Reconstruction Important Quotes

The pain of the narcissist is that, to him, everything is really a threat. What doesn't surrender in reverence is blasphemous to a high opinion of oneself - the burden of self-importance. The narcissist reconstructs his own law of gravity which states that all things and all creatures must adhere to his personal satisfaction, but when they do not, the pain is far more intense than it is for one who is free from the clamors of 'I'.

First, the physiological symptoms of post-traumatic stress disorder have been brought within manageable limits. Second, the person is able to bear the feelings associated with traumatic memories. Third, the person has authority over her memories; she can elect both to remember the trauma and to put memory aside. Fourth, the memory of the traumatic event is a coherent narrative, linked with feeling. Fifth, the person's damaged self-esteem has been restored. Sixth, the person's important relationships have been reestablished. Seventh and finally, the person has reconstructed a coherent system of meaning and belief that encompasses the story of trauma.

We will never cease our critique of those persons who distort the past, rewrite it, falsify it, who exaggerate the importance of one event and fail to mention some other; such a critique is proper (it cannot fail to be), but it doesn't count for much unless a more basic critique precedes it: a critique of human memory as such. For after all, what can memory actually do, the poor thing? It is only capable of retaining a paltry little scrap of the past, and no one knows why just this scrap and not some other one, since in each of us the choice occurs mysteriously, outside our will or our interests. We won't understand a thing about human life if we persist in avoiding the most obvious fact: that a reality no longer is what it was when it was; it cannot be reconstructed. Even the most voluminous archives cannot help.

Memory cannot be understood, either, without a mathematical approach. The fundamental given is the ratio between the amount of time in the lived life and the amount of time from that life that is stored in memory. No one has ever tried to calculate this ratio, and in fact there exists no technique for doing so; yet without much risk of error I could assume that the memory retains no more than a millionth, a hundred-millionth, in short an utterly infinitesimal bit of the lived life. That fact too is part of the essence of man. If someone could retain in his memory everything he had experienced, if he could at any time call up any fragment of his past, he would be nothing like human beings: neither his loves nor his friendships nor his angers nor his capacity to forgive or avenge would resemble ours. We will never cease our critique of those persons who distort the past, rewrite it, falsify it, who exaggerate the importance of one event and fail to mention some other; such a critique is proper (it cannot fail to be), but it doesn't count for much unless a more basic critique precedes it: a critique of human memory as such. For after all, what can memory actually do, the poor thing? It is only capable of retaining a paltry little scrap of the past, and no one knows why just this scrap and not some other one, since in each of us the choice occurs mysteriously, outside our will or our interests. We won't understand a thing about human life if we persist in avoiding the most obvious fact: that a reality no longer is what it was when it was; it cannot be reconstructed.

Personality must be educated, and personality cannot be educated by confining its operations to technical and specialized things, or to the less important relationships of life. Full education comes only when there is a responsible share on the part of each person, in proportion to capacity, in shaping the aims and policies of the social groups to which he belongs.

Where the Divine and the Human Meet" shows how important it is to meet the world with the creativity of an artist, particularly in these uncertain times: "What do we do with chaos? Creativity has an answer. We are told by those who have studied the processes of nature that creativity happens at the border between chaos and order. Chaos is a prelude to creativity. We need to learn, as every artist needs to learn, to live with chaos and indeed to dance with it as we listen to it and attempt some ordering. Artists wrestle with chaos, take it apart, deconstruct and reconstruct from it. Accept the challenge to convert chaos into some kind of order, respecting the timing of it all, not pushing beyond what is possible—combining holy patience with holy impatience--that is the role of the artist. It is each of our roles as we launch the twenty-first century because we are all called to be artists in our own way. We were all artists as children. We need to study the chaos around us in order to turn it into something beautiful. Something sustainable. Something that remains".

