Recognized School Quotes

Irresponsibility is part of the pleasure of all art; it is the part the schools cannot recognize.

We should do away with the absolutely specious notion that everybody has to earn a living. It is a fact today that one in ten thousand of us can make a technological breakthrough capable of supporting all the rest. The youth of today are absolutely right in recognizing this nonsense of earning a living. We keep inventing jobs because of this false idea that everybody has to be employed at some kind of drudgery because, according to Malthusian Darwinian theory he must justify his right to exist. So we have inspectors of inspectors and people making instruments for inspectors to inspect inspectors. The true business of people should be to go back to school and think about whatever it was they were thinking about before somebody came along and told them they had to earn a living.

Gently Agatha touched her face in the mirror, glowing from inside. A face no one recognized because it was so happy. There could be no turning back now. The bread crumbs on the dark trail were gone. Instead, she had the truth to guide her. A truth greater than any magic. I've been beautiful all along.

You build your world around someone, and then what happens when he disappears? Where do you go- into pieces, into atoms, into the arms of another man? You go shopping, you cook dinner, you work odd hours, you make love to someone else on June nights. But you're not really there, you're someplace else where there is blue sky and a road you don't recognize. If you squint your eyes, you think you see him, in the shadows, beyond the trees. You always imagine that you see him, but he's never there. It's only his spirit, that's what's there beneath the bed when you kiss your husband, there when you send your daughter off to school. It's in your coffee cup, your bathwater, your tears. Unfinished business always comes back to haunt you, and a man who swears he'll love you forever isn't finished with you until he's done.

A lot of kids think high school represents the best years of their lives, but others recognize that it's mostly irrelevant bullshit, and that life doesn't even begin until afterward.

We, who are so schooled in the art of listening to the voices of others, can often hear our own voice only when we are alone. . . For many women, the first choice, then, is to give ourselves the necessary time and space in which to renew our acquaintance with our lost voice, to learn to recognize it, and to rejoice as we hear it express our truth.

I didn't have friends. No one talked to me. I used to go to the Wyndcroft School (nationally recognized for academic excellence) in Pottstown, and when I moved to Wyomissing, I didn't know anybody.

I studied psychology in school, and the best psychology is in literature. It's so much easier to understand a character than a theory. You can recognize yourself—or other people—in a different way.

So I wonder if true love is more subtle. If it sneaks up or stands there next to you, and you don't recognize that it's true love until you turn and look at tis thing that's been right there with you all along, and you realize that you never want to be without it.

In school we only learn to recognize the words and to spell but the application of these words to real life is another thing that only life and living can give us.

Greatness recognizes greatness, and is shadowed by it.

Robots are important also. If I don my pure-scientist hat, I would say just send robots; I'll stay down here and get the data. But nobody's ever given a parade for a robot. Nobody's ever named a high school after a robot. So when I don my public-educator hat, I have to recognize the elements of exploration that excite people. It's not only the discoveries and the beautiful photos that come down from the heavens; it's the vicarious participation in discovery itself.

One problem with the way the educational system is set up is that it only recognizes a certain type of intelligence, and it’s incredibly restrictive - very, very restrictive. There’s so many types of intelligence, and people who would be at their best outside of that structure get lost.

that’s also how I felt in high school, sure that my people were from elsewhere and going elsewhere and that they would recognize me when they saw me.

What are you doing with all these books?" I asked, stepping towards a tall stack on the floor. I ran my fingers down the spines, recognizing a few familiar titles from School: Heart of Darkness, The Great Gatsby, and To the Lighthouse. Caleb came beside me, his warm shoulder brushing against mine. "I do this funny thing sometimes," she said, shooting me a mischievous grin. "I open a book, and I look at each page. It's called reading

Life is filled with tests, one after another, and if you don't recognize them, you are certain to fail the most important ones.

In middle school I played against you once. And lost. I was so frustrated that I continued practicing even after I retired... And then when I entered high school, hell yeah, I laughed. The guy I vowed to defeat no matter what was standing right in front of me as one of my own teammates. But now it's pointless to hold a grudge. Rather, I wanted to make you recognize me. (Takao Kazunari)

Tom Paine has almost no influence on present-day thinking in the United States because he is unknown to the average citizen. Perhaps I might say right here that this is a national loss and a deplorable lack of understanding concerning the man who first proposed and first wrote those impressive words, 'the United States of America.' But it is hardly strange. Paine's teachings have been debarred from schools everywhere and his views of life misrepresented until his memory is hidden in shadows, or he is looked upon as of unsound mind. We never had a sounder intelligence in this Republic. He was the equal of Washington in making American liberty possible. Where Washington performed Paine devised and wrote. The deeds of one in the Weld were matched by the deeds of the other with his pen. Washington himself appreciated Paine at his true worth. Franklin knew him for a great patriot and clear thinker. He was a friend and confidant of Jefferson, and the two must often have debated the academic and practical phases of liberty. I consider Paine our greatest political thinker. As we have not advanced, and perhaps never shall advance, beyond the Declaration and Constitution, so Paine has had no successors who extended his principles. Although the present generation knows little of Paine's writings, and although he has almost no influence upon contemporary thought, Americans of the future will justly appraise his work. I am certain of it. Truth is governed by natural laws and cannot be denied. Paine spoke truth with a peculiarly clear and forceful ring. Therefore time must balance the scales. The Declaration and the Constitution expressed in form Paine's theory of political rights. He worked in Philadelphia at the time that the first document was written, and occupied a position of intimate contact with the nation's leaders when they framed the Constitution. Certainly we may believe that Washington had a considerable voice in the Constitution. We know that Jefferson had much to do with the document. Franklin also had a hand and probably was responsible in even larger measure for the Declaration. But all of these men had communed with Paine. Their views were intimately understood and closely correlated. There is no doubt whatever that the two great documents of American liberty reflect the philosophy of Paine. ...Then Paine wrote 'Common Sense,' an anonymous tract which immediately stirred the fires of liberty. It flashed from hand to hand throughout the Colonies. One copy reached the New York Assembly, in session at Albany, and a night meeting was voted to answer this unknown writer with his clarion call to liberty. The Assembly met, but could find no suitable answer. Tom Paine had inscribed a document which never has been answered adversely, and never can be, so long as man esteems his priceless possession. In 'Common Sense' Paine flared forth with a document so powerful that the Revolution became inevitable. Washington recognized the difference, and in his calm way said that matters never could be the same again. It must be remembered that 'Common Sense' preceded the declaration and affirmed the very principles that went into the national doctrine of liberty. But that affirmation was made with more vigor, more of the fire of the patriot and was exactly suited to the hour... Certainly [the Revolution] could not be forestalled, once he had spoken. {The Philosophy of Paine, June 7, 1925}

What makes anyone think that government officials are even trying to protect us? A government is not analogous to a hired security guard. Governments do not come into existence as social service organizations or as private firms seeking to please consumers in a competitive market. Instead, they are born in conquest and nourished by plunder. They are, in short, well-armed gangs intent on organized crime. Yes, rulers have sometimes come to recognize the prudence of protecting the herd they are milking and even of improving its ‘infrastructure’ until the day they decide to slaughter the young bulls, but the idea that government officials seek to promote my interests or yours is little more than propaganda—unless, of course, you happen to belong to the class of privileged tax eaters who give significant support to the government and therefore receive in return a share of the loot.

You must keep a vigilant watch for your self-limiting assumptions.

For many years I have been asking myself why intelligent children act unintelligently at school. The simple answer is, "Because they're scared." I used to suspect that children's defeatism had something to do with their bad work in school, but I thought I could clear it away with hearty cries of "Onward! You can do it!" What I now see for the first time is the mechanism by which fear destroys intelligence, the way it affects a child's whole way of looking at, thinking about, and dealing with life. So we have two problems, not one: to stop children from being afraid, and then to break them of the bad thinking habits into which their fears have driven them. What is most surprising of all is how much fear there is in school. Why is so little said about it. Perhaps most people do not recognize fear in children when they see it. They can read the grossest signs of fear; they know what the trouble is when a child clings howling to his mother; but the subtler signs of fear escaping them. It is these signs, in children's faces, voices, and gestures, in their movements and ways of working, that tell me plainly that most children in school are scared most of the time, many of them very scared. Like good soldiers, they control their fears, live with them, and adjust themselves to them. But the trouble is, and here is a vital difference between school and war, that the adjustments children make to their fears are almost wholly bad, destructive of their intelligence and capacity. The scared fighter may be the best fighter, but the scared learner is always a poor learner.

Who did the council fight?" "It split in two and fought itself." "That's suicide!" "No, ordinary behaviour. The efficient half eats the less efficient half and grows stronger. War is just a violent way of doing what half the people do calmly in peacetime: using the other half for food, heat, machinery and sexual pleasure. Man is the pie that bakes and eats himself, and the recipe is separation." "I refuse to believe men kill each other just to make their enemies rich." "How can men recognize their real enemies when their family, schools and work teach them to struggle with each other and to believe law and decency come from the teachers?" "My son won't be taught that," said Lanark firmly. "You have a son?" "Not yet.

Mary Lou wore the ring faithfully. She studied the coy girls the ones who pretended not to get the dirty joke that made Mary Lou stifle a laugh. The ones who practiced the shy downward glance who pretended giggly outrage when a boy made a suggestive remark who waited to be seen and never made the first move. The ones who called other girls sluts and judged with ease. The good girls. Occasionally from the school bus windows she would see other wild girls on the edges of cornfields running without shoes hair unkempt. Their short skirts rode up flashing warning lights of flesh: backs of knees the curve of a calf a smooth plain of thigh. Sometimes it was just a girl waiting for a bus but in her eyes Mary Lou recognized the feral quality. That was a girl who wanted to race trains under a full moon a girl who liked the feel of silk stockings against her skin the whisper promise of a boy's neck under her lips who did not wait for life to choose her but wished to do the choosing herself. It made Mary Lou ache with everything she held back.

Keep those faces in mind, the little girls and boys in the early grades, all trusting the adults to show them the way, all eager and excited about life and what will come next, and then just follow those faces over time. Follow the face of a little girl who doesn't read very well and is told to try harder; who tends to daydream and is told she better pay attention; who talks out in class when she sees something fascinating, like a butterfly on the windowpane, and is told to leave the class and report to the principal; who forgets her homework and is told she will just never learn, will she; who writes a story rich in imagination and insight and is told her handwriting and spelling are atrocious; who asks for help and is told she should try harder herself before getting others to do her work for her; who begins to feel unhappy in school and is told that big girls try harder. This is the brutal process of the breaking of the spirit of a child. I can think of no more precious resource than the spirits of our children. Life necessarily breaks us all down somewhat, but to do it unnecessarily to our children in the name of educating them -- this is a tragedy. To take the joy of learning -- which one can see in any child experimenting with something new -- to take that joy and turn it into fear -- that is something we should never do.

What I want you, my students, to take away from your middle-school experience,” he continued, “is the sure knowledge that, in the future you make for yourselves, anything is possible. If every single person in this room made it a rule that wherever you are, whenever you can, you will try to act a little kinder than is necessary—the world really would be a better place. And if you do this, if you act just a little kinder than is necessary, someone else, somewhere, someday, may recognize in you, in every single one of you, the face of God.

Boys’ aggressiveness is increasingly being treated as a medical problem, particularly in schools, a trend that has led to the diagnosing and medicating of boys whose problem may really be that they have been traumatized and influenced by exposure to violence and abuse at home. Treating these boys as though they have a chemical problem not only overlooks the distress they are in but also reinforces their belief that they are “out of control” or “sick,” rather than helping them to recognize that they are making bad choices based on destructive values. I have sometimes heard adults telling girls that they should be flattered by boys’ invasive or aggressive behavior “because it means they really like you,” an approach that prepares both boys and girls to confuse love with abuse and socializes girls to feel helpless.

