Publish Or Perish Quotes

Publish or perish, it’s a weary dance that every academic has to do. Come up with something novel; it’s your only chance: some theory or some thesis, or you’re through.

Socrates didn’t publish, and he perished, executed by his fellow Athenians. Again, his alleged crimes

I think peer review is hindering science. In fact, I think it has become a completely corrupt system. It’s corrupt in many ways, in that scientists and academics have handed over to the editors of these journals the ability to make judgment on science and scientists. There are universities in America, and I’ve heard from many committees, that we won’t consider people’s publications in low impact factor journals. Now I mean, people are trying to do something, but I think it’s not publish or perish, it’s publish in the okay places [or perish]. And this has assembled a most ridiculous group of people. I wrote a column for many years in the nineties, in a journal called Current Biology. In one article, “Hard Cases”, I campaigned against this [culture] because I think it is not only bad, it’s corrupt. In other words it puts the judgment in the hands of people who really have no reason to exercise judgment at all. And that’s all been done in the aid of commerce, because they are now giant organisations making money out of it.

The world of books is the most remarkable creation of man. Nothing else that he builds ever lasts. Monuments fall; nations perish; civilizations grow old and die out; and, after an era of darkness, new races build others. But in the world of books are volumes that have seen this happen again and again, and yet live on, still young, still as fresh as the day they were written, still telling men’s hearts of the hearts of men centuries dead. And even the books do not last that long, penetrate their own times at last, sailing farther than Ulysses even dreamed of, like ships on the seas. It is the author’s part to call into being their cargoes and passengers, - living thoughts and rich bales of study and jeweled ideas. And as for the publishers, it is they who build the fleet, plan the voyage, and sail on, facing wreck, till they find every possible harbor that will value their burden.

Dear Reader Once and its sequel Then are two parts of the same story, but they were written and published as two separate books. In this edition they are together for the first time. Felix and Zelda’s story came from my imagination, but it was inspired by a period of history that was all too real. My grandfather was a Jew from Krakow in Poland. He left there long before that time, but his extended family didn’t and most of them perished. Fifteen years ago I read a book about Janusz Korczak, a Polish Jewish doctor and children’s author who devoted his life to caring for young people. Over many years he helped run an orphanage for two hundred Jewish children. In 1942, when the Nazis murdered these orphans, Janusz Korczak was offered his freedom but chose to die

My love of publishing goes back to my first job on the hometown newspaper when I was a 16-year-old cub reporter, but I caught a novel version of the word and the idea at a 1980 poetry reading by Allan Ginsberg. That night he exhorted all in the audience to remember the original sense of the word when he said that every public reading of a poem was a bona fide form of publishing, taking the good word to the people. For the last word on getting published let’s turn to one of the least recognized, in her own time, of all great writers, Emily Dickinson, who said, “Publication—is the auction of the Mind of Man.” Of her 1775 poems, only seven were published in her lifetime, which flies in the face of the academic exhortation to “publish or perish.” Dickinson rarely published, but her poetry is imperishable.

The world of books is the most remarkable creation of man. Nothing else that he builds ever lasts. Monuments fall; nations perish; civilizations grow old and die out; and, after an era of darkness, new races build others. But in the world of books are volumes that have seen this happen again and again, and yet live on, still young, still as fresh as the day they were written, still telling men’s hearts of the hearts of men centuries dead. And even the books that do not last long, penetrate their own times at least, sailing farther than Ulysses even dreamed of, like ships on the seas. It is the author’s part to call into being their cargoes and passengers,--living thoughts and rich bales of study and jeweled ideas. As for the publishers, it is they who build the fleet, plan the voyage, and sail on, facing wreck, till they find every possible harbor that will value their burden.

