Putnam Quotes

I will not surrender my profession simply because men throughout history have been unduly enamored of their penises!" - Dr. Christine Putnam

And it is only after seeing man as his unconscious, revealed by his dreams, presents him to us that we shall understand him fully. For as Freud said to Putnam: "We are what we are because we have been what we have been.

No sane person should believe that something is subjective merely because it cannot be settled beyond controversy.

Social capital may turn out to be a prerequisite for, rather than a consequence of, effective computer-mediated communication.

I have an unshaken conviction that democracy can never be undermined if we maintain our library resources and a national intelligence capable of utilizing them." [Letter to Herbert Putnam; in: Waters, Edward N.: Herbert Putnam: the tallest little man in the world; Quarterly Journal of the Library of Congress 33:2 (April 1976), p. 171]

People divorced from community, occupation, and association are first and foremost among the supporters of extremism.

Don't fire until you see the whites of their eyes! Then fire low!

Freud said to Putnam: "We are what we are because we have been what we have been.

Do you know when I knew we’d be friends?” I’d never seen her vulnerable before. “No. I don’t.” “It was the first day we met. You addressed me as ‘Dr. Putnam’ without having to be prompted. And when Bradley insisted on referring to me as ‘Miss Putnam,’ you…well, you corrected Bradley’s shoes, but I appreciated the gesture.

We all know that the way to get something done is to give it to a busy person.

Financial capital - the wherewithal for mass marketing - has steadily replaced social capital - that is, grassroots citizen networks - as the coin of the realm.

Social dislocation can easily breed a reactionary form of nostalgia.

Science is wonderful at destroying metaphysical answers, but incapable of providing substitute ones. Science takes away foundations without providing a replacement. Whether we want to be there or not, science has put us in the position of having to live without foundations. It was shocking when Nietzsche said this, but today it is commonplace; our historical position-and no end to it is in sight-is that of having to philosophise without 'foundations'.

Thou mutters, Miss Putnam. Speak up.” Like she couldn’t hear. She’d hear Chess if Chess ran to the other end of the room, covered her mouth with her hands, and whispered “Fuck you,” but she couldn’t hear Chess standing four feet away from her.

Courage is resistance to fear, mastery of fear-not absence of fear. Except a creature be part coward it is not a compliment to say it is brave; it is merely a loose misapplication of the word. Consider the flea!-Incomparably the bravest of all the creatures of God, if ignorance of fear were courage. Whether you are asleep or awake he will attack you, caring nothing for the fact that in bulk and strength you are to him as are the massed armies of the earth to a sucking child; he lives both day and night and all days and nights in the very lap of peril and the immediate presence of death, and yet is no more afraid than is the man who walks the streets of a city that was threatened by an earthquake ten centuries before. When we speak of Clive, Nelson, and Putnam as men who "didn't know what fear was," we ought always to add the flea-and put him at the head of the procession.

TV-based politics is to political action as watching ER is to saving someone in distress.

Parental wealth is especially important for social mobility, because it can provide informal insurance that allows kids to take more risks in search of more reward.

Poor kids, through no fault of their own, are less prepared by their families, their schools, and their communities to develop their God-given talents as fully as rich kids. For economic productivity and growth, our country needs as much talent as we can find, and we certainly can’t afford to waste it. The opportunity gap imposes on all of us both real costs and what economists term “opportunity costs.

All of this is really impossible, in the way that it is really impossible that monkeys should by chance type out a copy of Hamlet.

Busy people tend to forgo the one activity - TV watching _ that is most lethal to community involvement

Slavery was, in fact, a social system designed to destroy social capital among slaves and between slaves and freemen.

It’s remarkable how much value can be created by a small group of really talented people. —David Wargo, Putnam Investments

One explanation that Putnam and many others have suggested for social capital’s decline in the U.S. is the rise in non-face-to-face communication at the expense of direct communication

If we think of politics as an industry, we might delight in its new "labour-saving efficiency", but if we think of politics as democratic deliberation, to leave people out is to miss the whole point of the exercise.

Most Americans watch Friends rather than having friends.

Rosenzweig daringly criticizes Plato’s dialogues because in them “the thinker knows his thoughts in advance,” and moreover the other is only raising the objections the author thought of himself.