Mass schooling damages children. We don’t need any more of it. And under the guise that it is the same thing as education, it has been picking our pockets just as Socrates predicted it would thousands of years ago. One of the surest ways to recognize real education is by the fact that it doesn’t cost very much, doesn’t depend on expensive toys or gadgets. The experiences that produce it and the self-awareness that propels it are nearly free. It is hard to turn a dollar on education. But schooling is a wonderful hustle, getting sharper all the time.

The truth doesn’t matter,’ Pip said, digging her nails into her thigh. The Pip from last year wouldn’t recognize this one today. That lively-eyed girl and her school project, naïvely clinging to the truth, wrapping it around herself like a blanket. But the Pip sitting here was a different person and she knew better. The truth had burned her too many times; it couldn’t be trusted

Who was she in high school? Little Miss Nobody. She could have embroidered it on her sweaters, tattooed it across her forehead. And in small letters: i am shit, i am anonymous, step on me. please. She wasn't voted Most Humorous in her high school yearbook or Best Dancer or Most Likely to Succeed, and she wasn't in the band or Spanish Club and when her ten year reunion rolled around nobody would recognize her or have a single memory to share.

Barely, but I did. Then in college I did really well. Can you imagine that? Which is why I went to graduate school. But that was probably a big mistake. I should have quit while I was ahead. You see, my problem is I don’t know whether I’m smart or if I’m stupid. I’ve done well, and I’ve done poorly, and I’ve been told that I’m gifted and I’ve been told that I’m slow. I don’t know what I am.

It was something about being an Indian. And the government. The government acted like Indians owed them something, but wasn’t it the other way around? She hadn’t been educated in a boarding school or educated in any way about Indians. From her Catholic schooling, she would never have known about Indians at all except as a bunch of heathens who were vanquished or conveniently died off. She’d hardly known her family and was as assimilated as an Indian could be. And people hardly ever recognized her as an Indian. So why did she firmly see herself as an Indian? Why did she value this? Why did she not long for the anonymity of whiteness, the ease of it, the pleasures of fitting in? When people found out why she looked a little different, they would often say, “I never thought of you as an Indian.” And it would be said as a compliment. But it felt more like an insult.

The life spills over, some days. She cannot be at rest, Wishes she could explode Like that red tree— The one that bursts into fire All this week. Senses her infinite smallness But can’t seize it, Recognizes the folly of desire, The folly of withdrawal— Kicks at the curb, the pavement, If only she could, at this moment, When what she’s doing is plodding To the bus stop, to go to school, Passing that fiery tree—if only she could Be making love, Be making a painting, Be exploding, be speeding through the universe Like a photon, like a shower Of yellow flames— She believes if she could only catch up With the riding rhythm of things, of her own electrons, Then she would be at rest— If she could forget school, Climb the tree, Be the tree, burn like that.

We do not recognize that we are addicted to some negative psychological habit, some terribly self-destructive patterns of thinking...

It's ridiculous. Here I sit in my little room, I, Brigge, who have got to be twenty-eight years old and about whom no one knows. I sit here and am nothing. And yet this nothing begins to think and thinks, up five flights of stairs, these thoughts on a gray Paris afternoon: Is it possible, this nothing thinks, that one has not yet seen, recognized, and said anything real and important? Is it possible that one has had thousands of years of time to look, reflect, and write down, and that one has let the millennia pass away like a school recess in which one eats one's sandwich and an apple? Yes, it is possible. ...Is it possible that in spite of inventions and progress, in spite of culture, religion, and worldly wisdom, that one has remained on the surface of life? Is it possible that one has even covered this surface, which would at least have been something, with an incredibly dull slipcover, so that it looks like living-room furniture during the summer vacation? Yes, it is possible. Is it possible that the whole history of the world has been misunderstood? Is it possible that the past is false because one has always spoken of its masses, as if one was telling about a coming together of many people, instead of telling about the one person they were standing around, because he was alien and died? Yes, it is possible. Is it possible that one believed one has to make up for everything that happened before one was born? Is it possible one would have to remind every single person that he arose from all earlier people so that he would know it, and not let himself be talked out of it by the others, who see it differently? Yes, it is possible. Is it possible that all these people know very precisely a past that never was? Is it possible that everything real is nothing to them; that their life takes its course, connected to nothing, like a clock in an empty room? Yes, it is possible. Is it possible that one knows nothing about girls, who are nevertheless alive? Is it possible that one says "the women", "the children", "the boys", and doesn't suspect (in spite of all one's education doesn't suspect) that for the longest time these words have no longer had a plural, but only innumerable singulars? Yes, it is possible. Is it possible that there are people who say "God" and think it is something they have in common? Just look at two schoolboys: one buys himself a knife, and the same day his neighbor buys one just like it. And after a week they show each other their knives and it turns out that they bear only the remotest resemblance to each other-so differently have they developed in different hands (Well, the mother of one of them says, if you boys always have to wear everything out right away). Ah, so: is it possible to believe that one could have a God without using him? Yes, it is possible. But, if all this is possible, has even an appearance of possibility-then for heaven's sake something has to happen. The first person who comes along, the one who has had this disquieting thought, must begin to accomplish some of what has been missed; even if he is just anyone, not the most suitable person: there is simply no one else there. This young, irrelevant foreigner, Brigge, will have to sit himself down five flights up and write, day and night, he will just have to write, and that will be that.

On the first day of November last year, sacred to many religious calendars but especially the Celtic, I went for a walk among bare oaks and birch. Nothing much was going on. Scarlet sumac had passed and the bees were dead. The pond had slicked overnight into that shiny and deceptive glaze of delusion, first ice. It made me remember sakes and conjure a vision of myself skimming backward on one foot, the other extended; the arms become wings. Minnesota girls know that this is not a difficult maneuver if one's limber and practices even a little after school before the boys claim the rink for hockey. I think I can still do it - one thinks many foolish things when November's bright sun skips over the entrancing first freeze. A flock of sparrows reels through the air looking more like a flying net than seventy conscious birds, a black veil thrown on the wind. When one sparrow dodges, the whole net swerves, dips: one mind. Am I part of anything like that? Maybe not. The last few years of my life have been characterized by stripping away, one by one, loves and communities that sustain the soul. A young colleague, new to my English department, recently asked me who I hang around with at school. "Nobody," I had to say, feeling briefly ashamed. This solitude is one of the surprises of middle age, especially if one's youth has been rich in love and friendship and children. If you do your job right, children leave home; few communities can stand an individual's most pitiful, amateur truth telling. So the soul must stand in her own meager feathers and learn to fly - or simply take hopeful jumps into the wind. In the Christian calendar, November 1 is the Feast of All Saints, a day honoring not only those who are known and recognized as enlightened souls, but more especially the unknowns, saints who walk beside us unrecognized down the millennia. In Buddhism, we honor the bodhisattvas - saints - who refuse enlightenment and return willingly to the wheel of karma to help other beings. Similarly, in Judaism, anonymous holy men pray the world from its well-merited destruction. We never know who is walking beside us, who is our spiritual teacher. That one - who annoys you so - pretends for a day that he's the one, your personal Obi Wan Kenobi. The first of November is a splendid, subversive holiday. Imagine a hectic procession of revelers - the half-mad bag lady; a mumbling, scarred janitor whose ravaged face made the children turn away; the austere, unsmiling mother superior who seemed with great focus and clarity to do harm; a haunted music teacher, survivor of Auschwitz. I bring them before my mind's eye, these old firends of my soul, awakening to dance their day. Crazy saints; but who knows what was home in the heart? This is the feast of those who tried to take the path, so clumsily that no one knew or notice, the feast, indeed, of most of us. It's an ugly woods, I was saying to myself, padding along a trail where other walkers had broken ground before me. And then I found an extraordinary bouquet. Someone had bound an offering of dry seed pods, yew, lyme grass, red berries, and brown fern and laid it on the path: "nothing special," as Buddhists say, meaning "everything." Gathered to formality, each dry stalk proclaimed a slant, an attitude, infinite shades of neutral. All contemplative acts, silences, poems, honor the world this way. Brought together by the eye of love, a milkweed pod, a twig, allow us to see how things have been all along. A feast of being.

I have always been dismayed by the West’s failure—or unwillingness—to recognize that establishing secular schools that offer children a balanced and nonextremist form of education is probably the cheapest and most effective way of combating this kind of indoctrination.

When we recognize that true understanding of a discipline involves learning its processes and ways of thinking as well as its content knowledge, then we naturally create opportunities for developing those abilities.

Diplomas are ill-purposed. What should be celebrated is not the culmination of twelve years sitting in a school desk; what an 18-year-old should be recognized for is making it through young adulthood without getting herself killed.

Clocks are everywhere if you know how to recognize them. A dandelion is a clock, obviously. Rice pouring into a bowl is a clock, each grain marking the passage of time. A school assignment, an apple as it withers, a tree waiting for spring. Each of these things measures living moments, what remains before death. Tick, tock.

It’s easy to point out someone else’s mistake, harder to recognize your own. Especially because most people—except the lucky few like ourselves—are forced to live with their mistakes. So they learn to justify their mistakes, build on them, until they can look back and convince themselves that their mistake was inevitable all along, a good choice, in fact. An unwed teenage mother can look back at her unexpected pregnancy fondly six years down the road once the child’s out of her hair and in school all day. She wouldn’t dare go back and fix that mistake because it’s become part of her life.

We create karma by all kinds of selfish actions.The first thing we must understand is that we are psychologically asleep.It is very difficult for us to be conscious of ourselves. We are not very aware. We must come to recognize that we do not pay attention.

I’ve earned the right to steal a little makeup. Scientists have confirmed that humanity is highly suggestible. If I intend to escape the jaws of consumerism, I have some hard choices ahead. I won’t say that the Devil is behind this, but Gretchen goes to Catholic school, she says the Devil can show up anywhere, and we wouldn’t even recognize him. Last week Gretchen told me, watch carefully to see how one thing connects to another.

It is the habit that enables people to stay fit for today’s world in four critical areas—physical, social-emotional, mental, and spiritual. You will recognize those four areas as rooted in the four basic needs that allow young people—all people—to feel greater peace of mind.

Two or three centuries from now it will be recognized that all the competent killers are Christians; then the pagan world will go to school to the Christian—not to acquire his religion, but his guns. The Turk and the Chinaman will buy those to kill missionaries and converts with.

But I also instantly recognized this response as my conditioning from grad school, where these things were trained out of me, where I was reprogrammed in a way that actually took away my power while purporting to give me access to power--power that, through my voice, I'd already had.

The right of free assembly has been politically recognized and culturally accepted. We should now understand that this right is curtailed by laws that make some forms of assembly obligatory. This is especially the case with institutions which conscript according to age group, class, or sex, and which are very time-consuming. The army is one example. School is an even more outrageous one.

Satan laughed his unkind laugh to a finish; then he said: "It is a remarkable progress. In five or six thousand years five or six high civilizations have risen, flourished, commanded the wonder of the world, then faded out and disappeared; and not one of them except the latest ever invented any sweeping and adequate way to kill people. They all did their best--to kill being the chiefest ambition of the human race and the earliest incident in its history--but only the Christian civilization has scored a triumph to be proud of. Two or three centuries from now it will be recognized that all the competent killers are Christians; then the pagan world will go to school to the Christian--not to acquire his religion, but his guns. The Turk and the Chinaman will buy those to kill missionaries and converts with.

The Yogic path is about disentangling the built-in glitches of the human condition, which I'm going to over-simply define here as the heartbreaking inability to sustain contentment. Different schools of thought over the centuries have found different explanation for man's apparently inherently flawed state. Taoists call it imbalance, Buddism calls it ignorance, Islam blames our misery on rebellion against God, and the Judeo-Christian tradition attributes all our suffering to original sin. Freudians say that unhappiness is the inevitable result of the clash between our natural drives and civilization's needs. (As my friend Deborah the psychologist explains it: "Desire is the design flaw.") The Yogis, however, say that human discontentment is a simple case of mistaken identity. We're miserable because we think that we are mere individuals, alone with our fears and flaws and resentments and mortality. We wrongly believe that our limited little egos constitute our whole entire nature. We have failed to recognize our deeper divine character. We don't realize that, somewhere within us all, there does exist a supreme Self who is eternally at peace. That supreme Self is our true identity, universal and divine. Before you realize this truth, say the Yogis, you will always be in despair, a notion nicely expressed in this exasperated line from the Greek stoic philosopher Epictetus: "You bear God within you, poor wretch, and know it not.