All the authorities, however, agree as to the following facts:—that until the third day after Hephaestion’s death, Alexander neither tasted food nor paid any attention to his personal appearance, but lay on the ground either bewailing or silently mourning; that he also ordered a funeral pyre to be prepared for him in Babylon at the expense of 10,000 talents; some say at a still greater cost; that a decree was published throughout all the barbarian territory for the observance of a public mourning. Many of Alexander’s Companions dedicated themselves and their arms to the dead Hephaestion in order to show their respect to him; and the first to begin the artifice was Eumenes, whom we a short time ago mentioned as having been at variance with him. This he did that Alexander might not think he was pleased at Hephaestion’s death. Alexander did not appoint any one else to be commander of the Companion cavalry in the place of Hephaestion, so that the name of that general might not perish from the brigade; but that division of cavalry was still called Hephaestion’s and the figure made from Hephaestion went in front of it.

Those of us who hope to be their allies should not be surprised, if and when this day comes, that when those who have been locked up and locked out finally have the chance to speak and truly be heard, what we hear is rage. The rage may frighten us; it may remind us of riots, uprisings, and buildings aflame. We may be tempted to control it, or douse it with buckets of doubt, dismay, and disbelief. But we should do no such thing. Instead, when a young man who was born in the ghetto and who knows little of life beyond the walls of his prison cell and the invisible cage that has become his life, turns to us in bewilderment and rage, we should do nothing more than look him in the eye and tell him the truth. We should tell him the same truth the great African American writer James Baldwin told his nephew in a letter published in 1962, in one of the most extraordinary books ever written, The Fire Next Time. With great passion and searing conviction, Baldwin had this to say to his young nephew: This is the crime of which I accuse my country and my countrymen, and for which neither I nor time nor history will ever forgive them, that they have destroyed and are destroying hundreds of thousands of lives and do not know it and do not want to know it …. It is their innocence which constitutes the crime …. This innocent country set you down in a ghetto in which, in fact, it intended that you should perish. The limits of your ambition were, thus, expected to be set forever. You were born into a society which spelled out with brutal clarity, and in as many ways as possible, that you were a worthless human being. You were not expected to aspire to excellence: you were expected to make peace with mediocrity …. You have, and many of us have, defeated this intention; and, by a terrible law, a terrible paradox, those innocents who believed that your imprisonment made them safe are losing their grasp on reality. But these men are your brothers—your lost, younger brothers. And if the word integration means anything, this is what it means: that we, with love, shall force our brothers to see themselves as they are, to cease fleeing from reality and begin to change it. For this is your home, my friend, do not be driven from it; great men have done great things here, and will again, and we can make America what it must become. It will be hard, but you come from sturdy, peasant stock, men who picked cotton and dammed rivers and built railroads, and, in the teeth of the most terrifying odds, achieved an unassailable and monumental dignity. You come from a long line of great poets since Homer. One of them said, The very time I thought I was lost, My dungeon shook and my chains fell off …. We cannot be free until they are free. God bless you, and Godspeed.67

NOBEL PRIZE–WINNER, British poet laureate, essayist, novelist, journalist, and short story writer Rudyard Kipling wrote for both children and adults, with many of his stories and poems focusing on British imperialism in India. His works were popular during the late nineteenth and early twentieth centuries, even though many deemed his political views too conservative. Born on December 30, 1865, in Bombay, India, Kipling had a happy early childhood, but in 1871 he and his sister were sent to a boarding house called Lorne Lodge in Southsea, where he spent many disappointing years. He was accepted in 1877 to United Services College in the west of England. In 1882, he returned to his family in India, working as a journalist, associate editor, and correspondent for many publications, including Civil and Military Gazette, a publication in Lahore, Pakistan. He also wrote poetry. He found great success in writing after his 1889 return to England, where he was eventually appointed poet laureate. Some of his most famous writings, including The Jungle Book, Kim, Puck of Pook’s Hill, and Rewards and Fairies, saw publication in the 1890s and 1900s. It was during this period that he married Caroline Balestier, the sister of an American friend and publishing colleague. The couple settled in Vermont, where their two daughters were born. After a quarrel with his brother-in-law and grumblings from his American neighbors about his controversial political views, Kipling and his family returned to England. There, Caroline gave birth to a son in 1896. Tragically, their eldest daughter died in 1899. Later, Kipling’s son perished in battle during World War I. In 1907 Kipling was awarded the Nobel Prize. He died on January 18, 1936, and his ashes are buried in Poets’ Corner in Westminster Abbey.

