education in general, a basic human right.... Literacy is, finally, the road to human progress and the means through which every man, woman and child can realize his or her full potential.

Since the notion that we should all forsake attachment to race and/or cultural identity and be “just humans” within the framework of white supremacy has usually meant that subordinate groups must surrender their identities, beliefs, values, and assimilate by adopting the values and beliefs of privileged-class whites, rather than promoting racial harmony this thinking has created a fierce cultural protectionism.

In a culture that relentlessly promotes avarice and excess as the good life, a person happy doing his own work is usually considered an eccentric, if not a subversive.

If you really want to change a culture to empower women improve basic hygiene and health care and fight high rates of infant mortality the answer is to educate girls.

Beginning with Santa Claus as a cognitive exercise, a child is encouraged to share the same idea of reality as his peers. Even if that reality is patently invented and ludicrous, belief is encouraged with gifts that support and promote the common cultural lies. The greatest consensus in modern society is our traffic systems. The way a flood of strangers can interact, sharing a path, almost all of them traveling without incident. It only takes one dissenting driver to create anarchy.

One way our upper class can promote upward mobility, then, is not only by pushing wise public policies but by opening their hearts and minds to the newcomers who don’t quite belong. Though

A vision of cultural homogeneity that seeks to deflect attention away from or even excuse the oppressive, dehumanizing impact of white supremacy on the lives of black people by suggesting black people are racist too indicates that the culture remains ignorant of what racism really is and how it works. It shows that people are in denial. Why is it so difficult for many white folks to understand that racism is oppressive not because white folks have prejudicial feelings about blacks (they could have such feelings and leave us alone) but because it is a system that promotes domination and subjugation?

We are the culture. All those people that are doing those dumb TV things and promoting hate…that’s the ‘counter’culture.

Don't promote negativity online and expect people to treat you with positivity in person.

...this culture of mandatory happiness actually promotes dishonesty and more suffering.

The paradise offered by the culture industry is the same old drudgery. Both escape and elopement are pre-designed to lead back to the starting point. Pleasure promotes the resignation which it ought to help to forget.

Breast cancer, I can now report, did not make me prettier or stronger, more feminine or spiritual. What it gave me, if you want to call this a “gift,” was a very personal, agonizing encounter with an ideological force in American culture that I had not been aware of before—one that encourages us to deny reality, submit cheerfully to misfortune, and blame only ourselves for our fate.

One of the goals of education is not simply to fill students with facts and information but to help them learn how to learn.

To promote one deserving & brilliant lady is itself a side of one open culture.

For those of us who can't be active on the front lines - and this will be most of us - our job is to create a culture that will encourage and promote political resistance. The main tasks will be loyalty and material support.

Why does the social order feel the need to defend itself by evading the fact of real women, our faces and voices and bodies, and reducing the meaning of women to these formulaic and endlessly reproduced "beautiful" images? Though unconscious personal anxieties can be a powerful force in the creation of a vital lie, economic necessity practically guarantees it. An economy that depends on slavery needs to promote images of slaves that "justify" the institution of slavery. Western economies are absolutely dependent now on the continued underpayment of women. An idealogy that makes women feel "worth less" was urgently needed to counteract the way feminism had begun to make us feel worth more. This does not require a conspiracy; merely an atmosphere. The contemporary economy depends right now on the representation of women within the beauty myth.

Chronic rage, by contrast, floods the system with stress hormones long past the allotted time. Over the long term, such a hormonal surplus, whatever may have instigated it, can make us anxious or depressed; suppress immunity; promote inflammation; narrow blood vessels, promoting vascular disease throughout the body;

One expects philosophy to promote, and even to accelerate, the practical and technical business of culture by alleviating it, making it easier. {9}

But in the military you don't get trusted positions just because of your ability. You also have to attract the notice of superior officers. You have to be liked. You have to fit in with the system. You have to look like what the officers above you think that officers should look like. You have to think in ways that they are comfortable with. The result was that you ended up with a command structure that was top-heavy with guys who looked good in uniform and talked right and did well enough not to embarrass themselves, while the really good ones quietly did all the serious work and bailed out their superiors and got blamed for errors they had advised against until they eventually got out. That was the military.

..begin by talking about the kind of existentialist chaos that exists in our own lives and our inability to overcome the sense of alienation and frustration we experience when we try to create bonds of intimacy and solidarity with one another. Now part of this frustration is to be understood again in relation to structures and institutions. In the way in which our culture of consumption has promoted an addiction to stimulation - one that puts a premium on packaged and commodified stimulation. The market does this to convince us that our consumption keeps oiling the economy for it to reproduce itself. But the effect of this addiction to stimulation is an undermining, a waning of our ability for qualitatively rich relationships.

Penelope decided a crippled-up second lieutenant didn’t have much of a future in the military, as well as no longer fitting her criteria for dashing.  With encouragement from her, Bob Tregonne saw his opportunity and took it. Poor bastard. Last I heard they married and moved to Washington where Bob got a promotion and a new post. My guess, he won’t be the last of the woman’s fools, especially in Washington society. Probably be a long list of husbands and lovers in that bucket.

Civilization is social order promoting cultural creation. Four elements constitute it: economic provision, political organization, moral tradition, and the pursuit of knowledge and the arts. It begins where chaos and insecurity end. For when fear is overcome, curiosity and constructiveness are free, and man passes by natural impulse towards the understanding and embellishment of life.” (Will Durant, Story of Civilization, pg 1, vol. 1)

It’s April 2006. It’s a Saturday. I’m walking through a market in Seoul, Korea, having a very public screaming match with a young Chinese-Korean woman whom I have recently promoted to Asia-Pacific Regional Manager. Despite the promotion, she is not happy. I think she wants my job. Right now, I’d happily give it to her if it would shut her up and calm me down. If I’d wanted a screaming match, I could have stayed at home; no, correct that, I’ve never had a domestic dispute as loud and unpleasant as this is turning out to be.

Once language becomes routinely distorted, it becomes increasingly easy to justify and promote evil—while at the same time hiding behind positive words.

There is a pernicious notion held by many that being a submissive means being a victim or a doormat. The so-called Fifty Shades phenomenon gives this repulsive lie some very long legs, spreading it far and wide and giving it unwarranted credibility. This fallacy must be exposed for what it is. It is a despicable lie that mischaracterizes and tarnishes millions of good people living a healthy and enjoyable lifestyle. At the same time, it undermines the feminist cause, promotes rape culture, and ultimately revictimizes true victims of the very real problems of sexual abuse and violence in this country.