We are shaped by stories from the first moments of life, and even before. Stories tell us who we are, why we are here, and what will become of us. Whenever humans try to make sense of their experience, they create a story, and we use those stories to answer all the big questions of life. The stories come from everywhere--from family, church, school, and the culture at large. They so surround and inhabit us that we often don't recognize that they are stories at all, breathing them in and out as a fish breathes water.

At the heart of the pain created by sexual rejection is our habit of interpreting it as a moral judgement, when it might more accurately be categorized as a mere accident. We can start to break free from this torture by recognizing that the evenings that don’t work out are really just a minor species of bad luck. The

The administrations in charge never cease announcing supposedly necessary reforms: to reform schools, to reform industries, hospitals, the armed forces, prisons. But everyone knows that these institutions are finished, whatever the length of their expiration periods. It’s only a matter of administering their last rites and of keeping people employed until the installation of the new forces knocking at the door. These are the societies of control, which are in the process of replacing the disciplinary societies. ‘Control’ is the name Burroughs proposes as a term for the new monster, one that Foucault recognizes as our immediate future.

In high school, I could recognize extremes of emotion. I knew enough to run if a guy came yelling and screaming at me with a baseball bat. But a girl with a subtle expression on her face … was she smiling at me? Laughing? Quizzical and curious? I had no idea. That led to a lot of awkward interactions and years of loneliness.

So let’s talk a little about April May’s theory of tiered fame. Tier 1: Popularity You are a big deal in your high school or neighborhood. You have a peculiar vehicle that people around town recognize, you are a pastor at a medium-to-large church, you were once the star of the high school football team. Tier 2: Notoriety You are recognized and/or well-known within certain circles. Maybe you’re a preeminent lepidopterist whom all the other lepidopterists idolize. Or you could be the mayor or meteorologist in a medium-sized city. You might be one of the 1.1 million living people who has a Wikipedia page. Tier 3: Working-Class Fame A lot of people know who you are and they are distributed around the world. There’s a good chance that a stranger will approach you to say hi at the grocery store. You are a professional sports player, musician, author, actor, television host, or internet personality. You might still have to hustle to make a living, but your fame is your job. You’ll probably trend on Twitter if you die. Tier 4: True Fame You get recognized by fans enough that it is a legitimate burden. People take pictures of you without your permission, and no one would scoff if you called yourself a celebrity. When you start dating someone, you wouldn’t be surprised to read about it in magazines. You are a performer, politician, host, or actor whom the majority of people in your country would recognize. Your humanity is so degraded that people are legitimately surprised when they find out that you’re “just like them” because, sometimes, you buy food. You never have to worry about money again, but you do need a gate with an intercom on your driveway. Tier 5: Divinity You are known by every person in your world, and you are such a big deal that they no longer consider you a person. Your story is much larger than can be contained within any human lifetime, and your memory will continue long after your earthly form wastes away. You are a founding father of a nation, a creator of a religion, an emperor, or an idea. You are not currently alive.

Dinner was wonderful. There was a joint of beef, with roast potatoes, golden-crisp on the outside and soft and white inside, buttered greens I did not recognize, although I think now that they might have been nettles, toasted carrots all blackened and sweet (I did not think that I liked cooked carrots, so I nearly did not eat one but I was brave, and I tried it, and I liked it, and was disappointed in boiled carrots for the rest of my childhood.) For dessert there was the pie, stuffed with apples and with swollen raisins and crushed nuts, all topped with a thick yellow custard, creamier and richer than anything I had ever tasted at school or at home. The kitten slept on a cushion beside the fire, until the end of the meal, when it joined a fog-colored house cat four times its size in a meal of scraps of meat.

To begin with, we have to be more clear about what we mean by patriotic feelings. For a time when I was in high school, I cheered for the school athletic teams. That's a form of patriotism — group loyalty. It can take pernicious forms, but in itself it can be quite harmless, maybe even positive. At the national level, what "patriotism" means depends on how we view the society. Those with deep totalitarian commitments identify the state with the society, its people, and its culture. Therefore those who criticized the policies of the Kremlin under Stalin were condemned as "anti-Soviet" or "hating Russia". For their counterparts in the West, those who criticize the policies of the US government are "anti-American" and "hate America"; those are the standard terms used by intellectual opinion, including left-liberal segments, so deeply committed to their totalitarian instincts that they cannot even recognize them, let alone understand their disgraceful history, tracing to the origins of recorded history in interesting ways. For the totalitarian, "patriotism" means support for the state and its policies, perhaps with twitters of protest on grounds that they might fail or cost us too much. For those whose instincts are democratic rather than totalitarian, "patriotism" means commitment to the welfare and improvement of the society, its people, its culture. That's a natural sentiment and one that can be quite positive. It's one all serious activists share, I presume; otherwise why take the trouble to do what we do? But the kind of "patriotism" fostered by totalitarian societies and military dictatorships, and internalized as second nature by much of intellectual opinion in more free societies, is one of the worst maladies of human history, and will probably do us all in before too long. With regard to the US, I think we find a mix. Every effort is made by power and doctrinal systems to stir up the more dangerous and destructive forms of "patriotism"; every effort is made by people committed to peace and justice to organize and encourage the beneficial kinds. It's a constant struggle. When people are frightened, the more dangerous kinds tend to emerge, and people huddle under the wings of power. Whatever the reasons may be, by comparative standards the US has been a very frightened country for a long time, on many dimensions. Quite commonly in history, such fears have been fanned by unscrupulous leaders, seeking to implement their own agendas. These are commonly harmful to the general population, which has to be disciplined in some manner: the classic device is to stimulate fear of awesome enemies concocted for the purpose, usually with some shreds of realism, required even for the most vulgar forms of propaganda. Germany was the pride of Western civilization 70 years ago, but most Germans were whipped to presumably genuine fear of the Czech dagger pointed at the heart of Germany (is that crazier than the Nicaraguan or Grenadan dagger pointed at the heart of the US, conjured up by the people now playing the same game today?), the Jewish-Bolshevik conspiracy aimed at destroying the Aryan race and the civilization that Germany had inherited from Greece, etc. That's only the beginning. A lot is at stake.

She’s the prettiest damn thing I’ve ever seen. Her blue hair’s up in a ponytail, and she’s wearing her thin gold nose ring. She’s in her socks. They’ve got cats on them. Floating cat heads with party hats. I’m pretty sure I recognize her jeans. I’ve been ogling her ass in them since high school. I’m gonna marry this girl. We’re gonna live in our cabin up on the mountain and have babies and dogs coming out of our ears. “Why are you smiling?” she asks, suspicious. She’s gone back into her shell. That’s all right. She let me in. I’ll coax her out again soon enough. “Thinking about how many babies and dogs we’ll have.” “Babies?” “Um-hum,” I drawl. I love to watch her squirm. “Twins run in my family, obviously.

Quentin took a deep breath. “My true name,” he said, “ . . . is SUN WUKONG.” A cold wind passed through the open window, rustling my loose papers like tumbleweed. “I have no idea who that is,” I said. Quentin was still trying to cement his “look at me being serious” face. It took him a few seconds to realize I wasn’t flipping out over whoever he was. “The Sun Wukong,” he said, scooping the air with his fingers. “Sun Wukong the Monkey King.” “I said, I don’t know who that is.” His jaw dropped. Thankfully his teeth were still normal-size. “You’re Chinese and you don’t know me?” he sputtered. “That’s like an American child not knowing Batman!” “You’re Chinese Batman?” “No! I’m stronger than Batman, and more important, like—like. Tian na, how do you not know who I am!?” I didn’t know why he expected me to recognize him. He couldn’t have been a big-time actor or singer from overseas. I never followed mainland pop culture, but a lot of the other people at school did; word would have gotten around if we had a celebrity in our midst. Plus that was a weird stage name. Monkey King? Was that what passed for sexy among the kids these days?

Quantum physicists discovered that physical atoms are made up of vortices of energy that are constantly spinning and vibrating; each atom is like a wobbly spinning top that radiates energy. Because each atom has its own specific energy signature (wobble), assemblies of atoms (molecules) collectively radiate their own identifying energy patterns. So every material structure in the universe, including you and me, radiates a unique energy signature. If it were theoretically possible to observe the composition of an actual atom with a microscope, what would we see? Imagine a swirling dust devil cutting across the desert’s floor. Now remove the sand and dirt from the funnel cloud. What you have left is an invisible, tornado-like vortex. A number of infinitesimally small, dust devil–like energy vortices called quarks and photons collectively make up the structure of the atom. From far away, the atom would likely appear as a blurry sphere. As its structure came nearer to focus, the atom would become less clear and less distinct. As the surface of the atom drew near, it would disappear. You would see nothing. In fact, as you focused through the entire structure of the atom, all you would observe is a physical void. The atom has no physical structure—the emperor has no clothes! Remember the atomic models you studied in school, the ones with marbles and ball bearings going around like the solar system? Let’s put that picture beside the “physical” structure of the atom discovered by quantum physicists. No, there has not been a printing mistake; atoms are made out of invisible energy not tangible matter! So in our world, material substance (matter) appears out of thin air. Kind of weird, when you think about it. Here you are holding this physical book in your hands. Yet if you were to focus on the book’s material substance with an atomic microscope, you would see that you are holding nothing. As it turns out, we undergraduate biology majors were right about one thing—the quantum universe is mind-bending. Let’s look more closely at the “now you see it, now you don’t” nature of quantum physics. Matter can simultaneously be defined as a solid (particle) and as an immaterial force field (wave). When scientists study the physical properties of atoms, such as mass and weight, they look and act like physical matter. However, when the same atoms are described in terms of voltage potentials and wavelengths, they exhibit the qualities and properties of energy (waves). (Hackermüller, et al, 2003; Chapman, et al, 1995; Pool 1995) The fact that energy and matter are one and the same is precisely what Einstein recognized when he concluded that E = mc2. Simply stated, this equation reveals that energy (E) = matter (m, mass) multiplied by the speed of light squared (c2). Einstein revealed that we do not live in a universe with discrete, physical objects separated by dead space. The Universe is one indivisible, dynamic whole in which energy and matter are so deeply entangled it is impossible to consider them as independent elements.

As I look back on my own life, I recognize that some of the greatest gifts I received from my parents stemmed not from what they did for me—but rather from what they didn’t do for me. One such example: my mother never mended my clothes. I remember going to her when I was in the early grades of elementary school, with holes in both socks of my favorite pair. My mom had just had her sixth child and was deeply involved in our church activities. She was very, very busy. Our family had no extra money anywhere, so buying new socks was just out of the question. So she told me to go string thread through a needle, and to come back when I had done it. That accomplished—it took me about ten minutes, whereas I’m sure she could have done it in ten seconds—she took one of the socks and showed me how to run the needle in and out around the periphery of the hole, rather than back and forth across the hole, and then simply to draw the hole closed. This took her about thirty seconds. Finally, she showed me how to cut and knot the thread. She then handed me the second sock, and went on her way. A year or so later—I probably was in third grade—I fell down on the playground at school and ripped my Levi’s. This was serious, because I had the standard family ration of two pairs of school trousers. So I took them to my mom and asked if she could repair them. She showed me how to set up and operate her sewing machine, including switching it to a zigzag stitch; gave me an idea or two about how she might try to repair it if it were she who was going to do the repair, and then went on her way. I sat there clueless at first, but eventually figured it out. Although in retrospect these were very simple things, they represent a defining point in my life. They helped me to learn that I should solve my own problems whenever possible; they gave me the confidence that I could solve my own problems; and they helped me experience pride in that achievement. It’s funny, but every time I put those socks on until they were threadbare, I looked at that repair in the toe and thought, “I did that.” I have no memory now of what the repair to the knee of those Levi’s looked like, but I’m sure it wasn’t pretty. When I looked at it, however, it didn’t occur to me that I might not have done a perfect mending job. I only felt pride that I had done it. As for my mom, I have wondered what

Meeting people whose life trajectories were so different from my own enlarged my way of thinking. Outside the school, arguments over refugees were raging, but the time I had spent inside the building showed me that those conversations were based on phantasms. People were debating their own fears. What I had witnessed taking place inside this school every day revealed the rhetoric for what it was: more propaganda than fact. Donald Trump appeared to believe his own assertions, but I hoped that in the years to come, more people would be able to recognize refugees for who they really were--simply the most vulnerable people on earth.