There are, in fact, no more important communications between one human being and another than those expressed emotionally, and no information more vital for constructing and reconstructing working models of the self and other than information about how each feels towards the other...it is the emotional communication between a patient and his therapist that play the crucial part. John Bowlby

The Allatians believe that they have a writing system superior to all others. Unlike books written in alphabets, syllabaries, or logograms, an Allatian book captures not only words, but also the writer’s tone, voice, inflection, emphasis, intonation, rhythm. It is simultaneously a score and a recording. A speech sounds like a speech, a lament a lament, and a story re-creates perfectly the teller’s breathless excitement. For the Allatians, reading is literally hearing the voice of the past. But there is a cost to the beauty of the Allatian book. Because the act of reading requires physical contact with the soft, malleable surface, each time a text is read, it is also damaged and some aspects of the original irretrievably lost. Copies made of more durable materials inevitably fail to capture all the subtleties of the writer’s voice, and are thus shunned. In order to preserve their literary heritage, the Allatians have to lock away their most precious manuscripts in forbidding libraries where few are granted access. Ironically, the most important and beautiful works of Allatian writers are rarely read, but are known only through interpretations made by scribes who attempt to reconstruct the original in new books after hearing the source read at special ceremonies.

No more idiotic could be laid down than to require a people to follow a written rule of government 90 years old, if that rule has been definitely broken in order to preserve the unity of the government and to destroy an economic anachronism. In such a crisis legalists may insist that consistency with precedent is more important than firm and far sighted rebuilding. But, manifestly, it is not. Rule following, legal precedence, and political consistency are not more important than right, justice, and plain common sense.

it is important to stress that history is always constructed, not absolute or unchallangeable. Histories are stories about the past, and reconstructing the past ill involve elements of mythologising from the cultural, political and theoretical stances of both the historian and the informants.

We have then, in the first part of The Faerie Queene, four of the seven deadly sins depicted in the more important passages of the four several books; those sins being much more elaborately and powerfully represented than the virtues, which are opposed to them, and which are personified in the titular heroes of the respective books. The alteration which made these personified virtues the centre each of a book was probably part of the reconstruction on the basis of Aristotle Ethics. The nature of the debt to Aristotle suggests that Spenser did not borrow directly from the Greek, but by way of modern translations.

In 2004, the French parliament decided to cover reconstruction under the national health service for women who experience pain related to their cutting; it has since expanded to cover women wishing to improve their physical appearance or sexual sensation. That the surgery is free is important.

I. THE BLACK WORKER How black men, coming to America in the sixteenth, seventeenth, eighteen and nineteenth centuries, became a central thread in the history of the United States, at once a challenge to its democracy and always an important part of its economic history and social development.

The archaeologists who will come and blow away the ashes from our house will unearth only the metal parts of the sophisticated furnishings, and it will take them some time to reconstruct their original beauty; they will find very few objects and almost no embellishments, not even in Emanuele's room, which from year to year is being emptied of toys and colors, because everything that's important to him is now found in the circuits of a tablet. I wonder what would suggest to them that a couple and then a family had lived in those rooms and that they were happy together, at least for long stretches of time.

Important New York banks realized that because bankers had hypothecated the Central Pacific’s securities repeatedly, they were effectively worthless as collateral. It was better to strike a deal with the Central Pacific; otherwise the chain of debt would choke even more banks. Jay Gould scavenged the Union Pacific, saving it from bankruptcy and setting up what would eventually become one of his biggest financial killings.43

reconstructions of that period is the fact that subsequently Gallo’s so-called French co-discoverer, Luc Montagnier, had surprisingly indicated that HIV was actually not sufficient to cause AIDS. Montagnier had uncovered evidence that bacteria called mycoplasmas are necessary to stimulate HIV, making mycoplasmas at least a co-factor of AIDS, and possibly even more important than HIV, raising the scandalous question of whether HIV was even the cause of AIDS. Root