Based on what he had overheard, one of his classmates had placed second in the Putnam Competition, as a high school junior. He knew for a fact that one of the girls had managed to take over the plenary session of the national model UN and push through a motion sanctioning the use of nuclear weapons to protect a critically endangered species of sea turtle. This while representing Lesotho.

Philosophy needs vision and argument… there is something disappointing about a philosophical work that contains arguments, however good, which are not inspired by some genuine vision, and something disappointing about a philosophical work that contains a vision, however inspiring, which is unsupported by arguments…Speculation about how things hang together requires… the ability to draw out conceptual distinctions and connections, and the ability to argue… But speculative views, however interesting or well supported by arguments or insightful, are not all we need. We also need what [the philosopher Myles] Burnyeat called ‘vision’ – and I take that to mean vision as to how to live our lives, and how to order our societies.

Sure. Focused. Let's totally ignore any possible other avenues and just tunnel-vision our way along. Maybe we'll get lucky and blunder into a Lamaru hangout, right?

Based on Earth history, he estimated a value for L between 304.5 years and 420.6 years.

Generally speaking, lower-tier grandparents mostly donate time, replacing parental resources, whereas upper-tier grandparents mostly donate money, supplementing parental resources

From the Peabody Museum of Archaeology and Ethnology at Harvard came a note from Professor F. W. Putnam, rapturous in his commendation of “your great work.

A fart on Thomas Putnam.

Trauma-related structural dissociation should be distinguished from more ubiquitous phenomena that are often termed dissociation, but likely have a different underlying process. Over the past several decades the original meaning of dissociation has been quite extended by the addition of other phenomena not typically considered to be dissociative. These include alterations in consciousness such as absorption, daydreaming, imaginative involvement, altered time sense, trance-like behavior, and “highway hypnosis” (e.g., Bernstein & Putnam, 1986).

Schools themselves aren't creating the opportunity gap: the gap is already large by the time children enter kindergarten and does not grow as children progress through school. The gaps in cognitive achievement by level of maternal education that we observe at age 18-powerful predictors of who goes to college and who does not - are mostly present at age 6when children enter school. Schooling plays only a minor role in alleviating or creating test score gaps.

In the years after the War of Independence, historian paid scant attention to the Siege of Fort Mifflin, primarily because, Martin believed 'there was no Washington, Putnam, or Wayne there.' 'Had there been,' he conjecture, 'the affair would have been extolled to the skies.' As Martin and the five hundred defenders of Fort Mifflin had learned first-hard, 'great men get great priase, little men nothing.

Upper-class parents enable their kids to form weak ties by exposing them more often to organized activities, professionals, and other adults. Working-class children, on the other hand, are more likely to interact regularly only with kin and neighborhood children, which limits their formation of valuable weak ties.

All of these arenas of American life are facets of the same widely discussed phenomenon: the decline of what is termed “social capital.” As defined by political scientist Robert Putnam in his book Bowling Alone, “… social capital refers to connections among individuals—social networks and the norms of reciprocity and trustworthiness that arise from them. In that sense social capital is closely related to what some have called ‘civic virtue.’” It’s the trust, friendships, group affiliations, helping, and expectation of being helped built up by actively participating in and being a member of all sorts of groups, ranging from book clubs, bowling clubs, bridge clubs, church groups, community organizations, and parent-teacher associations to political organizations, professional societies, rotary clubs, town meetings, unions, veterans associations, and others.

Many people have a stereotype of what it means to be poor. And it may be somebody they see on the street corner with a sign: “Will work for food.” And what they don’t think about is that person who’s struggling every day. Could be the person who waited on us, took our bank deposit, works in retail, but who is barely above the poverty line.

Serendipitous connections become less likely as increased communication narrows our tastes and interests. Knowing and caring more and more about less and less. This tendency may increase productivity in a narrow sense while decreasing social cohesion.

No experiment can distinguish between phenomena manifested by visiting interstellar (arbitrarily advanced) ETI and intelligent beings that may exist near Earth within a parallel universe or in different dimensions, or who are (terrestrial) time travelers.

The whole matter can really be put in a nutshell: a gullible, trusting nation has been misled by various minority groups with their own self-interest at stake into believing that Negroes have an inborn capacity for Western civilization equal to the white race.