Page 25: …Maimonides was also an anti-Black racist. Towards the end of the [Guide to the Perplexed], in a crucial chapter (book III, chapter 51) he discusses how various sections of humanity can attain the supreme religious value, the true worship of God. Among those who are incapable of even approaching this are: "Some of the Turks [i.e., the Mongol race] and the nomads in the North, and the Blacks and the nomads in the South, and those who resemble them in our climates. And their nature is like the nature of mute animals, and according to my opinion they are not on the level of human beings, and their level among existing things is below that of a man and above that of a monkey, because they have the image and the resemblance of a man more than a monkey does." Now, what does one do with such a passage in a most important and necessary work of Judaism? Face the truth and its consequences? God forbid! Admit (as so many Christian scholars, for example, have done in similar circumstances) that a very important Jewish authority held also rabid anti-Black views, and by this admission make an attempt at self-education in real humanity? Perish the thought. I can almost imagine Jewish scholars in the USA consulting among themselves, ‘What is to be done?’ – for the book had to be translated, due to the decline in the knowledge of Hebrew among American Jews. Whether by consultation or by individual inspiration, a happy ‘solution’ was found: in the popular American translation of the Guide by one Friedlander, first published as far back as 1925 and since then reprinted in many editions, including several in paperback, the Hebrew word Kushim, which means Blacks, was simply transliterated and appears as ‘Kushites’, a word which means nothing to those who have no knowledge of Hebrew, or to whom an obliging rabbi will not give an oral explanation. During all these years, not a word has been said to point out the initial deception or the social facts underlying its continuation – and this throughout the excitement of Martin Luther King’s campaigns, which were supported by so many rabbis, not to mention other Jewish figures, some of whom must have been aware of the anti-Black racist attitude which forms part of their Jewish heritage. Surely one is driven to the hypothesis that quite a few of Martin Luther King’s rabbinical supporters were either anti-Black racists who supported him for tactical reasons of ‘Jewish interest’ (wishing to win Black support for American Jewry and for Israel’s policies) or were accomplished hypocrites, to the point of schizophrenia, capable of passing very rapidly from a hidden enjoyment of rabid racism to a proclaimed attachment to an anti-racist struggle – and back – and back again.

What's the difference between an American and a Guatemalan anthropologist? In America, publish or perish; in Guatemala, perish if you publish. [Myrna Mack, murdered 1990 by Guatemalan military. See Pardise in Ashes, Beatriz Manz, p. 13]