We are by the river bank. The river is very, very low. Almost dry. But mostly is wet stones. Grey on the outside. We walk on the stones for awhile. You pick up a stone and crash it onto the others. As it breaks, it is quite wet inside and is very colorful, very pretty. I pick up a stone and break it and run toward the pieces to see the colors. They are beautiful. I laugh and bring the pieces back to you and you are doing the same with your pieces. We keep on crashing stones for hours, anxious to see the beautiful new colors. We are playing. The playfulness of our activity does not presuppose that it is a particular form of play with its own rules. Rather the attitude that carries us through the activity, a playful attitude, turns the activity into play. Our activity has no rules, though it is certainly intentional activity and we both understand what we are doing. The playfulness that gives meaning to our activity includes uncertainty, but in this case the uncertainty is an openness to surprise. This is a particular metaphysical attitude that does not expect the world to be neatly packaged, ruly. Rules may fail to explain what we are doing. We are not self-important, we are not fixed in particular constructions of ourselves, which is part of saying that we are open to self-construction. We are not worried about competence. We are not wedded to a particular way of doing things. While playful we have not abandoned ourselves to, nor are we stuck in, any particular ‘world.’ We are there creatively. We are not passive. Playfulness is, in part, an openness to being a fool, which is a combination of not worrying about competence, not being self-important, not taking norms as sacred and finding ambiguity and double edges a source of wisdom and delight. So, positively, the playful attitude involves openness to surprise, openness to being a fool, openness to self-construction or reconstruction and to construction or reconstruction of the ‘worlds’ we inhabit playfully. Negatively, playfulness is characterized by uncertainty, lack of self-importance, absence of rules or a not taking rules as scared, a no worrying about competence and a lack of abandonment to a particular construction of oneself, others and one’s relation to them. In attempting to take a hold of oneself and one’s relation to others in a particular ‘world,’ one may study, examine and come to understand oneself. One may then see what the possibilities for play are for being one is in that ‘world.’ One may even decide to inhabit that self fully in order to understand it better and find its creative possibilities. All of this is just self-reflection, and is quite different from residing or abandoning oneself to the particular construction of oneself that one is attempting to take a hold of.

Nowadays anthropology is busy with the gathering of chips of stones and of long-forgotten and buried remnants, in order to reconstruct the history of human, physical and social development. Much more important than those remote periods and than the material world, is the history of our intellectual development, to gather all the chips of the human genius, scattered and buried under the ruins of old literatures, and hidden in the popular literature. The youth of the human mind and the poetical reflection of the surrounding world are embodied in these tales and legends.

Is it just that the pain I feel right now is so intense that is transcends my ability to reconstruct the pain I felt at that time? Presumably, remember suffering never feels as bad as present suffering, even if was really a lot worse- we can’t remember how much worse it was, because remembering is weaker than experiencing. Maybe that's why middle-aged people always think their thoughts and feelings are more important than those of young people, because they can only weakly remember the feelings of their youth while allowing their present experiences to dominate their life outlook.

What to me also seems most striking in this respect is how the great poetic geniuses (an Ossian, a Homer) are presented as blind. Naturally it doesn't matter to me whether they really were blind; the point is people have imagined them so, as if to indicate that what they saw when they sang of the beauty of nature appeared not to the external eye but to an inner intuition. How remarkable that one of the writers on bees - yes, the best of them - was blind from early youth; it's as if to show that here, where you would have thought external observation so important, he had found that point and from it was then able by purely mental activity to infer back to all particulars and reconstruct them in analogy with nature.

Whites generally are unable or unwilling to acknowledge how structural patterning generates white bias and responsibility for that structural patterning. Perhaps it is Mumia Abu-Jamal who again has deftly and complexly summarized the phenomenon of viciously racist bias in relation to African American experience of “criminal justice.” Contemplating Pennsylvania’s death row population which was 60 percent black at the time of his writing in a state where blacks make up only 11 percent of the population, Abu-Jamal reflects: Does this mean that African-Americans are somehow innocents, subjected to a set up by state officials? Not especially. What it does suggest is that state actors, at all stages of the criminal justice system, including slating at the police station, arraignment at the judicial office, pretrial, trial and sentencing stage before a court, treat African-American defendants with a special vengeance not experienced by white defendants.[94] Hence, we have the prison house and criminal justice structures as a bastion of white racism, displaying severe racial disparities, unequally disseminating terror and group loss for racialized groups in the US. It is a bitter fruit of the nation’s legacy of four centuries of slavery in North America, of the Jim Crow rollback of Reconstruction that often was reinforced by lynching practices. Some of today’s prisons are, in fact, built on sites of former slave plantations.[95] More importantly, prisons today are institutions that preserve a white society marked by white dominance and the confinement of nonwhite bodies, especially black bodies, exposing those bodies to commodification, immobilization, and disintegration.

…illuminates the flow of my writing, perhaps too nervous for a future reader to decipher. Perhaps this diary will come to light many, many years after my death, when our language will have undergone who knows what transformations, and some words and expressions I use normally will seem outdated and of ambiguous meaning. In any case, the person who finds this diary will have one certain advantage over me: with a written language it is always possible to reconstruct a dictionary and grammar, isolate sentences and transcribe them or paraphrase them in another language, whereas I am trying to read in the succession of things presented to me every day the world’s intentions toward me, and I grope my way, knowing that there can exist no dictionary that will translate into words the burden of obscure allusions that lurk in these things. I would like this hovering of presentiments and suspicions to reach the person who reads me not as accidental obstacles to understanding what I write, but as its very substance; and if the process of my thoughts seem elusive to him, who setting out from radically changed mental habits, will seek to follow it, the important thing is that I convey to him the effort I am making to read between the lines of things the evasive meaning of what is in store for me.