We do know that working-class Americans aren’t just less likely to climb the economic ladder, they’re also more likely to fall off even after they’ve reached the top. I imagine that the discomfort they feel at leaving behind much of their identity plays at least a small role in this problem. One way our upper class can promote upward mobility, then, is not only by pushing wise public policies but by opening their hearts and minds to the newcomers who don’t quite belong. Though

Cultures of domination rely on the cultivation of fear as a way to ensure obedience. In our society we make much of love and say little about fear. Yet we are all terribly afraid most of the time. As a culture we are obsessed with the notion of safety. Yet we do not question why we live in states of extreme anxiety and dread. Fear is the primary force upholding systems of domination. It promotes the desire for separation, the desire not to be known. When we are taught that safety always lies in sameness, then difference, of any kind, will appear as a threat. When we choose to love we choose to move against fear - against alienation and separation. The choice to love is the choice to connect - to find ourselves in the other

The cult of self dominates our cultural landscape. This cult has within it the classic traits of psychopaths: superficial charm, grandiosity, and self-importance; a need for constant stimulation, a penchant for lying, deception, and manipulation, and the inability to feel remorse or guilt. This is, of course, the ethic promoted by corporations. It is the ethic of unfettered capitalism. It is the misguided belief that personal style and personal advancement, mistaken for individualism, are the same as democratic equality. In fact, personal style, defined by the commodities we buy or consume, has become a compensation for our loss of democratic equality. We have a right, in the cult of the self, to get whatever we desire. We can do anything, even belittle and destroy those around us, including our friends, to make money, to be happy, and to become famous. Once fame and wealth are achieved, they become their own justification, their own morality. How one gets there is irrelevant. Once you get there, those questions are no longer asked.

We are all taught to venerate our nations and admire our traditions: we are taught to pursue their interests with toughness and in disregard for other societies. A new and in my opinion appalling tribalism is fracturing societies, separating peoples, promoting greed, bloody conflict, and uninteresting assertions of minor ethnic or group particularity.

The consumption of drugs has the effect of reducing men's freedom by circumscribing the range of their interests. It impairs their ability to pursue more important human aims, such as raising a family and fulfilling civic obligations. Very often it impairs their ability to pursue gainful employment and promotes parasitism. Moreover, far from being expanders of consciousness, most drugs severely limit it. One of the most striking characteristics of drug-takers is their intense and tedious self-absorption.

White culture is not marked by its uniquely creative and enriching social contributions. Rather, it is distinguished by its ability to promote the sanctity of whiteness by devaluing that which is non-White.

Our culture promotes individuality, while the Amish are deeply entrenched in community. To us, if someone stands out, it's no big deal because diversity is respected and expected. To the Amish, there's no room for deviation from the norm. It's important to fit in, because that similarity of identity is what defines the society. If you don't fit in, the consequences are psychological tragic, you stand alone when all you've ever known is being part of the group.

Left-wing politics has discarded the revolutionary paradigm advanced by the New Left, in favour of bureaucratic routines and the institutionalization of the welfare culture. The two goals of liberation and social justice remain in place: but they are promoted by legislation, committees and government commissions empowered to root out the sources of discrimination. Liberation and social justice have been bureaucratized.

Dear Hunger Games : Screw you for helping cowards pretend you have to be great with a bow to fight evil. You don't need to be drafted into a monkey-infested jungle to fight evil. You don't need your father's light sabre, or to be bitten by a radioactive spider. You don't need to be stalked by a creepy ancient vampire who is basically a pedophile if you're younger than a redwood. Screw you mainstream media for making it look like moral courage requires hair gel, thousands of sit ups and millions of dollars of fake ass CGI. Moral courage is the gritty, scary and mostly anonymous process of challenging friends, co-workers and family on issues like spanking, taxation, debt, circumcision and war. Moral courage is standing up to bullies when the audience is not cheering, but jeering. It is helping broken people out of abusive relationships, and promoting the inner peace of self knowledge in a shallow and empty pseudo-culture. Moral courage does not ask for - or receive - permission or the praise of the masses. If the masses praise you, it is because you are helping distract them from their own moral cowardice and conformity. Those who provoke discomfort create change - no one else. So forget your politics and vampires and magic wands and photon torpedoes. Forget passively waiting for the world to provoke and corner you into being virtuous. It never will. Stop watching fictional courage and go live some; it is harder and better than anything you will ever see on a screen. Let's make the world change the classification of courage from 'fantasy' to 'documentary.' You know there are people in your life who are doing wrong. Go talk to them, and encourage them to pursue philosophy, self-knowledge and virtue. Be your own hero; you are the One that your world has been waiting for.

I remember discussing this dynamic with my Russian teacher one day, and he had an interesting theory. Having lived under communism for so many generations, with little to no economic opportunity and caged by a culture of fear, Russian society found the most valuable currency to be trust. And to build trust you have to be honest. That means when things suck, you say so openly and without apology. People’s displays of unpleasant honesty were rewarded for the simple fact that they were necessary for survival—you had to know whom you could rely on and whom you couldn’t, and you needed to know quickly. But, in the “free” West, my Russian teacher continued, there existed an abundance of economic opportunity—so much economic opportunity that it became far more valuable to present yourself in a certain way, even if it was false, than to actually be that way. Trust lost its value. Appearances and salesmanship became more advantageous forms of expression. Knowing a lot of people superficially was more beneficial than knowing a few people closely. This is why it became the norm in Western cultures to smile and say polite things even when you don’t feel like it, to tell little white lies and agree with someone whom you don’t actually agree with. This is why people learn to pretend to be friends with people they don’t actually like, to buy things they don’t actually want. The economic system promotes such deception. The downside of this is that you never know, in the West, if you can completely trust the person you’re talking to. Sometimes this is the case even among good friends or family members. There is such pressure in the West to be likable that people often reconfigure their entire personality depending on the person they’re dealing with. Rejection

Women face an uphill battle, from sexism and violence to inequality. In some areas, they are forced to deal with a culture that promotes primitive practices that endanger them, not just physically, but emotionally as well.

It is sadly true that most institutions and nations admire and reward sins of the "spirit," and various forms of arrogance and greed often lead to promotions and praise. But pride, ambition, and vanity are still pride, ambition, and vanity; they do not stop being capital sins because someone is pope or president. "Greed is good" in America, extravagant bonuses are envied and imitated, and careerism is rampant among the clergy . . . Sins of the flesh, however, carry shame and guilt and can always be used to bring anybody down in church, culture, or the state.

As Susan Sontag observes in her study of photography, “Reality has come to seem more and more like what we are shown by cameras.” Bourgeois families in the eighteenth and nineteenth centuries, Sontag points out, posed for portraits in order to proclaim the family’s status, whereas today the family album of photographs verifies the individual’s existence: the camera helps to weaken the older idea of development as moral education and to promote a more passive idea according to which development consists of passing through the stages of life at the right time and in the right order.

We live in a collective adrenaline rush, a world of endless promotional/commercial bullshit, that masks a deep systemic emptiness, the spiritual equivalent of asthma.

The enormous amount of financial resources and creative energy that nations have spent on wars and weapons could have been redirected to curing deadly diseases, feeding the hungry, eliminating poverty, promoting art and culture, investing in renewable clean energy, and solving a host of other important challenges facing humanity.

Real-life teens wish they could live like the teens Hollywood promotes. Everyone has sex, and relationships are deep and meaningful, even if they only last a couple episodes. There are never any consequences to any action, except for experiencing the angst of teenage life alongside the characters. When a generation becomes desensitized to the ramifications of the culture around them, it’s natural to seek out any sort of feeling, even angst.