Prometheus, by Kai Bird and Martin J. Sherwin, 2005 Kai Bird and Martin J. Sherwin. Used by permission of Alfred A. Knopf, a division of Random House, Inc.; Unequal Childhoods: Class, Race, and Family Life, by Annette Lareau, copyright 2003 Regents of the University of California. Published by the University of California Press; “Intercultural Communication in Cognitive Values: Americans and Koreans, by Ho-min Sohn, University of Hawaii Press, 1983; The Happiest Man: The Life of Louis Borgenicht (New York: G. P. Putnam’s

Pathological dissociation is characterized by profound, functional amnesias and significant alterations in identity; normal dissociation is expressed primarily in the form of intense absorption with internal stimuli (e.g., daydreams) or external stimuli (e.g., a fascinating book or television program).

Managers usually have extensive knowledge of events and of the system. They are often available to explain to the therapist the internal systemic dilemmas that are not otherwise evident. Generally, they are fairly empty of affect. Another term for managers has been internal self-helpers (Putnam, 1989).

We “bowl alone,” as sociologist Robert Putnam has put it. Yet this fails to account for a monumental shift in whom we join and for what. We still join together, but now we join for services too expensive to purchase alone—child care, the schools our children attend, recreational facilities, and security...

University of Hawaii Press, 1983; The Happiest Man: The Life of Louis Borgenicht (New York: G. P. Putnam’s Sons, 1942). Used by permission of Lindy Friedman Sobel and Alice Friedman Holzman. The publisher is not responsible for websites (or their content) that are not owned by the publisher. ISBN 978-0-316-04034-1 E3

It was the yearning she related to. Shriver seemed to understand the specific human pain of wanting and pushing away at the same time. It left her with a gorgeous ache, and when she turned the last page of the book and closed the cover, Norah's connection to the writer felt absolute. It was a breathless, consuming rapture....

I beam back at her. Fuck the surgery, fuck the kids, fuck the men in our lives or no longer in our lives. This is sweet. When she catches up with me, I say, How many, just how many forty-plus women would do that? We gaze back up at the face bleeding into the chute we’ve just skied. We *did* that, I crow. Someone should love us just for that. --Hangfire

while race-based segregation has been slowly declining, class-based segregation has been increasing.

Caring for kids was once a more widely shared, collective responsibility, but that ethic has faded in recent decades.

the drug naproxen sodium is a wonderful pain killer in one isomer and a deadly poison in its mirror image.

the Catholic Church did not exonerate Galileo until Halloween of 1992 in a public apology by Pope John Paul II.

The decline in religious participation, like many of the changes in political and community involvement, is attributable largely to generational differences.

No one is emotionally prepared to have their child predecease them. No one should ever have to experience it.

Donec eris felix multos numerabis amicos; Tempora si fuerint nubila, solus eris

Cairn Stone This is the rock he lifted to lay upon a cairn in a high place. This rock, warmed by the near sun, felt right, somehow, in his hand. He decided to carry it down to his mother, who lay in bed, recovering. It is so easy to please a mother. Just to think of her for a moment, from a high place, and to carry that thought to her in the form of a stone.

Consider, too, the matter of display, the claims of “specialness” implicit in attack by witchcraft. Such claims were most vividly dramatized in full-blown “fits,” but, in a lesser measure, they may be imputed to all self-described victims: “The forces of evil have chosen me as their target. And you—the standers-by—must attend to me in my hour of affliction.” This

In fact, a nation that is full of hives is a nation of happy and satisfied people. It’s not a very promising target for takeover by a demagogue offering people meaning in exchange for their souls. Creating a nation of multiple competing groups and parties was, in fact, seen by America’s founding fathers as a way of preventing tyranny.60 More recently, research on social capital has demonstrated that bowling leagues, churches, and other kinds of groups, teams, and clubs are crucial for the health of individuals and of a nation. As political scientist Robert Putnam put it, the social capital that is generated by such local groups “makes us smarter, healthier, safer, richer, and better able to govern a just and stable democracy.”61

{The Progressives] outlook was activist and optimistic, not fatalist and despondent. The distinctive characteristic of the Progressives was their conviction that social evils would not remedy themselves and that it was foolhardy to wait passively for time's cure. As Herbert Croly put it, they did not believe that the future would take care of itself. Neither should we.