In Uganda, I wrote a questionaire that I had my research assistants give; on it, I asked about the embalasassa, a speckled lizard said to be poisonous and to have been sent by Prime minsister Milton Obote to kill Baganda in the late 1960s. It is not poisonous and was no more common in the 1960s than it had been in previous decades, as Makerere University science professors announced on the radio and stated in print… I wrote the question, What is the difference between basimamoto and embalasassa? Anyone who knows anything about the Bantu language—myself included—would know the answer was contained in the question: humans and reptiles are different living things and belong to different noun classes… A few of my informants corrected my ignorance… but many, many more ignored the translation in my question and moved beyond it to address the history of the constructs of firemen and poisonous lizards without the slightest hesitation. They disregarded language to engage in a discussion of events… My point is not about the truth of the embalasassa story… but rather that the labeling of one thing as ‘true’ and the other as ‘fictive’ or ‘metaphorical’—all the usual polite academic terms for false—may eclipse all the intricate ways in which people use social truths to talk about the past. Moreover, chronological contradictions may foreground the fuzziness of certain ideas and policies, and that fuzziness may be more accurate than any exact historical reconstruction… Whether the story of the poisionous embalasassa was real was hardly the issue; there was a real, harmless lizard and there was a real time when people in and around Kampala feared the embalasassa. They feared it in part because of beliefs about lizards, but mainly what frightened people was their fear of their government and the lengths to which it would go to harm them. The confusions and the misunderstandings show what is important; knowledge about the actual lizard would not.

Chapter 1, “Esoteric Antiquarianism,” situates Egyptian Oedipus in its most important literary contexts: Renaissance Egyptology, including philosophical and archeological traditions, and early modern scholarship on paganism and mythology. It argues that Kircher’s hieroglyphic studies are better understood as an antiquarian rather than philosophical enterprise, and it shows how much he shared with other seventeenth-century scholars who used symbolism and allegory to explain ancient imagery. The next two chapters chronicle the evolution of Kircher’s hieroglyphic studies, including his pioneering publications on Coptic. Chapter 2, “How to Get Ahead in the Republic of Letters,” treats the period from 1632 until 1637 and tells the story of young Kircher’s decisive encounter with the arch-antiquary Peiresc, which revolved around the study of Arabic and Coptic manuscripts. Chapter 3, “Oedipus in Rome,” continues the narrative until 1655, emphasizing the networks and institutions, especially in Rome, that were essential to Kircher’s enterprise. Using correspondence and archival documents, this pair of chapters reconstructs the social world in which Kircher’s studies were conceived, executed, and consumed, showing how he forged his career by establishing a reputation as an Oriental philologist. The next four chapters examine Egyptian Oedipus and Pamphilian Obelisk through a series of thematic case studies. Chapter 4, “Ancient Theology and the Antiquarian,” shows in detail how Kircher turned Renaissance occult philosophy, especially the doctrine of the prisca theologia, into a historical framework for explaining antiquities. Chapter 5, “The Discovery of Oriental Antiquity,” looks at his use of Oriental sources, focusing on Arabic texts related to Egypt and Hebrew kabbalistic literature. It provides an in-depth look at the modus operandi behind Kircher’s imposing edifice of erudition, which combined bogus and genuine learning. Chapter 6, “Erudition and Censorship,” draws on archival evidence to document how the pressures of ecclesiastical censorship shaped Kircher’s hieroglyphic studies. Readers curious about how Kircher actually produced his astonishing translations of hieroglyphic inscriptions will find a detailed discussion in chapter 7, “Symbolic Wisdom in an Age of Criticism,” which also examines his desperate effort to defend their reliability. This chapter brings into sharp focus the central irony of Kircher’s project: his unyielding antiquarian passion to explain hieroglyphic inscriptions and discover new historical sources led him to disregard the critical standards that defined erudite scholarship at its best. The book’s final chapter, “Oedipus at Large,” examines the reception of Kircher’s hieroglyphic studies through the eighteenth century in relation to changing ideas about the history of civilization.