For a considerable portion of humanity today, it is possible and indeed likely that one's neighbor, one's colleague, or one's employer will have a different mother tongue, eat different food, and follow a different religion than oneself. It is a matter of great urgency, therefore, that we find ways to cooperate with one another in a spirit of mutual acceptance and respect. In such a world, I feel, it is vital for us to find genuinely sustainable and universal approach to ethics, inner values, and personal integrity-an approach that can transcend religious, cultural, and racial differences and appeal to people at a sustainable, universal approach is what I call the project of secular ethics. All religions, therefore, to some extent, ground the cultivation of inner values and ethical awareness in some kind of metaphysical (that is, not empirically demonstrable) understanding of the world and of life after death. And just as the doctrine of divine judgment underlies ethical teachings in many theistic religions, so too does the doctrine of karma and future lives in non-theistic religions. As I see it, spirituality has two dimensions. The first dimension, that of basic spiritual well-being-by which I mean inner mental and emotional strength and balance-does not depend on religion but comes from our innate human nature as beings with a natural disposition toward compassion, kindness, and caring for others. The second dimension is what may be considered religion-based spirituality, which is acquired from our upbringing and culture and is tied to particular beliefs and practices. The difference between the two is something like the difference between water and tea. On this understanding, ethics consists less of rules to be obeyed than of principles for inner self-regulation to promote those aspects of our nature which we recognize as conducive to our own well-being and that of others. It is by moving beyond narrow self-interest that we find meaning, purpose, and satisfaction in life.

Around 500 BCE, in what the philosopher Karl Jaspers called the Axial Age, several widely separated cultures pivoted from systems of ritual and sacrifice that merely warded off misfortune to systems of philosophical and religious belief that promoted selflessness and promised spiritual transcendence.

And no matter how much the gray people in power despise knowledge, they can’t do anything about historical objectivity; they can slow it down, but they can’t stop it. Despising and fearing knowledge, they will nonetheless inevitably decide to promote it in order to survive. Sooner or later they will be forced to allow universities and scientific societies, to create research centers, observatories, and laboratories, and thus to create a cadre of people of thought and knowledge: people who are completely beyond their control, people with a completely different psychology and with completely different needs. And these people cannot exist and certainly cannot function in the former atmosphere of low self-interest, banal preoccupations, dull self-satisfaction, and purely carnal needs. They need a new atmosphere— an atmosphere of comprehensive and inclusive learning, permeated with creative tension; they need writers, artists, composers— and the gray people in power are forced to make this concession too. The obstinate ones will be swept aside by their more cunning opponents in the struggle for power, but those who make this concession are, inevitably and paradoxically, digging their own graves against their will. For fatal to the ignorant egoists and fanatics is the growth of a full range of culture in the people— from research in the natural sciences to the ability to marvel at great music. And then comes the associated process of the broad intellectualization of society: an era in which grayness fights its last battles with a brutality that takes humanity back to the middle ages, loses these battles, and forever disappears as an actual force.

Playing roles and acting are forms of lying. If a person acts like they really feel and it rocks the boat, they are ostracized. We promote pretense and lying as a cultural way of life. Living this way causes an inner split. It teaches us to hide and cover up our toxic shame. This sends us deeper into isolation and loneliness.

Let us by all means teach black history, African history, women's history, Hispanic history, Asian history. But let us teach them as history, not as filiopietistic commemoration. The purpose of history is to promote not group self-esteem, but understanding of the world and the past, dispassionate analysis, judgment, and perspective, respect for divergent cultures and traditions, and unflinching protection for those unifying ideas of tolerance, democracy, and human rights that make free historical inquiry possible.

The good soldier did as he was told, and if he had any sense at all volunteered for nothing, especially promotion.

Art is not like other culture because its success is not made by its audience. The public fills concert halls and cinemas every day, we read novels by the millions and buy records by the billions. We the people, affect the making and the quality of most of our culture, but not our art. The Art we look at is made by only a select few. A small group create, promote, purchase, exhibit and decide the success of Art. Only a few hundred people in the world have a real say. When you go to an Art gallery you are simply a tourist looking at a trophy cabinet of a few millionaries.

Do an overwhelming number of respected scientists believe that human actions are changing the Earth's climate? Yes. OK, that being the case, let's undermine that by finding and funding those few contrarians who believe otherwise. Promote their message widely and it will accumulate in the mental environment, just as toxic mercury accumulates in a biological ecosystem. Once enough of the toxin has been dispersed, the balance of public understanding will shift. Fund a low level campaign to suggest any threat to the car is an attack on personal freedoms. Create a "grassroots" group to defend the right to drive. Portray anticar activists as prudes who long for the days of the horse and buggy. Then sit back, watch the infotoxins spread - and get ready to sell bigger, better cars for years to come.

As an apprentice, it can be hard for us to challenge ourselves on our own in the proper way, and to get a clear sense of our own weaknesses. The times that we live in make this even harder. Developing discipline through challenging situations and perhaps suffering along the way are no longer values that are promoted in our culture. People are increasingly reluctant to tell each other the truth about themselves—their weaknesses, their inadequacies, flaws in their work. Even the self-help books designed to set us straight tend to be soft and flattering, telling us what we want to hear—that we are basically good and can get what we want by following a few simple steps. It seems abusive or damaging to people’s self-esteem to offer them stern, realistic criticism, to set them tasks that will make them aware of how far they have to go. In fact, this indulgence and fear of hurting people’s feelings is far more abusive in the long run. It makes it hard for people to gauge where they are or to develop self-discipline. It makes them unsuited for the rigors of the journey to mastery. It weakens people’s will.

The old adage we usually hear is that “practice makes perfect.” Based on what we know about neuroplasticity and deliberate practice, we should rephrase that to read, “practice makes permanent.” As you organize yourself for this self-reflective prep work, remember that it is not about being perfect but about creating new neural pathways that shift your default cultural programming as you grow in awareness and skill.

Business and financial interests were no more unified or consistent than the social movements, but their activities forged languages and concepts, practices and policies, and founded new institutions to promote mechanisms that either shored up or established inequalities of power, rank, wealth, or cultural status.

Culture, it turns out, is the way that every brain makes sense of the world. That is why everyone, regardless of race or ethnicity, has a culture. Think of culture as software for the brain’s hardware. The brain uses cultural information to turn everyday happenings into meaningful events. If we want to help dependent learners do more higher order thinking and problem solving, then we have to access their brain’s cognitive structures to deliver culturally responsive instruction.

Safetyism does not help students who suffer from anxiety and depression. In fact, as we argue throughout this book, safetyism is likely to make things even worse for students who already struggle with mood disorders. Safetyism also inflicts collateral damage on the university's culture of free inquiry because it teaches students to see words as violence and to interpret ideas and speakers as safe versus dangers rather than merely as true versus false. That way of thinking about words is likely to promote the intensification of a "call-out culture," which of course gives students one more reason to be anxious.

If you’re going to build a strong culture, it’s paramount to make diversity one of your core values. This is what separates Bridgewater’s strong culture from a cult: The commitment is to promoting dissent. In hiring, instead of using similarity to gauge cultural fit, Bridgewater assesses cultural contribution.* Dalio wants people who will think independently and enrich the culture. By holding them accountable for dissenting, Dalio has fundamentally altered the way people make decisions. In a cult, core values are dogma. At Bridgewater, employees are expected to challenge the principles themselves. During training, when employees learn the principles, they’re constantly asked: Do you agree? “We have these standards that are stress tested over time, and you have to either operate by them or disagree with them and fight for better ones,” explains Zack Wieder, who works with Dalio on codifying the principles. Rather than deferring to the people with the greatest seniority or status, as was the case at Polaroid, decisions at Bridgewater are based on quality. The goal is to create an idea meritocracy, where the best ideas win. To get the best ideas on the table in the first place, you need radical transparency. Later, I’m going to challenge some of Dalio’s principles, but first I want to explain the weapons he has used to wage a war on groupthink.