I have read that long ago there was a land of glass castles that sank beneath the sea. It was not called Atlantis, but Lyonesse. This happened before history and across the ocean, but when I was little I wondered about that place, how it could be so beautiful and so lost. Sometimes it seemed that the land around my New England home was like that flooded country, with mud where the streets of gold should be and mayflies swarming where there should be lovely fishes, but here and there a shard of crystal to call the heart to beauty. --"Wetlands," in Phoebe.

The pretense, the fiction (for it is scarcely more than that) of an attack on the books of chivalry is kept up throughout; but as the story develops and deepens beyond the author's expectations as well as those of the reader, Don Quixote becomes nothing less than a novelistic treatment of the essential nature of human life and man's greatest metaphysical problem: that of illusion and reality. It is a problem as old as Plato-and a good deal older- and as new as Jean-Paul Sartre. It is one that, as Lionel Trilling has rightly observed, has always been the serious novelist's chief concern. In this light, there can no longer be any question as to Don Quixote's "madness" in the ordinary acceptation of that term. In Waldo Frank's finely expressive phrase, he is "a man possessed, not a madman.

As Putnam demonstrates, poorer, less-educated parents tend to believe that their primary task is getting their children to obey, as opposed to better-educated parents, who emphasize helping their children understand why they ought to obey a given rule. Reading, reasoning, and problem-solving with their parents help children develop the higher-order skills that make them better equipped to face the challenges of a fluid, complex world.

Še bija sagājuši kopā piecu pagastu ļaudis, kas mēnešiem ilgi bij krājuši naudu šai dienai un arī spēkus un, nevarēdami apreibt darbā, gribēja apreibināties kopīgā izdzīvē, jo nekas cilvēkam un tautām nedod tādu baudu kā visa sakrātā izputināšana vienā acumirklī. Un, jo tālāk cilvēks aiziet savu laicīgo mantu krāšanā, jo vairāk viņā rodas tieksme ierūkties kā zvēram, iečaloties kā strautam, izdziedāties kā putnam un atkrist augšupēdu atpakaļ dabas zaļajā vaļībā.

what was that miraculous metal message we found somewhere along putnam avenue (or was it metropolitan?), back when we were defectors from museums & given to wandering the old brewer’s rows past midnight, now & then a silent mummer passing, a faint siren farther out & unfamiliar, a cold-body radiance lingering above the parapets of the glass factory? we tasted freedom in the silver-crystal air that night (my tongue has not forgotten), though all the words have been pulled apart.

What would you have words do?' a poet asked me, ‘and is it the same thing as what you would have your life do?’ The sounds of their names in my memory: these things have passed through the air and are no more. Light, the queen of colors, in a hollow sanctuary. Yet—not an image, but something in its own right, then. I have learnt to love you late, Beauty at once so ancient and so new! I have learnt to love you late! — Karl Kirchwey, from “Late Beauty,” At the Palace of Jove (G. P. Putnam’s Sons, 2002)

Copyright, 1894 by G. P. PUTNAM'S SONS PUBLISHERS' NOTE. The two stories by Mr. Crawford, presented in this volume, have been in print before, having been originally written for two Christmas annuals which were issued some years back. With the belief that the stories are, however, still unknown to the larger portion of Mr. Crawford's public, and in the opinion that they are well worthy of preservation in more permanent form, the publishers have decided to reprint them as the initial volume of the "Autonym" library.

The timing of the Internet explosion means that it cannot possibly be causally linked to the crumbling of social connectedness described in previous chapters. Voting, giving, trusting, meeting, visiting, and so on had all begun to decline while Bill Gates was still in grade school.

DID is understood as a developmental failure by a traumatized child - younger than age 5-6 to establish a unified sense of self across states and contexts. Repeated severe traumatic experiences, primarily at the hands of caregivers, disrupt unification of self through the creation of extreme states.

Jürgen Habermas currently ranks as one of the most influential philosophers in the world. Bridging continental and Anglo-American traditions of thought, he has engaged in debates with thinkers as diverse as Gadamer and Putnam, Foucault and Rawls, Derrida and Brandom. His extensive written work addresses topics stretching from social-political theory to aesthetics, epistemology and language to philosophy of religion, and his ideas have significantly influenced not only philosophy but also political-legal thought, sociology, communication studies, argumentation theory and rhetoric, developmental psychology and theology.