Page 25: …Maimonides was also an anti-Black racist. Towards the end of the [Guide to the Perplexed], in a crucial chapter (book III, chapter 51) he discusses how various sections of humanity can attain the supreme religious value, the true worship of God. Among those who are incapable of even approaching this are: Some of the Turks [i.e., the Mongol race] and the nomads in the North, and the Blacks and the nomads in the South, and those who resemble them in our climates. And their nature is like the nature of mute animals, and according to my opinion they are not on the level of human beings, and their level among existing things is below that of a man and above that of a monkey, because they have the image and the resemblance of a man more than a monkey does. Now, what does one do with such a passage in a most important and necessary work of Judaism? Face the truth and its consequences? God forbid! Admit (as so many Christian scholars, for example, have done in similar circumstances) that a very important Jewish authority held also rabid anti-Black views, and by this admission make an attempt at self-education in real humanity? Perish the thought. I can almost imagine Jewish scholars in the USA consulting among themselves, ‘What is to be done?’ – for the book had to be translated, due to the decline in the knowledge of Hebrew among American Jews. Whether by consultation or by individual inspiration, a happy ‘solution’ was found: in the popular American translation of the Guide by one Friedlander, first published as far back as 1925 and since then reprinted in many editions, including several in paperback, the Hebrew word Kushim, which means Blacks, was simply transliterated and appears as ‘Kushites’, a word which means nothing to those who have no knowledge of Hebrew, or to whom an obliging rabbi will not give an oral explanation. During all these years, not a word has been said to point out the initial deception or the social facts underlying its continuation – and this throughout the excitement of Martin Luther King’s campaigns, which were supported by so many rabbis, not to mention other Jewish figures, some of whom must have been aware of the anti-Black racist attitude which forms part of their Jewish heritage. Surely one is driven to the hypothesis that quite a few of Martin Luther King’s rabbinical supporters were either anti-Black racists who supported him for tactical reasons of ‘Jewish interest’ (wishing to win Black support for American Jewry and for Israel’s policies) or were accomplished hypocrites, to the point of schizophrenia, capable of passing very rapidly from a hidden enjoyment of rabid racism to a proclaimed attachment to an anti-racist struggle – and back – and back again.

Classical number is a thought-process dealing not with spatial relations but with visibly limitable and tangible units, and it follows naturally and necessarily that the Classical knows only the "natural" (positive and whole) numbers, which on the contrary olay in our Western mathematics a quite undistinguished part in the midst of complex, hypercomplex, non-Archimedean and other number-systems. On this account, the idea of irrational numbers the unending decimal fractions of our notation was unrealizable within the Greek spirit. Euclid says and he ought to have been better understood that incommensurable lines are "not related to one another like numbers." In fact, it is the idea of irrational number that, once achieved, separates the notion of number from that of magnitude, for the magnitude of such a number (π, for example) can never be defined or exactly represented by any straight line. Moreover, it follows from this that in considering the relation, say, between diagonal and side in a square the Greek would be brought up suddenly against a quite other sort of number, which was fundamentally alien to the Classical soul, and was consequently feared as a secret of its proper existence too dangerous to be unveiled. There is a singular and significant late-Greek legend, according to which the man who first published the hidden mystery of the irrational perished by shipwreck, "for the unspeakable and the formless must be left hidden for ever".

We were on the edge of the “publish or perish” cliff, still judged by individual output, even though our productivity was higher when we collaborated.

What caused this, I later learned, is something called mimetic desire. The idea that whatever those around you model as being valuable and important, you unconsciously find yourself caring about and wanting, too. Whether it’s as simple as a fashion choice, like a wristwatch, or as complex as a meaningless professional title that you could spend decades trying to achieve. For example, for most academics, there is nothing more important than getting published in prestigious journals. They live or die depending on where they get published, and how many times their paper is cited by others. Their refrain: “Publish or perish.” To the rest of the world this means absolutely nothing. It denotes absolutely zero status to 99.9 percent of the world. But in the world of academia, it’s everything. The same is true of writers trying to hit the bestseller list, or actors and musicians trying to win awards, or even something as simple as a corporate job title or a corner office. We all seek external gratification based on what our peers tell us we should want. What’s sad about this mimetic phenomenon is that it convinces people to sacrifice their own happiness to achieve whatever goal their peers have assigned value to, even when it’s not an authentic desire of theirs. It seems to be everywhere, and it begins early, preying on the most insecure: look at any high school hallway, all kids trying to look the same, talk the same. Look at influencers on social media, implicitly dictating how the rest of us should behave.

The Gospel addresses men as guilty, condemned, perishing criminals. It declares that the most chaste moralist is in the same terrible plight as is the most voluptuous profligate; and the zealous professor, with all his religious performances, is no better off than the most profane infidel. The Gospel contemplates every descendant of Adam as a fallen, polluted, hell-deserving and helpless sinner. The grace which the Gospel publishes is his only hope.