Once we can get all of mankind to see and promote our commonalities over differences, then we can also collectively and passionately enforce equality, truth and justice as the laws of every land. Then there will be stability, prosperity and true peace for all. If we do not, then language, religious, and cultural barriers will continue to prevent us from seeing that we are all one. Does a pineapple have to be called a pineapple in English in another country for an English-speaking person to know what it is? No. A pineapple has a different name in every country, but even a child can still tell its a pineapple. So why can’t we judge mankind the same way? No matter how you dress a human, a human is still a human. And all humans grieve, love, and bleed the same way. How hard is it to see that we are all more similar than different? God did not disconnect mankind, man did.

the success of Christianity was rooted in the Roman Empire, in its territorial extent, in the mobility that it promoted, in its towns and its cultural mix. From Pliny’s Bithynia to Perpetua’s Carthage, Christianity spread from its small-scale origins in Judaea largely because of the channels of communication across the Mediterranean world that the Roman Empire had opened up and because of the movement through those channels of people, goods, books and ideas. The irony is that the only religion that the Romans ever attempted to eradicate was the one whose success their empire made possible and which grew up entirely within the Roman world.

The "fashion-beauty complex'," representing the corporate interests involved in the fashion and beauty industries, has, Bartky argues, taken over from the family and church as "central producers and regulators of 'femininity'" (1990, p. 39). The fashion-beauty complex promotes itself to women as seeking to, "glorify the female body and to provide opportunities for narcissistic indulgence'' but in fact its aim is to "depreciate woman's body and deal a blow to her narcissism'' so that she will buy more products. The result is that a woman feels constantly deficient and that her body requires "either alteration or else heroic measures merely to conserve it'' (p. 39).

You have the right to promote your own happiness just like everyone else, just like me. Your present dream has been shattered, but you can dream another. You should know that 'you can't relive old dreams.' Even if you force them to come true, they won't bring you happiness.

The birth of the fast food industry coincided with Eisenhower-era glorifications of technology, with optimistic slogans like “Better Living through Chemistry” and “Our Friend the Atom.” The sort of technological wizardry that Walt Disney promoted on television and at Disneyland eventually reached its fulfillment in the kitchens of fast food restaurants. Indeed, the corporate culture of McDonald’s seems inextricably linked to that of the Disney empire, sharing a reverence for sleek machinery, electronics, and automation. The leading fast food chains still embrace a boundless faith in science—and as a result have changed not just what Americans eat, but also how their food is made.

Cultures tend to invite the dominance of one over the other, as a means by which an individual succeeds and advances or, conversely, fails and falls. A culture dominated by attackers—and one in which the qualities of attacking are admired, often overtly encouraged—tends to breed people with a thick skin, which nonetheless still serves to protect a most brittle self. Thus the wounds bleed but stay well hidden beneath the surface. Cultures favouring the defender promote thin skin and quickness to take offence—its own kind of aggression, I am sure you see. The culture of attackers seeks submission and demands evidence of that submission as proof of superiority over the subdued. The culture of defenders seeks compliance through conformity, punishing dissenters and so gaining the smug superiority of enforcing silence, and from silence, complicity.

It is the fundamental idea of culture, insofar as it sets for each one of us but one task: to promote the production of the philosopher, the artist and the saint within us and without us and thereby to work at the perfecting of Nature... Only when, in our present or in some future incarnation, we ourselves have been taken into that exalted order of philosophers, artists and saints, shall we also be given a new goal for our love and hate.

In a world where everything revolves around yourself—protect yourself, promote yourself, comfort yourself, and take care of yourself—Jesus says, “Crucify yourself. Put aside all self-preservation in order to live for God’s glorification, no matter what that means for you in the culture around you.

snowball. A friend of mine used to tell his kids, “What you tolerate today, you accept tomorrow. What you accept today, you embrace tomorrow.” I would add a third statement to that: “What you embrace today, you promote tomorrow.” We have seen this progression within the realm of sexual ethics, have we not?

[...] For the first time ever, images of art have become ephemeral, ubiquitous, insubstantial, available, valueless, free. They surround us in the same way as a language surrounds us. They have entered the mainstream of life over which they no longer, in themselves, have power. Yet very few people are aware of what has happened because the means of reproduction are used nearly all the time to promote the illusion that nothing has changed except that the masses, thanks to reproductions, can now begin to appreciate art as the cultured minority once did. Understandably, the masses remain uninterested and sceptical.

When such a freedom-promoting government exists, al-Farabi added, “people from outside flock to it,” and this leads to a “most desirable kind of racial mixture and cultural diversity,” which would guarantee the flourishing of talented individuals such as philosophers and poets.35 Sounds a bit like America, doesn’t it?

We routinely put the less experienced teachers with the neediest students. No other profession does this. A challenging medical case gets the attention of top specialists and skilled surgeons. It would be considered malpractice to put someone unskilled or new to the profession on a complicated medical case. Yet, in education, we subject our neediest dependent learners to inadequate instruction given their needs, or we allow them to lose valuable instructional time because of questionable discipline practices.

The use of drugs is not an effective means of facilitating real escape. It merely gives that erroneous and illusive impression. Well, illusive with an I and elusive with an E. At best, narcotics do no more than promote bonhomie and give you a temporary taste of what freedom might be like; and drugs take you into another sub-level of, or sub-culture in, the same old game. The same old game, but with additional consequences. And at worst, well ... suffice it to say that you really, really do not want to go there.

This changing international environment brought to the fore the fundamental cultural differences between Asian and American civilizations. At the broadest level the Confucian ethos pervading many Asian societies stressed the values of authority, hierarchy, the subordination of individual rights and interests, the importance of consensus, the avoidance of confrontation, “saving face,” and, in general, the supremacy of the state over society and of society over the individual. In addition, Asians tended to think of the evolution of their societies in terms of centuries and millennia and to give priority to maximizing long-term gains. These attitudes contrasted with the primacy in American beliefs of liberty, equality, democracy, and individualism, and the American propensity to distrust government, oppose authority, promote checks and balances, encourage competition, sanctify human rights, and to forget the past, ignore the future, and focus on maximizing immediate gains. The sources of conflict are in fundamental differences in society and culture.