Are the religious individuals in a society more moral than the secular ones? Many researchers have looked into this, and the main finding is that there are few interesting findings. There are subtle effects here and there: some studies find, for instance, that the religious are slightly more prejudiced, but this effect is weak when one factors out other considerations, such as age and political attitudes, and exists only when religious belief is measured in certain ways. The only large effect is that religious Americans give more to charity (including nonreligious charities) than atheists do. This holds even when one controls for demographics (religious Americans are more likely than average to be older, female, southern, and African American). To explore why this relationship exists, the political scientists Robert Putnam and David Campbell asked people about life after death, the importance of God to morality, and various other facets of religious belief. It turns out that none of their answers to such questions were related to behaviors having to do with volunteering and charitable giving. Rather, participation in the religious community was everything. As Putnam and Campbell put it, “Once we know how observant a person is in terms of church attendance, nothing that we can discover about the content of her religious faith adds anything to our understanding or prediction of her good neighborliness.… In fact, the statistics suggest that even an atheist who happened to become involved in the social life of the congregation (perhaps through a spouse) is much more likely to volunteer in a soup kitchen than the most fervent believer who prays alone. It is religious belongingness that matters for neighborliness, not religious believing.” This importance of community, and the irrelevance of belief, extends as well to the nastier effects of religion. The psychologist Jeremy Ginges and his colleagues found a strong relationship between religiosity and support for suicide bombing among Palestinian Muslims, and, again, the key factor was religious community, not religious belief: mosque attendance predicted support for suicide attacks; frequency of prayer did not. Among Indonesian Muslims, Mexican Catholics, British Protestants, Russian Orthodox in Russia, Israeli Jews, and Indian Hindus, frequency of religious attendance (but again, not frequency of prayer) predicts responses to questions such as “I blame people of other religions for much of the trouble in this world.

More plausible suspects in our mystery are the things that students collectively bring with them to school, ranging from(on the positive side of the ledger) academic encouragement at home and private funding for "extras" to (on the negative side) crime, drugs, and disorder. Whom you go to school with matters a lot.

Stressful conditions from outside school are much more likely to intrude into the classroom in high poverty schools. Every one of ten stressors is two to three times more common in high poverty schools-- Student hunger, unstable housing, lack of medical and dental care, caring for family members, immigration issues, community violence and safety issues.

Most often, the "host" has some recognition of other parts of the personality, although a degree of amnesia may be involved. However, occasionally, the "host" does not know about the existence of other dissociative parts of the personality, and loses time when others dominate executive control (Putnam, Guroff, Silberman, Barban, & Post, 1986). As C. R. Stern (1984) pointed out, it is more often the case that the "host" actively denies (active nonrealization) evidence of the existence of other dissociated parts of the personality rather than dissociative parts "hiding" themselves from the host. This nonrealization may be so severe that when presented with evidence of other dissociative parts, the host may "flee" from treatment.

In their book American Grace: How Religion Divides and Unites Us, political scientists Robert Putnam and David Campbell analyzed a variety of data sources to describe how religious and nonreligious Americans differ. Common sense would tell you that the more time and money people give to their religious groups, the less they have left over for everything else. But common sense turns out to be wrong. Putnam and Campbell found that the more frequently people attend religious services, the more generous and charitable they become across the board.58 Of course religious people give a lot to religious charities, but they also give as much as or more than secular folk to secular charities such as the American Cancer Society.59 They spend a lot of time in service to their churches and synagogues, but they also spend more time than secular folk serving in neighborhood and civic associations of all sorts. Putnam and Campbell put their findings bluntly: By many different measures religiously observant Americans are better neighbors and better citizens than secular Americans—they are more generous with their time and money, especially in helping the needy, and they are more active in community life.60 Why are religious people better neighbors and citizens? To find out, Putnam and Campbell included on one of their surveys a long list of questions about religious beliefs (e.g., “Do you believe in hell? Do you agree that we will all be called before God to answer for our sins?”) as well as questions about religious practices (e.g., “How often do you read holy scriptures? How often do you pray?”). These beliefs and practices turned out to matter very little. Whether you believe in hell, whether you pray daily, whether you are a Catholic, Protestant, Jew, or Mormon … none of these things correlated with generosity. The only thing that was reliably and powerfully associated with the moral benefits of religion was how enmeshed people were in relationships with their co-religionists. It’s the friendships and group activities, carried out within a moral matrix that emphasizes selflessness. That’s what brings out the best in people. Putnam and Campbell reject the New Atheist emphasis on belief and reach a conclusion straight out of Durkheim: “It is religious belongingness that matters for neighborliness, not religious believing.”61