When I intervened to reassure her, saying, “Come on, you were just a little girl—it was your father’s responsibility to maintain the boundaries,” Kathy turned toward me. “You know, Bessel,” she said, “I know how important it is for you to be a good therapist, so when you make stupid comments like that, I usually thank you profusely. After all, I am an incest survivor—I was trained to take care of the needs of grown-up, insecure men. But after two years I trust you enough to tell you that those comments make me feel terrible. Yes, it’s true; I instinctively blame myself for everything bad that happens to the people around me. I know that isn’t rational, and I feel really dumb for feeling this way, but I do. When you try to talk me into being more reasonable I only feel even more lonely and isolated—and it confirms the feeling that nobody in the whole world will ever understand what it feels like to be me.” I genuinely thanked her for her feedback, and I’ve tried ever since not to tell my patients that they should not feel the way they do. Kathy taught me that my responsibility goes much deeper: I have to help them reconstruct their inner map of the world.

America could never have a truthful history “until we have in our colleges men who regard the truth as more important than the defense of the white race,” Du Bois concluded in Black Reconstruction in America: 1860–1880, published in 1935.

Besides institutional and philosophical foundations for the Paris School, it is important to consider a major political factor—the French Revolution. A general feature of the revolution was that it provided an opportunity to wipe the slate clean of established authorities. In the field of medicine, this meant the demolition of medieval medical corporations and the reconstruction of the profession.

Reconstructing family life amid the chaos of the cotton revolution was no easy matter. Under the best of circumstances, the slave family on the frontier was extraordinarily unstable because the frontier plantation was extraordinarily unstable. For every aspiring master who climbed into the planter class, dozens failed because of undercapitalization, unproductive land, insect infestation, bad weather, or sheer incompetence. Others, discouraged by low prices and disdainful of the primitive conditions, simply gave up and returned home. Those who succeeded often did so only after they had failed numerous times. Each failure or near-failure caused slaves to be sold, shattering families and scattering husbands and wives, parents and children. Success, moreover, was no guarantee of security for slaves. Disease and violence struck down some of the most successful planters. Not even longevity assured stability, as many successful planters looked west for still greater challenges. Whatever the source, the chronic volatility of the plantation took its toll on the domestic life of slaves. Despite these difficulties, the family became the center of slave life in the interior, as it was on the seaboard. From the slaves' perspective, the most important role they played was not that of field hand or mechanic but husband or wife, son or daughter - the precise opposite of their owners' calculation. As in Virginia and the Carolinas, the family became the locus of socialization, education, governance, and vocational training. Slave families guided courting patterns, marriage rituals, child-rearing practices, and the division of domestic labor in Alabama, Mississippi, and beyond. Sally Anne Chambers, who grew up in Louisiana, recalled how slaves turned to the business of family on Saturdays and Sundays. 'De women do dey own washing den. De menfolks tend to de gardens round dey own house. Dey raise some cotton and sell it to massa and git li'l money dat way.' As Sally Anne Chambers's memories reveal, the reconstructed slave family was more than a source of affection. It was a demanding institution that defined responsibilities and enforced obligations, even as it provided a source of succor. Parents taught their children that a careless word in the presence of the master or mistress could spell disaster. Children and the elderly, not yet or no longer laboring in the masters' fields, often worked in the slaves' gardens and grounds, as did new arrivals who might be placed in the household of an established family. Charles Ball, sold south from Maryland, was accepted into his new family but only when he agreed to contribute all of his overwork 'earnings into the family stock.' The 'family stock' reveals how the slaves' economy undergirded the slave family in the southern interior, just as it had on the seaboard. As slaves gained access to gardens and grounds, overwork, or the sale of handicraft, they began trading independently and accumulating property. The material linkages of sellers and buyers - the bartering of goods and labor among themselves - began to knit slaves together into working groups that were often based on familial connections. Before long, systems of ownership and inheritance emerged, joining men and women together on a foundation of need as well as affection.