When we encounter someone who holds a viewpoint we don’t agree with, we can begin to view their whole existence through the lens of our disagreement with them. Instead of getting to know them and engaging their ideas, we assume that we already know them because we know where they stand on a certain political or religious question. And the degree to which we disagree with them on this question becomes the degree to which we will disrespect and disregard their humanity. They become our cultural enemy with whom we can’t imagine having anything in common. We can’t imagine that they, like us, are people who love their families, walk their dogs, work hard at their jobs, enjoy a good book, and might just be working toward the common good (even if we disagree about what “good” looks like). By separating ourselves into categories of “us” and “them,” we can justify mocking them, misrepresenting their views, and (in extreme cases) condoning violence against them. But “when we engage in dehumanizing rhetoric or promote dehumanizing images,” writes sociologist Brené Brown, “we diminish our own humanity in the process.”6

Fame requires every kind of excess. I mean true fame, a devouring neon, not the somber renown of waning statesmen or chinless kings. I mean long journeys across gray space. I mean danger, the edge of every void, the circumstance of one man imparting an erotic terror to the dreams of the republic. Understand the man who must inhabit these extreme regions, monstrous and vulval, damp with memories of violation. Even if half-mad he is absorbed into the public's total madness; even if fully rational, a bureaucrat in hell, a secret genius of survival, he is sure to be destroyed by the public's contempt for survivors. Fame, this special kind, feeds itself on outrage, on what the counselors of lesser men would consider bad publicity-hysteria in limousines, knife fights in the audience, bizarre litigation, treachery, pandemonium and drugs. Perhaps the only natural law attaching to true fame is that the famous man is compelled, eventually, to commit suicide. (Is it clear I was a hero of rock'n'roll?) Toward the end of the final tour it became apparent that our audience wanted more than music, more even than its own reduplicated noise. It's possible the culture had reached its limit, a point of severe tension. There was less sense of simple visceral abandon at our concerts during these last weeks. Few cases of arson and vandalism. Fewer still of rape. No smoke bombs or threats of worse explosives. Our followers, in their isolation, were not concerned with precedent now. They were free of old saints and martyrs, but fearfully so, left with their own unlabeled flesh. Those without tickets didn't storm the barricades, and during a performance the boys and girls directly below us, scratching at the stage, were less murderous in their love of me, as if realizing finally that my death, to be authentic, must be self-willed- a succesful piece of instruction only if it occured by my own hand, preferrably ina foreign city. I began to think their education would not be complete until they outdid me as a teacher, until one day they merely pantomimed the kind of massive response the group was used to getting. As we performed they would dance, collapse, clutch each other, wave their arms, all the while making absolutely no sound. We would stand in the incandescent pit of a huge stadium filled with wildly rippling bodies, all totally silent. Our recent music, deprived of people's screams, was next to meaningless, and there would have been no choice but to stop playing. A profound joke it would have been. A lesson in something or other. In Houston I left the group, saying nothing, and boarded a plane for New York City, that contaminated shrine, place of my birth. I knew Azarian would assume leadership of the band, his body being prettiest. As to the rest, I left them to their respective uproars- news media, promotion people, agents, accountants, various members of the managerial peerage. The public would come closer to understanding my disappearance than anyone else. It was not quite as total as the act they needed and nobody could be sure whether I was gone for good. For my closest followers, it foreshadowed a period of waiting. Either I'd return with a new language for them to speak or they'd seek a divine silence attendant to my own. I took a taxi past the cemetaries toward Manhattan, tides of ash-light breaking across the spires. new York seemed older than the cities of Europe, a sadistic gift of the sixteenth century, ever on the verge of plague. The cab driver was young, however, a freckled kid with a moderate orange Afro. I told him to take the tunnel. Is there a tunnel?" he said.

Culture of domination rely on the cultivation of fear as a way to ensure obedience. In our society we make much of love and say little about fear. Yet we are all terribly afraid most of the time. [...] Yet we do not question why we live in states of extreme anxiety and dread. [...] Fear promotes the desire for separation, the desire not to be known. When we are taught that safety lies with sameness, then difference will appear as a threat. When we choose love, we move against fear and separation. The choice to love is a choice to connect to find ourselves in the other.

School of Resentment is a term coined by critic Harold Bloom to describe related schools of literary criticism which have gained prominence in academia since the 1970s and which Bloom contends are preoccupied with political and social activism at the expense of aesthetic values.[1] Broadly, Bloom terms "Schools of Resentment" approaches associated with Marxist critical theory, including African American studies, Marxist literary criticism, New Historicist criticism, feminist criticism, and poststructuralism—specifically as promoted by Jacques Lacan, Jacques Derrida and Michel Foucault. The School of Resentment is usually defined as all scholars who wish to enlarge the Western canon by adding to it more works by authors from minority groups without regard to aesthetic merit and/or influence over time, or those who argue that some works commonly thought canonical promote sexist, racist or otherwise biased values and should therefore be removed from the canon. Bloom contends that the School of Resentment threatens the nature of the canon itself and may lead to its eventual demise. Philosopher Richard Rorty[2] agreed that Bloom is at least partly accurate in describing the School of Resentment, writing that those identified by Bloom do in fact routinely use "subversive, oppositional discourse" to attack the canon specifically and Western culture in general.

A time of ongoing cultural revolution when the adversaries of Christianity have made plain their intent to use the state machinery to promote radical social ideologies hardly seems an opportune moment to discuss how the rights of property might be compromised. Private property is an important bulwark against the ongoing anti-Christian campaign. Although opponents of the free market will doubtless claim that they wish to interfere with the rights of property only to this or that extent, or only to bring about this or that allegedly desirable social outcome, there can be little excuse for such naiveté in our day. No Christian should want to build up an institution that he would be terrified to see in the hands of his ideological opponents.

According to Flinders, all religious and spiritual traditions and specifically meditative practices—because they were built by men and for men—promote the following: self-silencing; self-naughting (destruction of the ego); resisting desire; and enclosure (turning inward, sealing off from the world). As a feminist, naming these four requirements of transcendence troubled her. “I realized that however ancient and universal these disciplines may be, they are not gender neutral at all. Formulated for the most part within monastic contexts, they cancel the basic freedoms—to say what one wants, go where one likes, enjoy whatever pleasures one can afford, and most of all, to be somebody—that have normally defined male privilege” (emphasis mine).

Some cultures, for instance, are collectivist; others are individualistic. Collectivist cultures, like Japan and other Confucian nations, value social harmony more than any one person’s happiness. Individualistic cultures, like the United States, value personal satisfaction more than communal harmony. That’s why the Japanese have a well-known expression: “The nail that sticks out gets hammered down.” In America, the nail that sticks out gets a promotion or a shot at American Idol. We are a nation of protruding nails.

The charm of a city, now we come to it, is not unlike the charm of flowers. It partly depends on seeing time creep across it. Charm needs to be fleeting. Nothing could be less palatable than a museum-city propped up by prosthetic devices of concrete. Paris is not in danger of becoming a museum-city, thanks to the restlessness and greed of promoters. Yet their frenzy to demolish everything is less objectionable than their clumsy determination to raise housing projects that cannot function without the constant presence of an armed police force… All these banks, all these glass buildings, all these mirrored facades are the mark of a reflected image. You can no longer see what’s happening inside, you become afraid of the shadows. The city becomes abstract, reflecting only itself. People almost seem out of place in this landscape. Before the war, there were nooks and crannies everywhere. Now people are trying to eliminate shadows, straighten streets. You can’t even put up a shed without the personal authorization of the minister of culture. When I was growing up, my grandpa built a small house. Next door the youth club had some sheds, down the street the local painter stored his equipment under some stretched-out tarpaulin. Everybody added on. It was telescopic. A game. Life wasn’t so expensive — ordinary people would live and work in Paris. You’d see masons in blue overalls, painters in white ones, carpenters in corduroys. Nowadays, just look at Faubourg Sainte-Antoine — traditional craftsmen are being pushed out by advertising agencies and design galleries. Land is so expensive that only huge companies can build, and they have to build ‘huge’ in order to make it profitable. Cubes, squares, rectangles. Everything straight, everything even. Clutter has been outlawed. But a little disorder is a good thing. That’s where poetry lurks. We never needed promoters to provide us, in their generosity, with ‘leisure spaces.’ We invented our own. Today there’s no question of putting your own space together, the planning commission will shut it down. Spontaneity has been outlawed. People are afraid of life.