Do you want to know what General Putnam is thinking? It’s this. He’s thinking that he can’t win the war if he doesn’t keep the people on his side. He’s thinking that he can’t keep the people on his side if the troops are running amok among the civilian population—raping the women, stealing cattle, burning houses. He is determined to scare the wits out of the troops to keep them in line. And he’s thinking that it doesn’t matter very much who he executes to do it. So many men have died, so many mothers have wept, so many brothers and sisters have cried. He is thinking that in the long run if he executes somebody, he’ll shorten the war and save more lives. It doesn’t matter to him very much who he executes; one man’s agony is like another’s, one mother’s tears are no wetter than anybody else’s. And that’s why he’s going to have Sam shot.

According to historian Darren Dochuk, Tea Party observers have radically underestimated the white evangelicals support that buttressed the movement. By 2011, white evangelicals had come to be ‘driven by a theology of small government, free enterprise, family values, and Christian patriotism, and backed by a phalanx of politically charged churches, corporations, and action committees.’ As Dochuk writes this "late Tea Partyism has come into focus as principally a revitalized evangelical conservatism." Among white evangelicals, the Tea Party did not constitute extremist positions, but rather elevated the values they saw neglected yet sorely needed today. Similarly, David Campbell and Robert Putnam also find religion to be central to the Tea Party; alongside their Republicanism, they "want to see religion play a prominent role role in politics.

Was everything suddenly all fixed and perfect? No. Did I get pitying stares in restaurants? Constantly. Did I still have profound moments—hours, days—of hopelessness, anger, bitterness, frustration, despair, self-hatred, and grief? You could say that. And did I one day run into Neil Putnam from Simtex HR, the guy who had hired-me-but-not-officially for my dream job before the accident and then nixed the whole thing afterward? And did he not recognize me at all? And when I finally explained who I was, did he say, “You changed your hair!”? Yes. That happened. But the tone of my life was different now. I had a purpose. I had a reason to take a shower every morning. I had a reason to take care of myself. More than that, I was figuring out how doing something for other people could—in fact—be doing something for yourself. Amazing. It felt good to feel better,

teacher flight from the challenges in such schools—violence and disorder, truancy, lower school readiness and English-language proficiency, less supportive home environments—means that students in these schools get a generally inferior education. Many teachers in poor schools today are doing a heroic job, driven by idealism, but in a market economy the most obvious way to attract more and better teachers to such demanding work is to improve the conditions of their employment.

Robert Putnam, Harvard professor and author of Bowling Alone, has spent years studying the effects of ethnic diversity on a community’s well-being. It turns out diversity is a train wreck. Contrary to his expectation—and desire!—Putnam’s study showed that the greater the ethnic diversity, the less people trusted their neighbors, their local leaders, and even the news. People in diverse communities gave less to charity, voted less, had fewer friends, were more unhappy, and were more likely to describe television as “my most important form of entertainment.” It was not, Putnam said, that people in diverse communities trusted people of their own ethnicity more, and other races less. They didn’t trust anyone.28 The difference in neighborliness between an ethnically homogeneous town, such as Bismarck, North Dakota, and a diverse one, such as Los Angeles, Putnam says, is “roughly the same as” the difference in a town with a 7 percent poverty rate compared with a 23 percent poverty rate.29

Once we know how observant a person is in terms of church attendance, nothing that we can discover about the content of her religious faith adds anything to our understanding or prediction of her good neighborliness...In fact, the statistics suggest that even an atheist who happened to become involved in the social life of the congregation (perhaps through a spouse) is much more likely to volunteer in a soup kitchen than the most fervent believer who prays alone. It is religious belongingness that matters for neighborliness, not religious believing.