Will non-English-speaking students start speaking English because their teachers were fired? Will children come to school ready to learn because their teachers were fired? It would be good if our nation's education leaders recognized that teachers are not solely responsible for student test scores. Other influences matter, including the students' effort, the family's encouragement, the effects of popular culture, and the influence of poverty. A blogger called "Mrs. Mimi" wrote the other day that we fire teachers because "we can't fire poverty." Since we can't fire poverty, we can't fire students, and we can't fire families, all that is left is to fire teachers.

I will take you down my own avenue of remembrance, which winds among the hazards and shadows of my single year as a plebe. I cannot come to this story in full voice. I want to speak for the boys who were violated by this school, the ones who left ashamed and broken and dishonored, who departed from the Institute with wounds and bitter grievances. I want also to speak for the triumphant boys who took everything the system could throw at them, endured every torment and excess, and survived the ordeal of the freshman year with a feeling of transformation and achievement that they never had felt before and would never know again with such clarity and elation. I will speak from my memory- my memory- a memory that is all refracting light slanting through prisms and dreams, a shifting, troubled riot of electrons charged with pain and wonder. My memory often seems like a city of exiled poets afire with the astonishment of language, each believing in the integrity of his own witness, each with a separate version of culture and history, and the divine essentional fire that is poetry itself. But i will try to isolate that one lonely singer who gathered the fragments of my plebe year and set the screams to music. For many years, I have refused to listen as his obsessive voice narrated the malignant litany of crimes against my boyhood. We isolate those poets who cause us the greatest pain; we silence them in any way we can. I have never allowed this furious dissident the courtesy of my full attention. His poems are songs for the dead to me. Something dies in me every time I hear his low, courageous voice calling to me from the solitude of his exile. He has always known that someday I would have to listen to his story, that I would have to deal with the truth or falsity of his witness. He has always known that someday I must take full responsibility for his creation and that, in finally listening to him, I would be sounding the darkest fathoms of myself. I will write his stories now as he shouts them to me. I will listen to him and listen to myself. I will get it all down. Yet the laws of recall are subject to distortion and alienation. Memory is a trick, and I have lied so often to myself about my own role and the role of others that I am not sure I can recognize the truth about those days. But I have come to believe in the unconscious integrity of lies. I want to record even them. Somewhere in the immensity of the lie the truth gleams like the pure, light-glazed bones of an extinct angel. Hidden in the enormous falsity of my story is the truth for all of us who began at the Institute in 1963, and for all who survived to become her sons. I write my own truth, in my own time, in my own way, and take full responsibility for its mistakes and slanders. Even the lies are part of my truth. I return to the city of memory, to the city of exiled poets. I approach the one whose back is turned to me. He is frail and timorous and angry. His head is shaved and he fears the judgment of regiments. He will always be a victim, always a plebe. I tap him on the shoulder. "Begin," I command. "It was the beginning of 1963," he begins, and I know he will not stop until the story has ended.

I'm sure there was some bloated-ego thing happening that I wasn't able to recognize, but I didn't feel like it would last for long. The weird thing is that long before we ever had success on a commercial level, I had already developed a sense of entitlement. I had an unnecessary, unwarranted, unfounded, self-centered sense of entitlement from childhood. In elementary school, I always felt like I should be the president of the school and that I was somehow above the law of the school and I could break the rules. When I moved in with my father, he was arrogant and full of himself, and that carried on to me, so I always had this sense of entitlement and a semi-false sense of self. I would steal because I had that sense, whether it was houses or cars or furniture or cactuses, whatever I understand how people can be cold and ruthless criminals, because I remember at that point in my life, I did not think of the consequences for anybody else involved except me. And the consequences for me were that I got what I wanted.

[Lena] “You’re asking me on a date?” From the corner of his eye, he could see the bartender listening and not pretending not to. The kid barely looked old enough to be out of college— hell, high school. Tuning the kid out of his mind, he focused on Lena. “Yeah, I’m asking you on a date. At least, I’m trying to. It’s been awhile since I’ve asked a woman on a date, so maybe I’m doing it wrong.” “Well, it’s been awhile since a guy asked me on a date, so maybe I’ve just forgotten how to recognize the clues.” That pretty, wide mouth curled up in a slow smile.

The Onondaga Nation schools recite the Thanksgiving Address, a river of words as old as the people themselves, known in Onondaga language as the Words That Come Before All Else. This ancient order of protocol sets gratitude as the highest priority. The gratitude is directed straight to the ones who share their gifts with the world. (excerpt) ‘Today we have gathered and when we look upon the faces around us we see that the cycles of life continue. We have been given the duty to live in balance and harmony with each other and all living things. So now let us bring our minds together as one as we give greetings and thanks to each other as People. Now our minds are one. We are thankful to our Mother the Earth, for she gives us everything that we need for life. She supports our feet as we walk about upon her. It gives us joy that she still continues to care for us, just as she has from the beginning of time. To our Mother, we send thanksgiving, love, and respect. Now our minds are one. We give thanks to all of the waters of the world for quenching our thirst, for providing strength and nurturing life for all beings. We know its power in many forms—waterfalls and rain, mists and streams, rivers and oceans, snow and ice. We are grateful that the waters are still here and meeting their responsibility to the rest of Creation. Can we agree that water is important to our lives and bring our minds together as one to send greetings and thanks to the Water? Now our minds are one. Standing around us we see all the Trees. The Earth has many families of Trees who each have their own instructions and uses. Some provide shelter and shade, others fruit and beauty and many useful gifts. The Maple is the leader of the trees, to recognize its gift of sugar when the People need it most. Many peoples of the world recognize a Tree as a symbol of peace and strength. With one mind we greet and thank the Tree life. Now our minds are one.

He was changed as completely as Amory Blaine could ever be changed. Amory plus Beatrice plus two years in Minneapolis - these had been his ingredients when he entered St. Regis'. But the Minneapolis years were not a thick enough overlay to conceal the "Amory plus Beatrice" from the ferreting eyes of a boarding school, so St. Regis' had very painfully drilled Beatrice out of him and begun to lay down new and more conventional planking on the fundamental Amory. But both St. Regis' and Amory were unconscious of the fact that this fundamental Amory had not in himself changed. Those qualities for which he had suffered: his moodiness, his tendency to pose, his laziness, and his love of playing the fool, were now taken as a matter of course, recognized eccentricities in a star quarter-back, a clever actor, and the editor of the "St. Regis' Tattler"; it puzzled him to see impressionable small boys imitating the very vanities that had not long ago been contemptible weaknesses.

A few months ago on a school morning, as I attempted to etch a straight midline part on the back of my wiggling daughter's soon-to-be-ponytailed blond head, I reminded her that it was chilly outside and she needed to grab a sweater. "No, mama." "Excuse me?" "No, I don't want to wear that sweater, it makes me look fat." "What?!" My comb clattered to the bathroom floor. "Fat?! What do you know about fat? You're 5 years old! You are definitely not fat. God made you just right. Now get your sweater." She scampered off, and I wearily leaned against the counter and let out a long, sad sigh. It has begun. I thought I had a few more years before my twin daughters picked up the modern day f-word. I have admittedly had my own seasons of unwarranted, psychotic Slim-Fasting and have looked erroneously to the scale to give me a measurement of myself. But these departures from my character were in my 20s, before the balancing hand of motherhood met the grounding grip of running. Once I learned what it meant to push myself, I lost all taste for depriving myself. I want to grow into more of a woman, not find ways to whittle myself down to less. The way I see it, the only way to run counter to our toxic image-centric society is to literally run by example. I can't tell my daughters that beauty is an incidental side effect of living your passion rather than an adherence to socially prescribed standards. I can't tell my son how to recognize and appreciate this kind of beauty in a woman. I have to show them, over and over again, mile after mile, until they feel the power of their own legs beneath them and catch the rhythm of their own strides. Which is why my parents wake my kids early on race-day mornings. It matters to me that my children see me out there, slogging through difficult miles. I want my girls to grow up recognizing the beauty of strength, the exuberance of endurance, and the core confidence residing in a well-tended body and spirit. I want them to be more interested in what they are doing than how they look doing it. I want them to enjoy food that is delicious, feed their bodies with wisdom and intent, and give themselves the freedom to indulge. I want them to compete in healthy ways that honor the cultivation of skill, the expenditure of effort, and the courage of the attempt. Grace and Bella, will you have any idea how lovely you are when you try? Recently we ran the Chuy's Hot to Trot Kids K together as a family in Austin, and I ran the 5-K immediately afterward. Post?race, my kids asked me where my medal was. I explained that not everyone gets a medal, so they must have run really well (all kids got a medal, shhh!). As I picked up Grace, she said, "You are so sweaty Mommy, all wet." Luke smiled and said, "Mommy's sweaty 'cause she's fast. And she looks pretty. All clean." My PRs will never garner attention or generate awards. But when I run, I am 100 percent me--my strengths and weaknesses play out like a cracked-open diary, my emotions often as raw as the chafing from my jog bra. In my ultimate moments of vulnerability, I am twice the woman I was when I thought I was meant to look pretty on the sidelines. Sweaty and smiling, breathless and beautiful: Running helps us all shine. A lesson worth passing along.

It is necessary for the oppressors to approach the people in order, via subjugation, to keep them passive. This approximation, however, does not involve being with the people, or require true communication. It is accomplished by the oppressors' depositing myths indispensable to the preservation of the status quo: for example, the myth that the oppressive order is a "free society"; the myth that all persons are free to work where they wish, that if they don't like their boss they can leave him and look for another job; the myth that this order respects human rights and is therefore worthy of esteem; the myth that anyone who is industrious can become an entrepreneur--worse yet, the myth that the street vendor is as much an entrepreneur as the owner of a large factory; the myth of the universal right of education, when of all the Brazilian children who enter primary schools only a tiny fraction ever reach the university; the myth of the equality of all individuals, when the question: "Do you know who you're talking to?" is still current among us; the myth of the heroism of the oppressor classes as defenders of "Western Christian civilization" against "materialist barbarism"; the myth of the charity and generosity of the elites, when what they really do as a class is to foster selective "good deeds" (subsequently elaborated into the myth of "disinterested aid," which on the international level was severely criticized by Pope John XXIII); the myth that the dominant elites, "recognizing their duties," promote the advancement of the people, so that the people, in a gesture of gratitude, should accept the words of the elites and be conformed to them; the myth of private property as fundamental to personal human development (so long as oppressors are the only true human beings); the myth of the industriousness of the oppressors and the laziness and dishonesty of the oppressed as well as the myth of the natural inferiority of the latter and the superiority of the former.

If you have a really good ideas, one thing you dont need is a fucking gun. An iPad is a kind of a cool thing. They don't need to threaten you with fines to get you to buy one do they? The moment the government says they're gonna force you to do something, you know its a bad idea. If someone invites you on a date with chloroform, an old sofa, and a windowless van, it's not a date. So, the fact that ObamaCare, welfare state, military industrial complex, public schools - you name it. The fact that it has to be imposed at gunpoint is a clue that it's shit. Recognize that when there is a gun to your face, there is not a very advantageous human being on the other end.