Caste is a very important element of Indian society. As soon as a person is born, caste determines his or her destiny. Being born is not in the control of a person. If it were in one’s control, then why would I have been born in a Bhangi household? Those who call themselves the standard-bearers of this country’s great cultural heritage, did they decide which homes they would be born into? Of course, they turn to scriptures to justify their position, the scriptures that establish feudal values instead of promoting equality and freedom.

The sage returns her inner nature to its beginnings and guides her spirit to the realm of the void. She follows the supreme teachings of the limitless and lives in a state of complete emptiness. The ordinary person, however, lives in a world consisting of rules and regulations that are designed to constrain her inner nature. Her thoughts are filled with anxiety, and her senses are fatigued by constant excitement. She promotes pettiness in the name of benevolence, integrity, and culture so that she can display her skills and gain fame and recognition.

American culture has regressed because of contemporary society’s glorification of making a good living and spending free time in media activities rather than constantly devoting themselves to a learning and self-improvement. The combination of grooming youngsters to fit into a commercial workplace and Americans willingness to submit themselves to endless hours of watching television shows filled with murders, violence, sex, and replete with advertisements that promote the goods of commercial giants has eroded the American spirit and contributed to lack of an intellectually sophisticated populous.

Legume or bean intake is an important variable in the promotion of long life. An important longitudinal study showed that a higher legume intake is the most protective dietary factor affecting survival among the elderly, regardless of their ethnicity. The study found that legumes were associated with long-lived people in various food cultures, including the Japanese (soy, tofu, natto), the Swedes (brown beans, peas), and Mediterranean peoples (lentils, chickpeas, white beans).2 Beans and greens are the foods most closely linked in the scientific literature with protection against cancer, diabetes, heart disease, stroke, and dementia.

The news filled me with such euphoria that for an instant I was numb. My ingrained self-censorship immediately started working: I registered the fact that there was an orgy of weeping going on around me, and that I had to come up with some suitable performance. There seemed nowhere to hide my lack of correct emotion except the shoulder of the woman in front of me, one of the student officials, who was apparently heartbroken. I swiftly buried my head in her shoulder and heaved appropriately. As so often in China, a bit of ritual did the trick. Sniveling heartily she made a movement as though she was going to turn around and embrace me I pressed my whole weight on her from behind to keep her in her place, hoping to give the impression that I was in a state of abandoned grief. In the days after Mao's death, I did a lot of thinking. I knew he was considered a philosopher, and I tried to think what his 'philosophy' really was. It seemed to me that its central principle was the need or the desire? for perpetual conflict. The core of his thinking seemed to be that human struggles were the motivating force of history and that in order to make history 'class enemies' had to be continuously created en masse. I wondered whether there were any other philosophers whose theories had led to the suffering and death of so many. I thought of the terror and misery to which the Chinese population had been subjected. For what? But Mao's theory might just be the extension of his personality. He was, it seemed to me, really a restless fight promoter by nature, and good at it. He understood ugly human instincts such as envy and resentment, and knew how to mobilize them for his ends. He ruled by getting people to hate each other. In doing so, he got ordinary Chinese to carry out many of the tasks undertaken in other dictatorships by professional elites. Mao had managed to turn the people into the ultimate weapon of dictatorship. That was why under him there was no real equivalent of the KGB in China. There was no need. In bringing out and nourishing the worst in people, Mao had created a moral wasteland and a land of hatred. But how much individual responsibility ordinary people should share, I could not decide. The other hallmark of Maoism, it seemed to me, was the reign of ignorance. Because of his calculation that the cultured class were an easy target for a population that was largely illiterate, because of his own deep resentment of formal education and the educated, because of his megalomania, which led to his scorn for the great figures of Chinese culture, and because of his contempt for the areas of Chinese civilization that he did not understand, such as architecture, art, and music, Mao destroyed much of the country's cultural heritage. He left behind not only a brutalized nation, but also an ugly land with little of its past glory remaining or appreciated. The Chinese seemed to be mourning Mao in a heartfelt fashion. But I wondered how many of their tears were genuine. People had practiced acting to such a degree that they confused it with their true feelings. Weeping for Mao was perhaps just another programmed act in their programmed lives. Yet the mood of the nation was unmistakably against continuing Mao's policies. Less than a month after his death, on 6 October, Mme Mao was arrested, along with the other members of the Gang of Four. They had no support from anyone not the army, not the police, not even their own guards. They had had only Mao. The Gang of Four had held power only because it was really a Gang of Five. When I heard about the ease with which the Four had been removed, I felt a wave of sadness. How could such a small group of second-rate tyrants ravage 900 million people for so long? But my main feeling was joy. The last tyrants of the Cultural Revolution were finally gone.

Social networking technology allows us to spend our time engaged in a hypercompetitive struggle for attention, for victories in the currency of “likes.” People are given more occasions to be self-promoters, to embrace the characteristics of celebrity, to manage their own image, to Snapchat out their selfies in ways that they hope will impress and please the world. This technology creates a culture in which people turn into little brand managers, using Facebook, Twitter, text messages, and Instagram to create a falsely upbeat, slightly overexuberant, external self that can be famous first in a small sphere and then, with luck, in a large one. The manager of this self measures success by the flow of responses it gets. The social media maven spends his or her time creating a self-caricature, a much happier and more photogenic version of real life. People subtly start comparing themselves to other people’s highlight reels, and of course they feel inferior.

It is sadly true that most institutions and nations admire and reward sins of the “spirit,” and various forms of arrogance and greed often lead to promotions and praise. But pride, ambition, and vanity are still pride, ambition, and vanity; they do not stop being capital sins because someone is pope or president. “Greed is good” in America, extravagant bonuses are envied and imitated, and careerism is rampant among the clergy. (This is not just my judgment but a statement of the Vatican Office for Bishops a few years ago.) Sins of the flesh, however, carry shame and guilt and can always be used to bring anybody down in church, culture, or the state.

Finally, (and controversially) there might be a case – in monolingual classes – for allowing the learners to conduct some speaking activities, initially at least, in their mother tongue. Allowing learners to use their L1 in the interests of promoting talk and a sense of community may well be a necessary stage in the transition from a monolingual (L1) through a bilingual (L1 and L2) to finally a monolingual (L2) culture again. Certainly, if students are not used to having conversations in the classroom (in whatever language), they may become more disposed to the idea if there is an initial transition period of ‘L1 permissiveness’, or if tasks are first performed in the L1 (as a kind of rehearsal) before moving into the L2.