Contemporary discussion of inequality in America often conflates two related but distinct issues: • Equality of income and wealth. The distribution of income and wealth among adults in today’s America—framed by the Occupy movement as the 1 percent versus the 99 percent—has generated much partisan debate during the past several years. Historically, however, most Americans have not been greatly worried about that sort of inequality: we tend not to begrudge others their success or care how high the socioeconomic ladder is, assuming that everyone has an equal chance to climb it, given equal merit and energy. • Equality of opportunity and social mobility. The prospects for the next generation—that is, whether young people from different backgrounds are, in fact, getting onto the ladder at about the same place and, given equal merit and energy, are equally likely to scale it—pose an altogether more momentous problem in our national culture. Beginning with the “all men are created equal” premise of our national independence, Americans of all parties have historically been very concerned about this issue.

Light-touch government works more efficiently in the presence of social capital. Police close more cases when citizens monitor neighborhood comings and goings. Child welfare departments do a better job of “family preservation” when neighbors and relatives provide social support to troubled parents. Public schools teach better when parents volunteer in classrooms and ensure that kids do their homework. When community involvement is lacking, the burdens on government employees—bureaucrats, social workers, teachers, and so forth—are that much greater and success that much more elusive.

Several recent studies (Bliss, 1980; Boon & Draijer, 1993a; Coons & Milstein, 1986; Coons, Bowman, & Milstein, 1988; Putnam et al., 1986; Ross et al., 1989b) are largely consistent in terms of the general trends that they demonstrate. At the time of diagnosis (prior to exploration) approximately two to four personalities are in evidence. In the course of treatment an average of 13 to 15 are encountered, but this figure is deceptive. The mode in virtually all series is three, and median number of alters is eight to ten. Complex cases, with 26 or more alters (described in Kluft, 1988), constitute 15-25% of such series and unduly inflate the mean. Series currently being studied in tertiary referral centers appear to be more complex still (Kluft, Fink, Brenner, & Fine, unpublished data). This is subject to a number of interpretations. It is likely that the complexity of the more difficult and demanding cases treated in such settings may be one aspect of what makes them require such specialized care. It is also possible that the staff of such centers is differentially sensitive to the need to probe for previously undiscovered complexity in their efforts to treat patients who have failed to improve elsewhere. However, it is also possible that patients unduly interested in their disorders and who generate factitious complexity enter such series differently, or that some factor in these units or in those who refer to them encourages such complexity or at least the subjective report thereof.

Standing up for your ethical principles takes courage. Courage is the ability to face danger, difficulty, uncertainty, or pain without being overcome by fear. When you see something happening in the workplace that just doesn’t seem right do you have the courage to stand-up and do something? What are you afraid of? Retribution, disapproval, your image, damaged relationships, or simply the unknown? Courage is about setting aside your fear and taking action for the good of yourself or someone else. ..approaching the person with whom you have a problem. This is NOT easy. Most of us don’t naturally confront people. To most of us, the courage to actually go up and talk face-to-face takes a superhuman Kristopher Kime level of courage. Your voice trembles, stomach hurts, beads of sweat roll down your face. It certainly FEELS like a life or death struggle. But remember, courage is about facing difficulty without being overcome by fear.