We live in a world of pomp and muscle, of strutting that glorifies jet thrust and far-flying warheads. It is the same kind of strutting that produced the misery of the days of Caesar, Genghis Khan, Napoleon, and Hitler. In this kind of world it is not easy to recognize that— “A babe born in a stable of the village of Bethlehem, “A boy reared as a carpenter of Nazareth, “A citizen of a conquered and subdued nation, “A man whose mortal footsteps never went beyond a radius of 150 miles, who never received a school degree, who never spoke from a great pulpit, who never owned a home, who traveled afoot and without purse “Truly, his coming, ministry, and place in our eyes is as foretold by the ancient prophet Isaiah: ‘For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.’ (Isa. 9:6.)

For Eric, Columbine was a performance. Homicidal art. He actually referred to his audience in his journal: “the majority of the audience wont even understand my motives,” he complained. He scripted Columbine as made-for-TV murder, and his chief concern was that we would be too stupid to see the point. Fear was Eric’s ultimate weapon. He wanted to maximize the terror. He didn’t want kids to fear isolated events like a sporting event or a dance; he wanted them to fear their daily lives. It worked. Parents across the country were afraid to send their kids to school. Eric didn’t have the political agenda of a terrorist, but he had adopted terrorist tactics. Sociology professor Mark Juergensmeyer identified the central characteristic of terrorism as “performance violence.” Terrorists design events “to be spectacular in their viciousness and awesome in their destructive power. Such instances of exaggerated violence are constructed events: they are mind-numbing, mesmerizing theater.” The audience—for Timothy McVeigh, Eric Harris, or the Palestine Liberation Organization—was always miles away, watching on TV. Terrorists rarely settle for just shooting; that limits the damage to individuals. They prefer to blow up things—buildings, usually, and the smart ones choose carefully. “During that brief dramatic moment when a terrorist act levels a building or damages some entity that a society regards as central to its existence, the perpetrators of the act assert that they—and not the secular government—have ultimate control over that entity and its centrality,” Juergensmeyer wrote. He pointed out that during the same day as the first attack on the World Trade Center, in 1993, a deadlier attack was leveled against a coffee shop in Cairo. The attacks were presumably coordinated by the same group. The body count was worse in Egypt, yet the explosion was barely reported outside that country. “A coffeehouse is not the World Trade Center,” he explained. Most terrorists target symbols of the system they abhor—generally, iconic government buildings. Eric followed the same logic. He understood that the cornerstone of his plan was the explosives. When all his bombs fizzled, everything about his attack was misread. He didn’t just fail to top Timothy McVeigh’s record—he wasn’t even recognized for trying. He was never categorized with his peer group. We lumped him in with the pathetic loners who shot people.

And yet, despite the high numbers of girls experiencing sexual harassment in schools, only 12 percent said they ever reported it to an adult. "Some researchers claim that sexual harassment is so common for girls that many fail to recognize it as sexual harassment when it happens," said the AAUW report. A 2014 study, published in Gender & Society, of students in a Midwestern city also found that girls failed to report incidents of sexual harassment in school because they regarded them as "normal." Their lack of reporting was found to stem from girls' fear of being labeled "bad girls" by teachers and administrators, who they felt would view them as provoking how they were treated. They also feared the condemnation of other girls, some of whom were shown to be unsupportive, accusing them of exaggerating or lying. Many girls saw everyday sexual harassment and abuse as "normal" male behavior male behavior and something they had to ignore, endure, or maneuver around.

There had been a time in high school, see, when I wrestled with the possibility that I might be gay, a torturous six-month culmination of years of unpopularity and girllessness. At night I lay in bed and cooly informed myself that I was gay and that I had better get used to it. The locker room became a place of torment, full of exposed male genitalia that seemed to taunt me with my failure to avoid glancing at them, for a fraction of a second that might have seemed accidental but was, I recognized, a bitter symptom of my perversion. Bursting with typical fourteen-year-old desire, I attempted to focus it in succession on the thought of every boy I knew, hoping to find some outlet for my horniness, even if it had to be perverted, secret, and doomed to disappointment. Without exception these attempts failed to produce anything but bemusement, if not actual disgust. This crisis of self-esteem had been abruptly dispelled by the advent of Julie Lefkowitz, followed swiftly by her sister Robin, and then Sharon Horne and little Rose Fagan and Jennifer Schaeffer; but I never forgot my period of profound sexual doubt. Once in a while I would meet an enthralling man who shook, dimly but perceptibley, the foundations laid by Julie Lefkowitz, and I would wonder, just for a moment, by what whim of fate I had decided that I was not a homosexual.

We are dealing, then, with an absurdity that is not a quirk or an accident, but is fundamental to our character as people. The split between what we think and what we do is profound. It is not just possible, it is altogether to be expected, that our society would produce conservationists who invest in strip-mining companies, just as it must inevitably produce asthmatic executives whose industries pollute the air and vice-presidents of pesticide corporations whose children are dying of cancer. And these people will tell you that this is the way the "real world" works. The will pride themselves on their sacrifices for "our standard of living." They will call themselves "practical men" and "hardheaded realists." And they will have their justifications in abundance from intellectuals, college professors, clergymen, politicians. The viciousness of a mentality that can look complacently upon disease as "part of the cost" would be obvious to any child. But this is the "realism" of millions of modern adults. There is no use pretending that the contradiction between what we think or say and what we do is a limited phenomenon. There is no group of the extra-intelligent or extra-concerned or extra-virtuous that is exempt. I cannot think of any American whom I know or have heard of, who is not contributing in some way to destruction. The reason is simple: to live undestructively in an economy that is overwhelmingly destructive would require of any one of us, or of any small group of us, a great deal more work than we have yet been able to do. How could we divorce ourselves completely and yet responsibly from the technologies and powers that are destroying our planet? The answer is not yet thinkable, and it will not be thinkable for some time -- even though there are now groups and families and persons everywhere in the country who have begun the labor of thinking it. And so we are by no means divided, or readily divisible, into environmental saints and sinners. But there are legitimate distinctions that need to be made. These are distinctions of degree and of consciousness. Some people are less destructive than others, and some are more conscious of their destructiveness than others. For some, their involvement in pollution, soil depletion, strip-mining, deforestation, industrial and commercial waste is simply a "practical" compromise, a necessary "reality," the price of modern comfort and convenience. For others, this list of involvements is an agenda for thought and work that will produce remedies. People who thus set their lives against destruction have necessarily confronted in themselves the absurdity that they have recognized in their society. They have first observed the tendency of modern organizations to perform in opposition to their stated purposes. They have seen governments that exploit and oppress the people they are sworn to serve and protect, medical procedures that produce ill health, schools that preserve ignorance, methods of transportation that, as Ivan Illich says, have 'created more distances than they... bridge.' And they have seen that these public absurdities are, and can be, no more than the aggregate result of private absurdities; the corruption of community has its source in the corruption of character. This realization has become the typical moral crisis of our time. Once our personal connection to what is wrong becomes clear, then we have to choose: we can go on as before, recognizing our dishonesty and living with it the best we can, or we can begin the effort to change the way we think and live.

Arriving home, each man finds a woman and children waiting at the door, introduces himself, helps with the evening meal, reads stories to his children. Likewise, each woman returning from her job meets a husband, children, sofas, lamps, wallpaper, china patterns. Late at night, the wife and husband do not linger at the table to discuss the day’s activities, their children’s school, the bank account. Instead, they smile at one another, feel the warming blood, the ache between the legs as when they met the first time fifteen years ago. They find their bedroom, stumble past family photographs they do not recognize, and pass the night in lust. For it is only habit and memory that dulls the physical passion. Without memory, each night is the first night, each morning is the first morning, each kiss and touch are the first.

I want you to know I have never loved anyone like I love you. More than Darcy loved Elizabeth or Heathcliff loved Cathy. I just don’t want to make you a widow.” “I never really understood why Brontë is considered to be a romance writer. We were required to read Wuthering Heights in high school and I always believed that her novel showcased the bleakest aspects of human nature. The story provided readers with a small yet unforgettable glimpse into the depths of human cruelty. Personally, I never considered the story romantic because the love shared between Cathy and Heathcliff was fatal, not just for themselves but for those around them. Their souls were incompatible, and they were a toxic pairing. Despite their love, passion, jealousy, and desire for connection, they were unable to recognize this fact.” “I was never a fan of Victorian romance novels.” “It was never one of my favorites. It’s often viewed as one of the great romance novels of all time, but I think it represents something darker: the fatal, selfish side of love, obsession, and abuse. To this day, I have not encountered a more accurate depiction of how love can become selfish.” “Why do you say that?” Xuan asked. “Because I think you have to love someone in the way that I love you to truly understand what love means... and to understand how wrong the story is. My soul and yours are the same in a way that Catherine and Heathcliff’s could never be. Widow or not, I will never stop loving you, Xuan. You have mesmerized me. My very soul has been entangled completely by you over these past three years. If Brontë or Austen could write the greatest love story of all time they’d write our story. And whether you marry me or not, how I feel about you will never change.

I’d hate to see the look on my face when that mask came down and I saw the face behind it. Thinner than I remember. Paler. The eyes sunk deep into their sockets, kind of glazed over, like he’s sick or hurt, but I recognize it, I know whose face was hidden behind that mask. I just can’t process it. Here, in this place. A thousand years later and a million miles from the halls of George Barnard High School. Here, in the belly of the beast at the bottom of the world, standing right in front of me. Benjamin Thomas Parish. And Cassiopeia Marie Sullivan, having a full-bore out-of-body experience, seeing herself seeing him. The last time she saw him was in their high school gymnasium after the lights went out, and then only the back of his head, and the only times that she’s seen him since happened in her mind, the rational part of which always knew Ben Parish was dead like everyone else.

How long Archibald slept he could not have said. He woke some hours later with a vague feeling that a thunderstorm of unusual violence had broken out in his immediate neighborhood. But this, he realized as the mists of slumber cleared away, was an error. The noise which had disturbed him was not thunder but the sound of someone snoring. Snoring like the dickens. The walls seemed to be vibrating like the deck of an ocean liner.... His spirit was not so completely broken as to make him lie supinely down beneath that snoring. The sound filled him, as snoring fills every right-thinking man, with a seething resentment and a passionate yearning for justice, and he climbed out of bed with the intention of taking the proper steps through the recognized channels. It is the custom nowadays to disparage the educational methods of the English public school and to maintain that they are not practical and of a kind to fit the growing boy for the problems of afterlife. But you do learn one thing at a public school, and that is how to act when somebody starts snoring. You jolly well grab a cake of soap and pop in and stuff it down the blighter's throat. And this is what Archibald proposed - God willing - to do.

According to a well-known hieroglyphic inscription, the tribes of Israel were a significant, established presence in Canaan no later than 1212 BC. There is a vast body of archaeological evidence that demonstrates the ancient Israelite/Jewish presence in Israel/Judea as far back as 925 BC.18 This historical presence is verified in the ancient records of the Egyptian, Assyrian, Babylonian, Persian, Greek, Roman, Byzantine, and Muslim empires. The Arab conquest did not occur until AD 638. An exercise in elementary arithmetic reveals that the Jewish people were there eighteen and one-half centuries before the arrival of the Arabs. Despite being conquered many times, the Jewish people have had a constant, uninterrupted presence in the land of Israel for over thirty centuries. The Arabs and Islam have been there less than fourteen centuries. It has conveniently been forgotten that the Jews and Christians were there first. Furthermore, in the thirty centuries preceding the establishment of the State of Israel in 1948, there have been only two periods when there was an independent, internationally recognized state in the area that now comprises Israel. Both of them were Jewish states. Even when this land was part of the Arab empire (AD 638 through AD 1099), there was never an independent Arab state in ‘Palestine,’ by that name or any other. No wonder the Arabs are donating millions of dollars to U.S. colleges for Middle Eastern schools of study. They have a lot of hard historical evidence to rewrite in the young minds of students.