In many ways, the partition of India was the inevitable result of three centuries of Britain’s divide-and-rule policy. As the events of the Indian Revolt demonstrated, the British believed that the best way to curb nationalist sentiment was to classify the indigenous population not as Indians, but as Muslims, Hindus, Sikhs, Christians, etc. The categorization and separation of native peoples was a common tactic for maintaining colonial control over territories whose national boundaries had been arbitrarily drawn with little consideration for the ethnic, cultural, or religious makeup of the local inhabitants. The French went to great lengths to cultivate class divisions in Algeria, the Belgians promoted tribal factionalism in Rwanda, and the British fostered sectarian schisms in Iraq, all in a futile attempt to minimize nationalist tendencies and stymie united calls for independence. No wonder, then, that when the colonialists were finally expelled from these manufactured states, they left behind not only economic and political turmoil, but deeply divided populations with little common ground on which to construct a national identity.

In a world where every society and every civilization has borrowed heavily from the cultures of other societies and other civilizations, everyone does not have to go back to square one and discover fire and the wheel for himself, when someone else has already discovered it. Europeans did not have to continue copying scrolls by hand after the Chinese invented paper and printing. Malaysia could become the world’s leading rubber-producing nation after planting seeds taken from Brazil. Yet the equal-respect “identity” promoters would have each group paint itself into its own little corner, with its own insular culture, thus presenting over all a static tableau of “diversity,” rather than the dynamic process of competition on which the progress of the human race has been based for thousands of years.

If you’re going to build a strong culture, it’s paramount to make diversity one of your core values. This is what separates Bridgewater’s strong culture from a cult: The commitment is to promoting dissent. In hiring, instead of using similarity to gauge cultural fit, Bridgewater assesses cultural contribution.* Dalio wants people who will think independently and enrich the culture. By holding them accountable for dissenting, Dalio has fundamentally altered the way people make decisions. In a cult, core values are dogma. At Bridgewater, employees are expected to challenge the principles themselves. During training, when employees learn the principles, they’re constantly asked: Do you agree? “We have these standards that are stress tested over time, and you have to either operate by them or disagree with them and fight for better ones,” explains Zack Wieder, who works with Dalio on codifying the principles. Rather than deferring to the people with the greatest seniority or status, as was the case at Polaroid, decisions at Bridgewater are based on quality. The goal is to create an idea meritocracy, where the best ideas win. To get the best ideas on the table in the first place, you need radical transparency.

key to health and happiness. Living in the twenty-first-century American culture seems to promote an unbalanced life: too much work and not enough play, excessive calories and not enough natural fresh foods, too much stress and not enough fun, and too much TV and too little exercise, too much rushing around—insufficient restful sleep, too much materialism and too little spirituality. As Dr. Phil would ask, “Is it work in’ for ya?” We can tell you that it doesn’t work for us. One of the best ways to avoid getting swept away in the tide of the often self-defeating modern lifestyle is to live by the mantra: “Good Things First.” Get in the habit of prioritizing the things that will make your life better in the long run: exercise, eating breakfast each morning, good food and healthy beverages, time to play, plenty

Another lesson is that it’s not just our own communities that reinforce the outsider attitude, it’s the places and people that upward mobility connects us with—like my professor who suggested that Yale Law School shouldn’t accept applicants from non-prestigious state schools. There’s no way to quantify how these attitudes affect the working class. We do know that working-class Americans aren’t just less likely to climb the economic ladder, they’re also more likely to fall off even after they’ve reached the top. I imagine that the discomfort they feel at leaving behind much of their identity plays at least a small role in this problem. One way our upper class can promote upward mobility, then, is not only by pushing wise public policies but by opening their hearts and minds to the newcomers who don’t quite belong.

The new black conservatives claim that transfer payments to the black needy engender a mentality of dependence which undercuts the value of self-reliance and of the solidity of the black poor family. They fail to see that the welfare state was a historic compromise between progressive forces seeking broad subsistence rights and conservative forces arguing for unregulated markets. Therefore it should come as no surprise that the welfare state possesses many flaws. The reinforcing of 'dependent mentalities' and the unsettling of the family are two such flaws. But simply to point out these rather obvious shortcomings does not justify cutbacks in the welfare state. In the face of high black unemployment, these cutbacks will not promote self-reliance or strong black families but will only produce even more black cultural disorientation and more devastated black households. This is so because without jobs or incentives to be productive citizens the black poor become even more prone toward criminality, drugs, and alcoholism- the major immediate symptoms of the pervasive black communal and cultural chaos.

The idea of “taking on” the baseline cultural narratives of late-modern secularism may sound intimidating. Those who promote the wisdom of this age, who disdain Christians as being “on the wrong side of history,” seem supremely confident. However, Christian preachers and teachers should not be abashed or threatened. Try to remember that you are at odds with a system of beliefs far more than you are at war with a group of people. Contemporary people are the victims of the late-modern mind far more than they are its perpetrators. Seen in this light the Christian gospel is more of a prison break than a battle. Paul cries out, “Where is the wise person? Where is the teacher of the law? Where is the philosopher of this age? Has not God made foolish the wisdom of the world?” (1 Corinthians 1:20). In his day the cross and the atonement made no sense within any of the reigning worldviews. The philosophers treated Paul with disdain on Mars Hill in Acts 17, and hardly anyone believed his message. But answer the question. Where now is the wisdom of that world? It’s over, gone. No one believes those worldviews anymore. Such will always be the case. The philosophies of the world will come and go, rise and fall, but the wisdom we preach—the Word of God—will still be here.

Noticing the disturbing similarity between the rhetoric surrounding "open government" and new public management, government expert Just Longo speculates that the former might be just a Trojan horse for the latter; in our excitement about the immense potential of new technologies to promote openness and transparency, we may have lost sight of the deeply political nature of the uses to which these technologies are put... In India, recent digitization of land records and their subsequent publication online, while nominally an effort to empower the weak, may have actually empowered the rich and powerful. Once the digitized records were available for the whole world to see, some enterprising businessmen discovered that many poor families had no documents to prove ownership of land. In most cases, this was not the result of some nefarious land grab; local culture, with its predominantly oral ways of doing business, pervasive corruption, and poor literacy, partly explains why no such records exist... The point here, as with most open-government schemes, is not that information shouldn't be collected or distributed; rather, it needs to be collected and distributed in full awareness of the social and cultural complexity of the institutional environment in which it is gathered.