Restored, Confirmed, Strengthened, Established The God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you. 1 PETER 5:10 ESV As you finally settle down this evening, maybe you feel that you are being torn down by your troubles—rather than built up by your God. Yet both are working together. You see, there are traits within you fighting against the spiritual nature that God is fortifying. At the moment, the pressures you experience are removing them so that God can replace them with qualities that are infinitely better. Rejoice that God is restoring you with his wisdom, confirming his purpose in your life, strengthening you with heavenly power, and establishing the eternal nature within you. Dear God, thank you for removing my transitory qualities and replacing them with an everlasting nature. I praise you for restoring, confirming, strengthening, and establishing me. Amen. This perishable body must put on the imperishable, and this mortal body must put on immortality. 1 CORINTHIANS 15:53 ESV

for academics who are continuously told to “publish or perish” to want to always create something from

Is there more to the Fatima secret not yet revealed? Well, before he later revealed the content of the 3rd Secret of Fatima in 2000, John Paul II spoke to a select group of German Catholics at Fulda during his 1980 visit to Germany. Here is an excerpt from his words: The Holy Father was asked, “What about the Third Secret of Fatima? Should it not have already been published by 1960?” Pope John Paul II replied: “Given the seriousness of the contents, my predecessors in the Petrine office diplomatically preferred to postpone publication so as not to encourage the world power of Communism to make certain moves. On the other hand, it should be sufficient for all Christians to know this: if there is a message in which it is written that the oceans will flood whole areas of the earth, and that from one moment to the next millions of people will perish, truly the publication of such a message is no longer something to be so much desired.” At this point the Pope grasped a Rosary and said: “Here is the remedy against this evil. Pray, pray, and ask for nothing more. Leave everything else to the Mother of God.” The Holy Father was then asked: “What is going to happen to the Church?” He answered: “We must prepare ourselves to suffer great trials before long, such as will demand of us a disposition to give up even life, and a total dedication to Christ and for Christ. With your and my prayer it is possible to mitigate this tribulation, but it is no longer possible to avert it, because only thus can the Church be effectively renewed. How many times has the renewal of the Church sprung from blood! This time, too, it will not be otherwise. We must be strong and prepared, and trust in Christ and His Mother, and be very, very assiduous in praying the Rosary.” In his book, The Last Secret of Fatima, Cardinal Bertone, (now former) Vatican Secretary of State, acknowledged that John Paul II did in fact say these words (p. 48). What clarity, for those who can see!

This letter reached Renée (Selma addressed her by her Hebrew name Rena) and has been preserved intact. Chazak was the greeting of the members of Shomer Hatzair and means: be strong. The letter, written in August 1942, speaks for itself, her own words say it all - the brutality of tearing people out of their homes, just to let them perish of hunger, of sickness, of exhaustion, of despair. Yet, in the letter there was still a slight expression of hope. One of the few survivors of this camp, Arnold Daghani, kept a diary, which he published on his return to Romania.

When we write nowadays that six million perished during the Holocaust, the number is awesome, abstract; it is hard for the mind to comprehend that number, yet each one was a world. Can we fathom what we lost, what the world lost? NOTE: For years only her small group of friends knew about the existence of the poems. Her two close friends, who kept the manuscripts, and her former mathematics teacher from tenth grade, Hersh Segal, got together and published the Anthology - Blütenlese in Rechovot, Israel, in 1976. This privately financed publication reached a larger public and her name and fame spread, but very slowly. A second edition was published by the Diaspora Research Institute, Tel Aviv University, in 1979.