It’s true I’ve got a cold streak. I recognize that. But if they—my father and mother—had loved me a little more, I would have been able to feel more—to feel real sadness, for example.” “Do you think you weren’t loved enough?” She tilted her head and looked at me. Then she gave a sharp, little nod. “Somewhere between ‘not enough’ and ‘not at all.’ I was always hungry for love. Just once, I wanted to know what it was like to get my fill of it—to be fed so much love I couldn’t take any more. Just once. But they never gave that to me. Never, not once. If I tried to cuddle up and beg for something, they’d just shove me away and yell at me. ‘No! That costs too much!’ It’s all I ever heard. So I made up my mind I was going to find someone who would love me unconditionally three hundred and sixty-five days a year. I was still in elementary school at the time—fifth or sixth grade—but I made up my mind once and for all.” “Wow,” I said. “And did your search pay off?” “That’s the hard part,” said Midori. She watched the rising smoke for a while, thinking. “I guess I’ve been waiting so long I’m looking for perfection. That makes it tough.” “Waiting for the perfect love?” “No, even I know better than that. I’m looking for selfishness. Perfect selfishness. Like, say I tell you I want to eat strawberry shortcake. And you stop everything you’re doing and run out and buy it for me. And you come back out of breath and get down on your knees and hold this strawberry shortcake out to me. And I say I don’t want it anymore and throw it out the window. That’s what I’m looking for.” “I’m not sure that has anything to do with love,” I said with some amazement. “It does,” she said. “You just don’t know it. There are times in a girl’s life when things like that are incredibly important.” “Things like throwing strawberry shortcake out the window?” “Exactly. And when I do it, I want the man to apologize to me. ‘Now I see, Midori. What a fool I’ve been! I should have known that you would lose your desire for strawberry shortcake. I have all the intelligence and sensitivity of a piece of donkey shit. To make it up to you, I’ll go out and buy you something else. What would you like? Chocolate mousse? Cheesecake?’” “So then what?” “So then I’d give him all the love he deserves for what he’s done.” “Sounds crazy to me.” “Well, to me, that’s what love is. Not that anyone can understand me, though.” Midori gave her head a little shake against my shoulder. “For a certain kind of person, love begins from something tiny or silly. From something like that or it doesn’t begin at all.” “I’ve never met a girl who thinks like you.

I was returning from high school one day and a runaway horse with a bridle on sped past a group of us into a farmer's yard looking for a drink of water. The horse was perspiring heavily. And the farmer didn't recognize it so we cornered it. I hopped on the horse's back. Since it had a bridle on, I took hold of the tick rein and said, "Giddy-up." Headed for the highway, I knew the horse would turn in the right direction. I didn't know what the right direction was. And the horse trotted and galloped along. Now and then he would forget he was on the highway and start into a field. So I would pull on him a bit and call his attention to the fact the highway was where he was supposed to be. And finally, about four miles from where I had boarded him, he turned into a farmyard and the farmer said, "So that's how that critter came back. Where did you find him?" I said, "About four miles from here." "How did you know you should come here?" I said, "I didn't know. The horse knew. All I did was keep his attention on the road.

I spent a few more minutes puzzling over the timeline before turning my attention to the notebook’s first page, which contained a pencil drawing of an old-school coin-operated arcade game—one I didn’t recognize. Its control panel featured a single joystick and one unlabeled white button, and its cabinet was entirely black, with no side art or other markings anywhere on it, save for the game’s strange title, which was printed in all capital green letters across its jet black marquee: POLYBIUS. Below his drawing of the game, my father had made the following notations: No copyright or manufacturer info anywhere on game cabinet. Reportedly only seen for 1–2 weeks in July 1981 at MGP. Gameplay was similar to Tempest. Vector graphics. Ten levels? Higher levels caused players to have seizures, hallucinations, and nightmares. In some cases, subject committed murder and/or suicide. “Men in Black” would download scores from the game each night. Possible early military prototype created to train gamers for war? Created by same covert op behind Bradley Trainer?

When Lebanese Muslims and Palestinians declared jihad on Christians in 1975, we didn’t even know what that word meant. We had taken the Palestinians in, giving them refuge in our country, allowing them to study side by side with us in our schools and universities. We gave them jobs and shared our way of life with them. What started as political war spiraled very fast into a religious war between Muslims and Christians, with Lebanese Muslims joining the PLO fighting the Christians. We didn’t realize the depth of their hatred and resentment toward us as infidels. The more that Christians refused to get involved in the Palestinian-Israeli conflict and to allow the Palestinians to use Lebanon as a launching pad from which to attack Israel, the more the Palestinians looked at us as the enemy. Muslims started making statements such as “First comes Saturday, then comes Sunday,” meaning first we fight the Jews, then we come for the Christians. Christian presence, influence, and democracy became an obstacle in the Palestinians' fight against Israel. Koranic verses such as sura 5:51—"Believers, take not Jews and Christians for your friends. They are but friends and protectors to each other"—became the driving force in recruiting Muslim youth. Many Christians barely knew the Bible, let alone the Koran and what it taught about us, the infidels. We should have seen the long-simmering tension between Muslims and Christians beginning to erupt, but we refused to believe that such hatred and such animosity existed. America also failed to recognize this hatred throughout all the attacks launched against it, beginning with the marine barracks bombing in Beirut in 1983 all the way up to September 11, 2001. It was that horrible day that made Americans finally ask, What is jihad? And why do they hate us? I have a very simple answer for them: because you are “infidels.

I squeezed through a horde of gum-snapping girls I recognized as seniors from my school. “He did not say that!” “Yes, he did! And you wouldn’t believe what she said!” Please, someone tell me I wouldn’t be that annoying if I had girlfriends. “Sure, you will be.” I whipped around and nearly got a faceful of cotton candy. I moved the purple sugar cloud to the side and glared at my mother. She wore a white, short-sleeved blouse and a patchwork skirt. “You have to stop listening in on my thoughts without my permission, Mom. It’s not cool.” She shoved a piece of cotton candy in my mouth to shut me up. “I didn’t do it on purpose, Clarity. I was strolling along listening in to the crowd.” “Pick up anything interesting?” “Actually, I did. That detective’s son can’t stop checking out your legs. He loves this little pink dress you’ve got on. So much so that he’s actually mad at himself for it.” She shook her head. I blushed. “Did you happen to pick up anything important?” “Like a man walking along thinking, ‘I killed Victoria Happel’?” “Exactly.” “No such luck. But dear, people don’t wander around thinking about their biggest secrets all the time. The killer could be standing right next to me and all I might pick up from him is how he wants to buy some barbequed chicken.” “Have you seen Billy Rawlinson or Frankie Creedon?” I asked. Distaste turned her mouth down. “No. Why are you looking for those scoundrels?” “Billy might be a witness in the case. Or a suspect.” “I’ll keep my eyes out and my mind open.” “Thanks,” I said. “Enjoy invading everyone’s privacy.

What is the value of sensitives? Look around: we live in a ugly and stupid world which could have been prevented if sensitives had been present, and had the power to influence things. That block-shaped, pressed concrete, ugly shopping mall? The princess would opine that no one could have any peace of mind with such hideous backgrounds, and demand something like a traditional building, with ornate spires and comfortable human spaces instead. Grating, two-note music ranting about copulation and projected sexual desire? No princess would want this crass gibberish around her, nor would she recognize music which neglected the finer parts of composition, melody, harmony, rhythm, and narrative. She would hire Schubert instead. Schools that treat students like livestock, jobs that are jails, marriages that are suicide pacts, and boring tract housing? Similarly, a princess would have no use for those, and perceive that these would be abusive to her so must be to others as well. As children, we made fun of the sensitivity of the princess. A pea, under twenty mattresses, really? The point — in the visual-metaphorical language of fable, religion, literature, and conspiracy theory — tells us that sensitivity is in fact needed, and it needs power to save the rest of us from what we do not yet perceive. In this story, the princess is simply a finer instrument. After twenty years, we might notice that we woke up tired in the mornings, and eventually investigate and find the pea, but she knew right away, intuitively and by the nature of her character. This is part of what makes an aristocrat.

Local Girl Missing, Feared Dead. Beneath it was a photo of me-my most recent school photo. “Oh, no.” My heart filling with dread, I took the paper from Mr. Smith’s hands. “Couldn’t they have found a better picture?” Mr. Smith looked at me sharply. “Miss Oliviera,” he said, his gray eyebrows lowered. “I realize it’s all the rage with you young people today to toss off flippant one-liners so you can get your own reality television shows. But I highly doubt MTV will be coming down to Isla Huesos to film you in the Underworld. So that can’t be all you have to say about this.” He was right, of course. Though I couldn’t say what I really wanted to, because John was in the room, and I didn’t want to make him feel worse than he already did. But what I wanted to do was burst into tears. “Is that about Pierce?” John looked uneasy. Outside, thunder rumbled again. This time, it sounded even closer than before. “Yes, of course, it is, John,” Mr. Smith said. There was something strange about his voice. He sounded almost as if he were mad at John. Only why would he be? John had done the right thing. He’d explained about the Furies. “What did you expect? Have you gotten to the part about the reward your father is offering for information leading to your safe return, Miss Oliviera?” My gaze flicked down the page. I wanted to throw up. “One million dollars?” My dad’s company, one of the largest providers in the world of products and services to the oil, gas, and military industries, was valued at several hundred times that. “That cheapskate.” This was all so very, very bad. “One million dollars is a lot of money to most people.” Mr. Smith said, with a strong emphasis on most people. He still had that odd note in his voice. “Though I recognize that money may mean little to a resident of the Underworld. So I’d caution you to use judiciousness, wherever it is that you’re going, as there are many people on this island who’ll be more than willing to turn you in for only a small portion of that reward money. I don’t suppose I might ask where you’re going? Or suggest that you pay a call on your mother, who is beside herself with worry?” “That’s a good idea,” I said. Why hadn’t I thought of it? I felt much better already. I could straighten out this whole thing with a single conversation. “I should call my mom-“ Both Mr. Smith’s cry of alarm and the fact that John grabbed me by the wrist as I was reaching into my book bag for my cell phone stopped me from making calls of any sort. “You can’t use you phone,” Mr. Smith said. “The police-and your father-are surely waiting for you to do just that. They’ll triangulate on the signal from the closest cell tower, and find you.” When I stared at him for his use of the word triangulate, Mr. Smith shook his head and said, “My partner, Patrick, is obsessed with Law & Order reruns.

Last year I had a very unusual experience. I was awake, with my eyes closed, when I had a dream. It was a small dream about time. I was dead, I guess, in deep black space high up among many white stars. My own consciousness had been disclosed to me, and I was happy. Then I saw far below me a long, curved band of color. As I came closer, I saw that it stretched endlessly in either direction, and I understood that I was seeing all the time of the planet where I had lived. It looked like a woman’s tweed scarf; the longer I studied any one spot, the more dots of color I saw. There was no end to the deepness and variety of the dots. At length, I started to look for my time, but, although more and more specks of color and deeper and more intricate textures appeared in the fabric, I couldn’t find my time, or any time at all that I recognized as being near my time. I couldn’t make out so much as a pyramid. Yet as I looked at the band of time, all the individual people, I understood with special clarity, were living at the very moment with great emotion, in intricate detail, in their individual times and places, and they were dying and being replaced by ever more people, one by one, like stitches in which whole worlds of feeling and energy were wrapped, in a never-ending cloth. I remembered suddenly the color and texture of our life as we knew it- these things had been utterly forgotten- and I thought as I searched for it on the limitless band, “that was a good time then, a good time to be living.” And I began to remember our time. I recalled green fields with carrots growing, one by one, in slender rows. Men and women in bright vests and scarves came and pulled the carrots out of the soil and carried them in baskets to shaded kitchens, where they scrubbed them with yellow brushes under running water…I saw may apples in forest, erupting through leaf-strewn paths. Cells on the root hairs of sycamores split and divided and apples grew striped and spotted in the fall. Mountains kept their cool caves, and squirrels raced home to their nests through sunlight and shade. I remembered the ocean, and I seemed to be in the ocean myself, swimming over orange crabs that looked like coral, or off the deep Atlantic banks where whitefish school. Or again I saw the tops of poplars, and the whole sky brushed with clouds in pallid streaks, under which wilds ducks flew, and called, one by one, and flew on. All these things I saw. Scenes grew in depth and sunlit detail before my eyes, and were replaced by ever more scenes, as I remembered the life of my time with increasing feeling. At last I saw the earth as a globe in space, and I recalled the ocean’s shape and the form of continents, saying to myself with surprise as I looked at the planet, “Yes, that’s how it was then, that part there we called ‘France’”. I was filled with the deep affection of nostalgia- and then I opened my eyes.