Hey Pete. So why the leave from social media? You are an activist, right? It seems like this decision is counterproductive to your message and work." A: The short answer is I’m tired of the endless narcissism inherent to the medium. In the commercial society we have, coupled with the consequential sense of insecurity people feel, as they impulsively “package themselves” for public consumption, the expression most dominant in all of this - is vanity. And I find that disheartening, annoying and dangerous. It is a form of cultural violence in many respects. However, please note the difference - that I work to promote just that – a message/idea – not myself… and I honestly loath people who today just promote themselves for the sake of themselves. A sea of humans who have been conditioned into viewing who they are – as how they are seen online. Think about that for a moment. Social identity theory run amok. People have been conditioned to think “they are” how “others see them”. We live in an increasing fictional reality where people are now not only people – they are digital symbols. And those symbols become more important as a matter of “marketing” than people’s true personality. Now, one could argue that social perception has always had a communicative symbolism, even before the computer age. But nooooooothing like today. Social media has become a social prison and a strong means of social control, in fact. Beyond that, as most know, social media is literally designed like a drug. And it acts like it as people get more and more addicted to being seen and addicted to molding the way they want the world to view them – no matter how false the image (If there is any word that defines peoples’ behavior here – it is pretention). Dopamine fires upon recognition and, coupled with cell phone culture, we now have a sea of people in zombie like trances looking at their phones (literally) thousands of times a day, merging their direct, true interpersonal social reality with a virtual “social media” one. No one can read anymore... they just swipe a stream of 200 character headlines/posts/tweets. understanding the world as an aggregate of those fragmented sentences. Massive loss of comprehension happening, replaced by usually agreeable, "in-bubble" views - hence an actual loss of variety. So again, this isn’t to say non-commercial focused social media doesn’t have positive purposes, such as with activism at times. But, on the whole, it merely amplifies a general value system disorder of a “LOOK AT ME! LOOK AT HOW GREAT I AM!” – rooted in systemic insecurity. People lying to themselves, drawing meaningless satisfaction from superficial responses from a sea of avatars. And it’s no surprise. Market economics demands people self promote shamelessly, coupled with the arbitrary constructs of beauty and success that have also resulted. People see status in certain things and, directly or pathologically, use those things for their own narcissistic advantage. Think of those endless status pics of people rock climbing, or hanging out on a stunning beach or showing off their new trophy girl-friend, etc. It goes on and on and worse the general public generally likes it, seeking to imitate those images/symbols to amplify their own false status. Hence the endless feedback loop of superficiality. And people wonder why youth suicides have risen… a young woman looking at a model of perfection set by her peers, without proper knowledge of the medium, can be made to feel inferior far more dramatically than the typical body image problems associated to traditional advertising. That is just one example of the cultural violence inherent. The entire industry of social media is BASED on narcissistic status promotion and narrow self-interest. That is the emotion/intent that creates the billions and billions in revenue these platforms experience, as they in turn sell off people’s personal data to advertisers and governments. You are the product, of course.

These examinations and certificates and so on--what did they matter? And all this efficiency and up-to-dateness--what did that matter, either? Ralston was trying to run Brookfield like a factory--a factory for turning out a snob culture based on money and machines. The old gentlemanly traditions of family and broad acres were changing, as doubtless they were bound to; but instead of widening them to form a genuine inclusive democracy of duke and dustman, Ralston was narrowing them upon the single issue of a fat banking account. There never had been so many rich men's sons at Brookfield. The Speech Day Garden Party was like Ascot. Ralston met these wealthy fellows in London clubs and persuaded them that Brookfield was the coming school, and, since they couldn't buy their way into Eton or Harrow, they greedily swallowed the bait. Awful fellows, some of them--though others were decent enough. Financiers, company promoters, pill manufacturers. One of them gave his son five pounds a week pocket money. Vulgar . . . ostentatious . . . all the hectic rotten-ripeness of the age. . . . And once Chips had got into trouble because of some joke he had made about the name and ancestry of a boy named Isaacstein. The boy wrote home about it, and Isaacstein père sent an angry letter to Ralston. Touchy, no sense of humor, no sense of proportion--that was the matter with them, these new fellows. . . . No sense of proportion. And it was a sense of proportion, above all things, that Brookfield ought to teach--not so much Latin or Greek or Chemistry or Mechanics. And you couldn't expect to test that sense of proportion by setting papers and granting certificates...

Anson laid bare his ulterior motives for favoring the removal of Japanese farmers, but like all strategic racists, he also at least partially subscribed to the racial antipathies he endeavored to exploit. From here, motives become more attenuated as persons adopt particular ideas depending not on their material interests but on how these notions protect their self-image and, for the privileged, confirm society’s basic fairness. For instance, the dominance of colorblindness today surely ties back to motives, not on the fully conscious level, but in many whites being drawn to conceptions of race that affirm their sense of being moral persons neither responsible for nor benefited by racial inequality. Colorblindness offers whites racial expiation: they cannot be racist if they lack malice; nor can they be responsible for inequality, since this reflects differences in group mores. Colorblindness also compliments whites on a superior culture that explains their social position. In addition it empathizes with whites as racism’s real victims when government favors minorities through affirmative action or welfare payments. Finally, colorblindness affirms that whites are moral when they oppose measures to promote integration because it’s allegedly their principled objection to any use of race that drives them, not bias. Colorblindness has not gained adherents because of its analytic insight (that race is completely disconnected from social practices blinks reality); rather, it thrives because it comforts whites regarding their innocence, reassures them that their privilege is legitimate, commiserates with their victimization, and hides from them their hostility toward racial equality.

The Blue Mind Rx Statement Our wild waters provide vast cognitive, emotional, physical, psychological, social, and spiritual values for people from birth, through adolescence, adulthood, older age, and in death; wild waters provide a useful, widely available, and affordable range of treatments healthcare practitioners can incorporate into treatment plans. The world ocean and all waterways, including lakes, rivers, and wetlands (collectively, blue space), cover over 71% of our planet. Keeping them healthy, clean, accessible, and biodiverse is critical to human health and well-being. In addition to fostering more widely documented ecological, economic, and cultural diversities, our mental well-being, emotional diversity, and resiliency also rely on the global ecological integrity of our waters. Blue space gives us half of our oxygen, provides billions of people with jobs and food, holds the majority of Earth's biodiversity including species and ecosystems, drives climate and weather, regulates temperature, and is the sole source of hydration and hygiene for humanity throughout history. Neuroscientists and psychologists add that the ocean and wild waterways are a wellspring of happiness and relaxation, sociality and romance, peace and freedom, play and creativity, learning and memory, innovation and insight, elation and nostalgia, confidence and solitude, wonder and awe, empathy and compassion, reverence and beauty — and help manage trauma, anxiety, sleep, autism, addiction, fitness, attention/focus, stress, grief, PTSD, build personal resilience, and much more. Chronic stress and anxiety cause or intensify a range of physical and mental afflictions, including depression, ulcers, colitis, heart disease, and more. Being on, in, and near water can be among the most cost-effective ways of reducing stress and anxiety. We encourage healthcare professionals and advocates for the ocean, seas, lakes, and rivers to go deeper and incorporate the latest findings, research, and insights into their treatment plans, communications, reports, mission statements, strategies, grant proposals, media, exhibits, keynotes, and educational programs and to consider the following simple talking points: •Water is the essence of life: The ocean, healthy rivers, lakes, and wetlands are good for our minds and bodies. •Research shows that nature is therapeutic, promotes general health and well-being, and blue space in both urban and rural settings further enhances and broadens cognitive, emotional, psychological, social, physical, and spiritual benefits. •All people should have safe access to salubrious, wild, biodiverse waters for well-being, healing, and therapy. •Aquatic biodiversity has been directly correlated with the therapeutic potency of blue space. Immersive human interactions with healthy aquatic ecosystems can benefit both. •Wild waters can serve as medicine for caregivers, patient families, and all who are part of patients’ circles of support. •Realization of the full range and potential magnitude of ecological, economic, physical, intrinsic, and emotional values of wild places requires us to understand, appreciate, maintain, and improve the integrity and purity of one of our most vital of medicines — water.