March 13 MORNING “Why sit we here until we die?” — 2 Kings 7:3 DEAR reader, this little book was mainly intended for the edification of believers, but if you are yet unsaved, our heart yearns over you: and we would fain say a word which may be blessed to you. Open your Bible, and read the story of the lepers, and mark their position, which was much the same as yours. If you remain where you are you must perish; if you go to Jesus you can but die. “Nothing venture, nothing win,” is the old proverb, and in your case the venture is no great one. If you sit still in sullen despair, no one can pity you when your ruin comes; but if you die with mercy sought, if such a thing were possible, you would be the object of universal sympathy. None escape who refuse to look to Jesus; but you know that, at any rate, some are saved who believe in Him, for certain of your own acquaintances have received mercy: then why not you? The Ninevites said, “Who can tell?” Act upon the same hope, and try the Lord’s mercy. To perish is so awful, that if there were but a straw to catch at, the instinct of self-preservation should lead you to stretch out your hand. We have thus been talking to you on your own unbelieving ground, we would now assure you, as from the Lord, that if you seek Him He will be found of you. Jesus casts out none who come unto Him. You shall not perish if you trust Him; on the contrary, you shall find treasure far richer than the poor lepers gathered in Syria’s deserted camp. May the Holy Spirit embolden you to go at once, and you shall not believe in vain. When you are saved yourself, publish the good news to others. Hold not your peace; tell the King’s household first, and unite with them in fellowship; let the porter of the city, the minister, be informed of your discovery, and then proclaim the good news in every place. The Lord save thee ere the sun goes down this day.

In addressing a subcommittee of the National Science Board (it oversees the National Science Foundation) charged with reviewing “transformational” science, he remarked: My colleagues and I have studied approximately 175 research organizations on both sides of the Atlantic, and in many respects the Santa Fe Institute is the ideal type of organization which facilitates creative thinking. And here’s a quote from Wired magazine: Since its founding in 1984, the nonprofit research center has united top minds from diverse fields to study cellular biology, computer networks, and other systems that underlie our lives. The patterns they’ve discovered have illuminated some of the most pressing issues of our time and, along the way, served as the basis for what’s now called the science of complexity. The institute was originally conceived by a small group of distinguished scientists, including several Nobel laureates, most of whom had some association with Los Alamos National Laboratory. They were concerned that the academic landscape had become so dominated by disciplinary stovepiping and specialization that many of the big questions, and especially those that transcend disciplines or were perhaps of a societal nature, were being ignored. The reward system for obtaining an academic position, for gaining promotion or tenure, for securing grants from federal agencies or private foundations, and even for being elected to a national academy, was becoming more and more tied to demonstrating that you were the expert in some tiny corner of some narrow subdiscipline. The freedom to think or speculate about some of the bigger questions and broader issues, to take a risk or be a maverick, was not a luxury many could afford. It was not just “publish or perish,” but increasingly it was also becoming “bring in the big bucks or perish.

For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. 2 CORINTHIANS 4:16–17

For God so loved the world that He gave His only begotten qSon, that whoever believes in Him should not perish but have everlasting life.

Among the variety of commodities which attract the attention of mankind, there is one thing of more value than all others. A principle which, if once possessed, will greatly assist in obtaining all other things worth possessing, whether it were power, wealth, riches, honors, thrones, or dominions. Comparatively few have ever possessed it, although it was within the reach of many others, but they were either not aware of it, or did not know its value. It has worked wonders for the few who have possessed it. Some it enabled to escape from drowning, while every soul who did not possess it was lost in the mighty deep. Others it saved from famine, while thousands perished all around them; by it men have often been raised to dignity in the state; yea, more, some have been raised to the throne of empires. The possession of it has sometimes raised men from a dungeon to a palace; and there are instances in which those that possessed it were delivered from the flames, while cities were consumed, and every soul, themselves excepted, perished. Frequently, when a famine or the sword has destroyed a city or nation, they alone who possessed it escaped unhurt. By this time the reader inquires, What can this be? Inform me, and I will purchase it, even at the sacrifice of all I possess on earth. Well, kind reader, this treasure is FOREKNOWLEDGE! a knowledge of things future! Let a book be published, entitled, "A Knowledge of the Future," and let mankind be really convinced that it did give a certain, definite knowledge of future events, so that its pages unfold the future history of the nations, and of many great events, as the history of Greece or Rome does unfold the past, and a large edition would immediately sell at a great sum per copy; indeed, they would be above all price. Now, kind reader, the books of the Prophets, and the Spirit of Prophecy were intended for this very purpose. Well did the Apostle say, "Covet earnestly the best gifts; but rather that ye prophesy.