Every now and then, I'm lucky enough to teach a kindergarten or first-grade class. Many of these children are natural-born scientists - although heavy on the wonder side, and light on skepticism. They're curious, intellectually vigorous. Provocative and insightful questions bubble out of them. They exhibit enormous enthusiasm. I'm asked follow-up questions. They've never heard of the notion of a 'dumb question'. But when I talk to high school seniors, I find something different. They memorize 'facts'. By and large, though, the joy of discovery, the life behind those facts has gone out of them. They've lost much of the wonder and gained very little skepticism. They're worried about asking 'dumb' questions; they are willing to accept inadequate answers, they don't pose follow-up questions, the room is awash with sidelong glances to judge, second-by-second, the approval of their peers. They come to class with their questions written out on pieces of paper, which they surreptitiously examine, waiting their turn and oblivious of whatever discussion their peers are at this moment engaged in. Something has happened between first and twelfth grade. And it's not just puberty. I'd guess that it's partly peer pressure not to excel - except in sports, partly that the society teaches short-term gratification, partly the impression that science or mathematics won't buy you a sports car, partly that so little is expected of students, and partly that there are few rewards or role-models for intelligent discussion of science and technology - or even for learning for it's own sake. Those few who remain interested are vilified as nerds or geeks or grinds. But there's something else. I find many adults are put off when young children pose scientific questions. 'Why is the Moon round?', the children ask. 'Why is grass green?', 'What is a dream?', 'How deep can you dig a hole?', 'When is the world's birthday?', 'Why do we have toes?'. Too many teachers and parents answer with irritation, or ridicule, or quickly move on to something else. 'What did you expect the Moon to be? Square?' Children soon recognize that somehow this kind of question annoys the grown-ups. A few more experiences like it, and another child has been lost to science.

Given our socialization into dependency, women are also poor risk takers. (...) We avoid new situations, job changes, moves to different parts of the country. Women are afraid that if they should make a mistake, or do "the wrong thing", they'll be punished. Women are less confident than men in their ability to make judgments, and in relationships will often hand over the decision-making duties to their mates, a situation which only ensures that they will become less confident in their powers of judgment as time goes by. Most shockingly of all, women are less likely than men to fulfill their intellectual potential. (...) In fact, as women proceed into adulthood, they get lower and lower scores on "total intelligence", owing to the fact that they tend to use their intelligence less and less the longer they're away from school. Other studies show that the intellect's ability to function may actually be impaired by dependent personality traits. (...) Confidence and self-esteem are primary issues in women's difficulties with achievement. Lack of confidence leads us into the dark waters of envy. (...) envy must be recognized, seen, and fully comprehended; it can too easily be used as a cover-up for something that is far mroe crucial to women's independence - our own inner feelings of incompetence. These must be dealt with - directly - if we are ever to achieve confidence and strength.

India is a land where contradictions will continue to abound, because there are many Indias that are being transformed, with different levels of intensity, by different forces of globalization. Each of these Indias is responding to them in different ways. Consider these coexisting examples of progress and status quo: India is a nuclear-capable state that still cannot build roads that will survive their first monsoon. It has eradicated smallpox through the length and breadth of the country, but cannot stop female foeticide and infanticide. It is a country that managed to bring about what it called the ‘green revolution’, which heralded food grain self-sufficiency for a nation that relied on external food aid and yet, it easily has the most archaic land and agricultural laws in the world, with no sign of anyone wanting to reform them any time soon. It has hundreds of millions of people who subsist on less that a dollar a day, but who vote astutely and punish political parties ruthlessly. It has an independent judiciary that once set aside even Indira Gandhi’s election to parliament and yet, many members of parliament have criminal records and still contest and win elections from prison. India is a significant exporter of intellectual capital to the rest of the world—that capital being spawned in a handful of world class institutions of engineering, science and management. Yet it is a country with primary schools of pathetic quality and where retaining children in school is a challenge. India truly is an equal opportunity employer of women leaders in politics, but it took over fifty years to recognize that domestic violence is a crime and almost as long to get tough with bride burning. It is the IT powerhouse of the world, the harbinger of the offshore services revolution that is changing the business paradigms of the developed world. But regrettably, it is also the place where there is a yawning digital divide.

While the universality of the creative process has been noticed, it has not been noticed universally. Not enough people recognize the preverbal, pre-mathematical elements of the creative process. Not enough recognize the cross-disciplinary nature of intuitive tools for thinking. Such a myopic view of cognition is shared not only by philosophers and psychologists but, in consequence, by educators, too. Just look at how the curriculum, at every educational level from kindergarten to graduate school, is divided into disciplines defined by products rather than processes. From the outset, students are given separate classes in literature, in mathematics, in science, in history, in music, in art, as if each of these disciplines were distinct and exclusive. Despite the current lip service paid to “integrating the curriculum,” truly interdisciplinary courses are rare, and transdisciplinary curricula that span the breadth of human knowledge are almost unknown. Moreover, at the level of creative process, where it really counts, the intuitive tools for thinking that tie one discipline to another are entirely ignored. Mathematicians are supposed to think only “in mathematics,” writers only “in words,” musicians only “in notes,” and so forth. Our schools and universities insist on cooking with only half the necessary ingredients. By half-understanding the nature of thinking, teachers only half-understand how to teach, and students only half-understand how to learn.

First-century discipleship was expressed as a servant-master relationship (see Matthew 10:24). Once accepted as a disciple, a young man started as a talmidh, or beginner, who sat in the back of the room and could not speak. Then he became a distinguished student, who took an independent line in his approach or questioning. At the next level, he became a disciple-associate, who sat immediately behind the rabbi during prayer time. Finally he achieved the highest level, a disciple of the wise, and was recognized as the intellectual equal of his rabbi.'" 2. Memorizing the teacher's words: Oral tradition provided the basic way of studying. Disciples learned the teacher's words verbatim to pass along to the next person. Often disciples learned as many as four interpretations of each major passage in the Torah. 3. Learning the teacher's way of ministry: A disciple learned how his teacher kept God's commands, including how he practiced the Sabbath, fasted, prayed, and said blessings in ceremonial situations. He would also learn his rabbi's teaching methods and the many traditions his master followed. 4. Imitating the teacher's life and character: Jesus said that when a disciple is fully taught, he "will be like his teacher" (Luke 6:40). The highest calling of a disciple was to imitate his teacher. Paul called on Timothy to follow his example (see 2 Timothy 3:10-14), and he didn't hesitate to call on all believers to do the same (see 1 Corinthians 4:14-16; 1 1:1; Philippians 4:9). One story in ancient tradition tells of a rabbinical student so devoted to his teacher that he hid in the teacher's bedchamber to discover the mentor's sexual technique. To be sure, this is a bit extreme, yet it demonstrates the level of commitment required to be a disciple. 5. Raising up their own disciples: When a disciple finished his training, he was expected to reproduce what he'd learned by finding and training his own apprentices. He would start his own school and call it after his name, such as the House of Hillel.

THE DEVELOPMENT OF THE ARYAN INVASION THEORY Before the 1857 uprising it was recognized that British rule in India could not be sustained without a large number of supporters and collaborators from within the Indian population. Recognizing this, it was influential men like Thomas Babbington Macaulay, who, as Chairman of the Education Board, sought to set up an educational system modeled after the British system, which, in the case of India, would serve to undermine the Hindu tradition. While not a missionary himself, Macaulay came from a deeply religious family steeped in the Protestant Christian faith. His father was a Presbyterian minister and his mother a Quaker. He believed that the conversion of Hindus to Christianity held the answer to the problems of administering India. His idea was to create a class of English educated elite that would repudiate its tradition and become British collaborators. In 1836, while serving as chairman of the Education Board in India, he enthusiastically wrote his father about his idea and how it was proceeding: “Our English schools are flourishing wonderfully. The effect of this education on the Hindus is prodigious... It is my belief that if our plans of education are followed up, there will not be a single idolator among the respectable classes in Bengal thirty years hence. And this will be effected without any efforts to proselytise, without the smallest interference with religious liberty, by natural operation of knowledge and reflection. I heartily rejoice in the project.

During this hour in the waking streets I felt at ease, at peace; my body, which I despised, operated like a machine. I was spaced out, the catchphrase my friends at school used to describe their first experiments with marijuana and booze. This buzzword perfectly described a picture in my mind of me, Alice, hovering just below the ceiling like a balloon and looking down at my own small bed where a big man lay heavily on a little girl I couldn’t quite see or recognize. It wasn’t me. I was spaced out on the ceiling. I had that same spacey feeling when I cooked for my father, which I still did, though less often. I made omelettes, of course. I cracked a couple of eggs into a bowl, and as I reached for the butter dish, I always had an odd sensation in my hands and arms. My fingers prickled; it didn’t feel like me but someone else cutting off a great chunk of greasy butter and putting it into the pan. I’d add a large amount of salt — I knew what it did to your blood pressure, and I mumbled curses as I whisked the brew. When I poured the slop into the hot butter and shuffled the frying pan over the burner, it didn’t look like my hand holding the frying-pan handle and I am sure it was someone else’s eyes that watched the eggs bubble and brown. As I dropped two slices of wholemeal bread in the toaster, I would observe myself as if from across the room and, with tingling hands gripping the spatula, folded the omelette so it looked like an apple envelope. My alien hands would flip the omelette on to a plate and I’d spread the remainder of the butter on the toast when the two slices of bread leapt from the toaster. ‘Delicious,’ he’d say, commenting on the food before even trying it.

So it wasn’t a total surprise that Jay would turn a few heads while they were out tonight. She just hadn’t anticipated the power of the two of them together. Two good-looking guys more than doubled the attention they drew. Even among people they knew at the Java Hut that night, Violet and Chelsea became instantly invisible. Girls not only noticed the pair of boys but also giggled behind cupped hands and waved at the two of them. Jay was either unaware or chose to ignore them altogether. Mike, on the other hand, was not. And did not. Not only did he notice the interest he attracted, he seemed to enjoy it. Violet recognized it immediately for what it was: Mike was as much an attention whore as Chelsea. Violet was fine with that. Chelsea, not so much. Violet let Jay draw her through the crowds that bottlenecked near the entrance. She liked knowing that he belonged to her while all those envious eyes looked on. “I guess Chelsea’s not the only one who’s into Mike,” Violet whispered while Jay dragged her over to stand in line at the counter. Jay glanced back to where Chelsea stood on the outskirts of three girls from school who were animatedly chatting with Mike. “Yeah. She’s not doing too good, is she?” Jay agreed. “I thought she’d have him eating out of her hand by now.” Violet wrinkled her nose, worrying over her friend. “You mean like you have me doing?” Violet smiled up at him and then bumped him with her shoulder. “Yes. Exactly like that.” Chelsea caught the two of them spying on her, and Violet flashed an apologetic smile. Chelsea rolled her eyes in response. She sulked as she made her way over to join them. “Get me some fries.” The lack of a question in her statement was somewhat reassuring. She was still Chelsea. Disheartened but bossy.