Thus polyvictimization or complex trauma are "developmentally adverse interpersonal traumas" (Ford, 2005) because they place the victim at risk not only for recurrent stress and psychophysiological arousal (e.g., PTSD, other anxiety disorders, depression) but also for interruptions and breakdowns in healthy psychobiological, psychological, and social development. Complex trauma not only involves shock, fear, terror, or powerlessness (either short or long term) but also, more fundamentally, constitutes a violation of the immature self and the challenge to the development of a positive and secure self, as major psychic energy is directed toward survival and defense rather than toward learning and personal development (Ford, 2009b, 2009c). Moreover, it may influence the brain's very development, structure, and functioning in both the short and long term (Lanius et al., 2010; Schore, 2009). Complex trauma often forces the child victim to substitute automatic survival tactics for adaptive self-regulation, starting at the most basic level of physical reactions (e.g., intense states of hyperarousal/agitation or hypoarousal/immobility) and behavioral (e.g., aggressive or passive/avoidant responses) that can become so automatic and habitual that the child's emotional and cognitive development are derailed or distorted. What is more, self-integrity is profoundly shaken, as the child victim incorporates the "lessons of abuse" into a view of him or herself as bad, inadequate, disgusting, contaminated and deserving of mistreatment and neglect. Such misattributions and related schema about self and others are some of the most common and robust cognitive and assumptive consequences of chronic childhood abuse (as well as other forms of interpersonal trauma) and are especially debilitating to healthy development and relationships (Cole & Putnam, 1992; McCann & Pearlman, 1992). Because the violation occurs in an interpersonal context that carries profound significance for personal development, relationships become suspect and a source of threat and fear rather than of safety and nurturance. In vulnerable children, complex trauma causes compromised attachment security, self-integrity and ultimately self-regulation. Thus it constitutes a threat not only to physical but also to psychological survival - to the development of the self and the capacity to regulate emotions (Arnold & Fisch, 2011). For example, emotional abuse by an adult caregiver that involves systematic disparagement, blame and shame of a child ("You worthless piece of s-t"; "You shouldn't have been born"; "You are the source of all of my problems"; "I should have aborted you"; "If you don't like what I tell you, you can go hang yourself") but does not involve sexual or physical violation or life threat is nevertheless psychologically damaging. Such bullying and antipathy on the part of a primary caregiver or other family members, in addition to maltreatment and role reversals that are found in many dysfunctional families, lead to severe psychobiological dysregulation and reactivity (Teicher, Samson, Polcari, & McGreenery, 2006).

While scientists accuse theologians of abstraction, one marvels at the absurdity of a particle with no dimensionality. Technically, such an entity does not exist. It is truly an abstraction that makes the physicists’ mathematical formulas resolve, but that has no physical substance. Greene acknowledges the issue by posing a question:

is terribly unfortunate that an ardent antitheist like Hitchens understands Christianity better than a so-called minister. While

The power is to aid the completion of global evangelization.

Adding to the problem of demythologization is that many otherwise conservative pastors are taught that Satan was so completely defeated at the cross (Colossians 2:15) that they do not have to concern themselves with him. While his defeat was secured for the future,

mind, consciousness and self can continue when the brain is no longer functional and the clinical criteria of death have been reached.”[203] In other words, this seriously challenges the materialist paradigm, which entails that the mind is simply a product of electrochemical brain processes. While this case is unique because of its stringent clinical conditions, it is by no means the only case with solid veridical verification.

While in “heaven,” Muslims see Allah, but Hindus see Krishna, Christians see Jesus, and so forth. This suggests that at least some of the experience is generated by the person’s mind and is not reflective of a genuine spiritual reality. While claims of encountering the divine

Dunne developed a multidimensional theory to account for time travel and published a widely read book in 1927 called An Experiment with Time.[303] Drawing upon Einstein and others, he concluded

An endless regress of causation is irrational. If anything exists at all, then something somewhere must be eternal and have the power of being within itself, properly known in theology as aseity.[305] Plato’s term for this was the “unmoved mover.

No extant copy of Leviticus dates before 536 BC.

According to a 2008 study, there are 15.8 million Americans who practice yoga, including many self-proclaimed Christians.[321] Twenty years ago, these numbers would have been unthinkable. Stefanie Syman, in her recent book, The Subtle Body: The Story of Yoga in America,

Putnam se recostó en su silla y se dio cuenta de que Kelleher se había quitado los zapatos debajo de la mesa. Y lo que fue aun más revelador: reparó en el agujero que Kelleher tenía en uno de los calcetines. Ese fue el momento en que Putnam sintió que él era el hombre idóneo para el puesto. Le encantó que Kelleher fuera como cualquier otra persona: él también llevaba agujereados los calcetines.

Aunque Putnam supo que Southwest le convenía, ¿cómo sabemos si él le convenía a Southwest? Tuve la oportunidad de pasar medio día con Putnam para hablar. En un momento dado de la tarde, le sugerí que hiciéramos un descanso y tomáramos un café en Starbucks. La mera sugerencia lo indignó: «¡No voy a ningún Starbucks! —comentó burlonamente—. «Yo no pago cinco dólares por una taza de café. Y además, ¿qué demonios es un frappuccino?» Fue en ese momento cuando me di cuenta de lo idóneo que era Putnam para Southwest

the same as that of consciousness, an idea consistent with Cartesian mind-body dualism.

seems like everybody knows someone who has seen a ghost, and nearly every family has a ghost story somewhere in its past.