The question of how to either play an active role in a Western tragedy entering its final act, or to lamentably perish as a passive victim of the universal mechanisation that is to be its general theme, is at the heart of the present volume by Oswald Spengler entitled Man and Technics, originally published in 1931.

U.S academia has long operated under the mediocre slogan of “publish or perish”, not taking into account that very often writers may perish the minute they publish, if they do not have something meaningful to say. As though adding to human knowledge can occur simply by killing some trees and publishing (mostly recycling) a couple of articles a year or one book every few years. Many academics that operate according to this slogan do not seem to remember Dostoyevsky’s words that the most difficult thing in life is to actually say something new, or George Orwell who once stated: “Until one has some kind of professional relationship with books, one does not discover how bad the majority of them are.

The Great Fires Love is apart from all things. Desire and excitement are nothing beside it. It is not the body that finds love. What leads us there is the body. What is not love provokes it. What is not love quenches it. Love lays hold of everything we know. The passions which are called love also change everything to a newness at first. Passion is clearly the path but does not bring us to love. It opens the castle of our spirit so that we might find the love which is a mystery hidden there. Love is one of many great fires. Passion is a fire made of many woods, each of which gives off its special odor so we can know the many kinds that are not love. Passion is the paper and twigs that kindle the flames but cannot sustain them. Desire perishes because it tries to be love. Love is eaten away by appetite. Love does not last, but it is different from the passions that do not last. Love lasts by not lasting. Isaiah said each man walks in his own fire for his sins. Love allows us to walk in the sweet music of our particular heart. Jack Gilbert, The Great Fires. (Knopf; unknown edition February 13, 1996) Originally published February 13th 1994.

9A false witness will not go unpunished, and whoever pours out lies will perish.

For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him.

Without external encouragement - which could sometimes become very strong - the world’s literary and scholarly store would be scanty indeed. “Publish or perish” is nothing new; at the University of Bologna a professor was required to present his yearly disputation for publication and was heavily fined for dereliction.

come a little further – why be afraid – here’s the earliest star(have you a wish?) touch me, before we perish (believe that not anything which has ever been invented can spoil this or this instant) kiss me a little: the air darkens and is alive – o live with me in the fewness of these colours; alone who slightly always are beyond the reach of death and the English — E.E. Cummings, “XLVIII,” ViVa. (Liveright; 2nd ed. edition October 17, 1997) Originally published 1931.

Why would people do this, if they’re trying to find out whether something is true or not? The answer, at least in part, is that scientists, although they do want to find out whether things are true, also want to be promoted, and get tenure, and feed their families, and all those boring things. The basic driver of academic success is summed up in the phrase “publish or perish

Diplomacy involves critical thinking that resembles scholarship. But diplomacy is different. It rests on empathy more than received knowledge, texts, or quantitative analysis. It demands insight beyond the purely intellectual into what makes foreigners do foreign things. Diplomacy is grounded in personal experience, apprenticeship, and area knowledge. It is culture-specific, reliant on intuition, attuned to emotion as well as reason as a behavioral determinant, and tested in daily professional interactions with counterparts. Diplomacy is footnote-free, applied scholarship that seeks truth from foreign facts and tries to use this to influence particular foreigners. It embraces the lore of international interactions but does not seek to state broad hypotheses about their nature. It is hostile to deductive reasoning from theory. It seeks satisfaction in the anonymous achievement of change rather than in the credential-building of the publish-or-perish academic potlatch. (Excerpt from One China, Two Freemans)