It's only second period, and the whole school knows Emma broke up with him. So far, he's collected eight phone numbers, one kiss on the cheek, and one pinch to the back of his jeans. His attempts to talk to Emma between classes are thwarted by a hurricane of teenage females whose main goal seems to be keeping him and his ex-girlfriend separated. When the third period bell rings, Emma has already chosen a seat where she'll be barricaded from him by other students. Throughout class, she pays attention as if the teacher were giving instructions on how to survive a life-threatening catastrophe in the next twenty-four hours. About midway through class, he receives a text from a number he doesn't recognize. If you let me, I can do things to u to make u forget her. As soon as he clears it, another one pops up from a different number. Hit me back if u want to chat. I'll treat u better than E. How did they get my number? Tucking his phone back into his pocket, he hovers over his notebook protectively, as if it's the only thing left that hasn't been invaded. Then he notices the foreign handwriting scribbled on it by a girl named Shena who encircled her name and phone number with a heart. Not throwing it across the room takes almost as much effort as not kissing Emma. At lunch, Emma once again blocks his access to her by sitting between people at a full picnic table outside. He chooses the table directly across from her, but she seems oblivious, absently soaking up the grease from the pizza on her plate until she's got at least fifteen orange napkins in front of her. She won't acknowledge that he's staring at her, waiting to wave her over as soon as she looks up. Ignoring the text message explosion in his vibrating pocket, he opens the contain of tuna fish Rachel packed for him. Forking it violently, he heaves a mound into his mouth, chewing without savoring it. Mark with the Teeth is telling Emma something she thinks is funny, because she covers her mouth with a napkin and giggles. Galen almost launches from his bench when Mark brushes a strand of hair from her face. Now he knows what Rachel meant when she told him to mark his territory early on. But what can he do if his territory is unmarking herself? News of their breakup has spread like an oil spill, and it seems as though Emma is making a huge effort to help it along. With his thumb and index finger, Galen snaps his plastic fork in half as Emma gently wipes Mark's mouth with her napkin. He rolls his eyes as Mark "accidentally" gets another splotch of JELL-O on the corner of his lips. Emma wipes that clean too, smiling like she's tending to a child. It doesn't help that Galen's table is filling up with more of his admirers-touching him, giggling at him, smiling at him for no reason, and distracting him from his fantasy of breaking Mark's pretty jaw. But that would only give Emma a genuine reason to assist the idiot in managing his JELL-O.

The language of caste may well seem foreign or unfamiliar to some. Public discussions about racial caste in America are relatively rare. We avoid talking about caste in our society because we are ashamed of our racial history. We also avoid talking about race. We even avoid talking about class. Conversations about class are resisted in part because there is a tendency to imagine that one's class reflects upon one's character. What is key to America's understanding of class is the persistent belief - despite all evidence to the contrary - that anyone, with the proper discipline and drive, can move from a lower class to a higher class. We recognize that mobility may be difficult, but the key to our collective self-image is the assumption that mobility is always possible, so failure to move up reflects on one's character. By extension, the failure of a race or ethnic group to move up reflects very poorly on the group as a whole. What is completely missed in the rare public debates today about the plight of African Americans is that a huge percentage of them are not free to move up at all. It is not just that they lack opportunity, attend poor schools, or are plagued by poverty. They are barred by law from doing so. And the major institutions with which they come into contact are designed to prevent their mobility. To put the matter starkly: The current system of control permanently locks a huge percentage of the African American community out of the mainstream society and economy. The system operates through our criminal justice institutions, but it functions more like a caste system than a system of crime control. Viewed from this perspective, the so-called underclass is better understood as an undercaste - a lower caste of individuals who are permanently barred by law and custom from mainstream society. Although this new system of racialized social control purports to be colorblind, it creates and maintains racial hierarchy much as earlier systems of control did. Like Jim Crow (and slavery), mass incarceration operates as a tightly networked system of laws, policies, customs, and institutions that operate collectively to ensure the subordinate status of a group defined largely by race.

and drew her strength directly from our magickal Oklahoma earth. “U-we-tsi-a-ge-ya, it seems I need help at the lavender booth. I simply cannot believe how busy we are.” Grandma had barely spoken when a nun hurried up. “Zoey, Sister Mary Angela could use your help filling out cat adoption forms.” “I’ll help you, Grandma Redbird,” Shaylin said. “I love the smell of lavender.” “Oh, honey, that would be so sweet of you. First, could you run to my car and get into the trunk. There is another box of lavender soaps and sachets tucked back there. Looks like I’m going to sell out completely,” Grandma said happily. “Sure thing.” Shaylin caught the keys Grandma tossed to her and hurried toward the main exit of the school grounds which led to the parking lot, as well as the tree-lined road that joined Utica Street. “And I’ll call my momma. She said just let her know if we get too busy over here. She and the PTA moms will be back here in a sec,” said Stevie Rae. “Grandma, do you mind if I give Street Cats a hand? I’ve been dying to check out their new litter of kittens.” “Go on, u-we-tsi-a-ge-ya. I think Sister Mary Angela has been missing your company.” “Thanks, Grandma.” I smiled at her. Then I turned to Stevie Rae. “Okay, if your mom’s group is coming back, I’m gonna go help the nuns.” “Yeah, no problem.” Stevie Rae, shielding her eyes and peering through the crowd, added, “I see her now, and she’s got Mrs. Rowland and Mrs. Wilson with her.” “Don’t worry. We can handle this,” Shaunee said. “’Kay,” I said, grinning at both of them. “I’ll be back as soon as I can.” I left the cookie booth and noticed Aphrodite, clutching her big purple Queenies cup, was right on my heels. “I thought you didn’t want a lecture from the nuns.” “Better than a lecture from PTA moms.” She shuddered. “Plus, I like cats more than people.” I shrugged. “Okay, whatever.” We’d only gotten partway to the Street Cats tent when Aphrodite slowed way down. “Seriously. Effing. Pathetic.” She was muttering around her straw, narrowing her eyes, and glaring. I followed her gaze and joined her frown. “Yeah, no matter how many times I see them together, I still don’t get it.” Aphrodite and I had stopped to watch Shaunee’s ex-Twin BFF, Erin, hang all over Dallas. “I really thought she was better than that.” “Apparently not,” Aphrodite said. “Eeew,” I said, looking away from their way too public display of locked lips. “I’m telling you, there’s not enough booze in Tulsa to make watching those two suck face okay.” She made a gagging sound, which changed to a snort and a laugh. “Check out the wimple, twelve o’clock.” Sure enough, there was a nun I vaguely recognized as Sister Emily (one of the more uptight of the nuns) descending on the too-busy-with-their-tongues-to-notice couple. “She looks serious,” I said. “You know, a nun may very well be the direct opposite of an aphrodisiac. This should be entertaining. Let’s watch.” “Zoey! Over here!” I looked from the train wreck about to happen to see Sister Mary Angela waving me over to her.

It might be useful here to say a word about Beckett, as a link between the two stages, and as illustrating the shift towards schism. He wrote for transition, an apocalyptic magazine (renovation out of decadence, a Joachite indication in the title), and has often shown a flair for apocalyptic variations, the funniest of which is the frustrated millennialism of the Lynch family in Watt, and the most telling, perhaps, the conclusion of Comment c'est. He is the perverse theologian of a world which has suffered a Fall, experienced an Incarnation which changes all relations of past, present, and future, but which will not be redeemed. Time is an endless transition from one condition of misery to another, 'a passion without form or stations,' to be ended by no parousia. It is a world crying out for forms and stations, and for apocalypse; all it gets is vain temporality, mad, multiform antithetical influx. It would be wrong to think that the negatives of Beckett are a denial of the paradigm in favour of reality in all its poverty. In Proust, whom Beckett so admires, the order, the forms of the passion, all derive from the last book; they are positive. In Beckett, the signs of order and form are more or less continuously presented, but always with a sign of cancellation; they are resources not to be believed in, cheques which will bounce. Order, the Christian paradigm, he suggests, is no longer usable except as an irony; that is why the Rooneys collapse in laughter when they read on the Wayside Pulpit that the Lord will uphold all that fall. But of course it is this order, however ironized, this continuously transmitted idea of order, that makes Beckett's point, and provides his books with the structural and linguistic features which enable us to make sense of them. In his progress he has presumed upon our familiarity with his habits of language and structure to make the relation between the occulted forms and the narrative surface more and more tenuous; in Comment c'est he mimes a virtually schismatic breakdown of this relation, and of his language. This is perfectly possible to reach a point along this line where nothing whatever is communicated, but of course Beckett has not reached it by a long way; and whatever preserves intelligibility is what prevents schism. This is, I think, a point to be remembered whenever one considers extremely novel, avant-garde writing. Schism is meaningless without reference to some prior condition; the absolutely New is simply unintelligible, even as novelty. It may, of course, be asked: unintelligible to whom? --the inference being that a minority public, perhaps very small--members of a circle in a square world--do understand the terms in which the new thing speaks. And certainly the minority public is a recognized feature of modern literature, and certainly conditions are such that there may be many small minorities instead of one large one; and certainly this is in itself schismatic. The history of European literature, from the time the imagination's Latin first made an accommodation with the lingua franca, is in part the history of the education of a public--cultivated but not necessarily learned, as Auerbach says, made up of what he calls la cour et la ville. That this public should break up into specialized schools, and their language grow scholastic, would only be surprising if one thought that the existence of excellent mechanical means of communication implied excellent communications, and we know it does not, McLuhan's 'the medium is the message' notwithstanding. But it is still true that novelty of itself implies the existence of what is not novel, a past. The smaller the circle, and the more ambitious its schemes of renovation, the less useful, on the whole, its past will be. And the shorter. I will return to these points in a moment.

Erin. “No matter what else has happened, you’re water and your element is welcome in our circle, but we don’t need any negative energy here—this is too important.” I nodded to the spiders. Erin’s gaze followed mine and she gasped. “What the hell is that?” I opened my mouth to evade her question, but my gut stopped me. I met Erin’s blue eyes. “I think it’s what’s left of Neferet. I know it’s evil and it doesn’t belong at our school. Will you help us kick it out?” “Spiders are disgusting,” she began, but her voice faltered as she glanced at Shaunee. She lifted her chin and cleared her throat. “Disgusting things should go.” Resolutely, she walked to Shaunee and paused. “This is my school, too.” I thought Erin’s voice sounded weird and kinda raspy. I hoped that meant that her emotions were unfreezing and that, maybe, she was coming back around to being the kid we used to know. Shaunee held out her hand. Erin took it. “I’m glad you’re here,” I heard Shaunee whisper. Erin said nothing. “Be discreet,” I told her. Erin nodded tightly. “Water, come to me.” I could smell the sea and spring rains. “Make them wet,” she continued. Water beaded the cages and a puddle began to form under them. A fist-sized clump of spiders lost their hold on the metal and splashed into the waiting wetness. “Stevie Rae.” I held my hand out to her. She took mine, then Erin’s, completing the circle. “Earth, come to me,” she said. The scents and sounds of a meadow surrounded us. “Don’t let this pollute our campus.” Ever so slightly, the earth beneath us trembled. More spiders tumbled from the cages and fell into the pooling water, making it churn. Finally, it was my turn. “Spirit, come to me. Support the elements in expelling this Darkness that does not belong at our school.” There was a whooshing sound and all of the spiders dropped from the cages, falling into the waiting pool of water. The water quivered and began to change form, elongating—expanding. I focused, feeling the indwelling of spirit, the element for which I had the greatest affinity, and in my mind I pictured the pool of spiders being thrown out of our campus, like someone had emptied a pot of disgusting toilet water. Keeping that image in mind, I commanded: “Now get out!” “Out!” Damien echoed. “Go!” Shaunee said. “Leave!” Erin said. “Bye-bye now!” Stevie Rae said. Then, just like in my imagination, the pool of spiders lifted up, like they were going to be hurled from the earth. But in the space of a single breath the dark image reformed again into a familiar silhouette—curvaceous, beautiful, deadly. Neferet! Her features weren’t fully formed, but I recognized her and the malicious energy she radiated. “No!” I shouted. “Spirit! Strengthen each of the elements with the power of our love and loyalty! Air! Fire! Water! Earth! I call on thee, so mote it be!” There was a terrible shriek, and the Neferet apparition rushed forward. It surged from our circle, breaking over Erin