While cortex grabs the lion’s share of headlines, other structures may also play an important role in the expression of consciousness. Francis Crick was fascinated, literally to his dying day, with a mysterious thin layer of neurons underneath the cortex called the claustrum. Claustrum neurons project to every region of cortex and also receive input from every cortical region. Crick and I speculated that the claustrum acts as the conductor of the cortical symphony, coordinating responses across the cortical sheet in a way that is essential to any conscious experience. Laborious but stunning reconstructions of the axonal wiring of individual nerve cells (which I call “crown of thorns” neurons) from the claustrum of the mouse confirm that these cells project massively throughout much of the cortical mantle.25

Well, after all, in what language do we talk with ourselves and others? I like the language of conversational speech: it’s unencumbered, it lacks any external, imposed burdens. Everything rambles in discursive, exuberant style: syntax, intonation, accents – and feeling is reconstructed precisely. What I track is the feeling, not the event. The way our feelings have developed, not the events. Perhaps what I do is similar to the work of a historian, but I am a historian of the untraceable. What happens to great events? They migrate into history, while the little ones, the ones that are most important for the little person, disappear without a trace. Today one boy (so frail and sickly that he didn’t look much like a soldier) told me how strange and at the same time exhilarating it feels to kill together. And how terrifying it is to shoot someone. Is that really going to go down in history? I strive desperately (from book to book) to do one and the same thing – reduce history to the human being.

One of the most important lessons to be learned from Delta history is the relationship between representation, social control, and taxation. Democrat organizations such as the White Men’s Clubs and the Taxpayer League grew rapidly. The latter was composed of planters who accused the Reconstruction governments of mismanagement when they were not complaining about the cost of governmental services, high taxes, and the state debt. They wanted social service monies redirected to levee construction and the retirement of their own back taxes. One traveler found that at every town and village, at every station on the railroads and rural neighborhood in the country, he heard Governor Ames and the Republican Party denounced for oppressions, robberies and dishonesty as proved by the fearful rate of taxation. White Leaguers knew … that they must appeal to the world as wretched downtrodden and impoverished people.

with merry shouts and laughter.” For the history of literature, the important occurrence on Monument Mountain was the immediate and intense connection established that day between Melville and Hawthorne. The older man (Hawthorne was forty-six) had reviewed Typee four years earlier, and his interest in Melville was now renewed by their meeting, which a local journalist reconstructed some thirty years later: “One day it chanced that when they were out on a pic-nic excursion, the two were compelled by a thunder-shower to take shelter in a narrow recess of the rocks of Monument Mountain. Two hours of enforced intercourse settled the matter. They learned so much of each other’s character, and found that they held so much of thought, feeling and opinion in common, that the most intimate friendship for the future was inevitable.” Within a few days, Hawthorne got hold of every book Melville had written and, as Sophia wrote to Duyckinck, read rapidly through them while lying “on the new hay in the barn.

The desire to ground Reconstruction in the Constitution led to the passage of the most important amendment to the Constitution, to that point or since, and the single most significant act of the Thirty-Ninth Congress: the Fourteenth Amendment.

But what if current misery hindsightfully selects and reconstructs memories of childhood to be consistent with a miserable state today? Peter Lewinsohn and Michael Rosenbaum (1987) set out to answer this question with a rare prospective study of over a thousand citizen volunteers. [...] The results were consistent with the hypothesis that recollection of one’s parents as rejecting and unloving is strongly influenced by current moods; negative recollections were not a stable characteristic of depression-prone people. [...] This study of depression is important in that it casts doubt on the degree to which adult problems are caused by childhood ones. Given a biasing effect of mood on memory, people who are distressed as adults tend to remember distressing incidents in their childhood. And, if a person also believes that current problems have their roots in early life (perhaps because their therapist told them so), this view itself may serve as an organizing principle to produce even greater distortion of recall (remember the Conway & Ross [1984] study).

Is perfect memory desirable, without error? The answer seems to be no. The “sins” of our memory seem to be good errors, that is, by-products (“spandrels”) of a system adapted to the demands of our environments. In this view, forgetting prevents the sheer mass of details stored in an unlimited memory from critically slowing down and inhibiting the retrieval of the few important experiences. Too much memory would impair the mind’s ability to abstract, to infer, and to learn. Moreover, the nature of memory is not simply storing and retrieving. Memory actively “makes up” memories—that is, it makes inferences and reconstructs the past from the present. This is in contrast to perception, which also makes uncertain inferences but reconstructs the present from the past. Memory needs to be functional, not veridical. To build a system that does not forget will not result in human intelligence.

Gandhi actively engaged with every important aspect of social and public life in India: the impact of colonialism, the caste system, religious conflict, the emancipation of women, the role of the State in social life, the role of technology in economic reconstruction, the role of language in social and national renewal.

The question is simply this: Can a negro, whose ancestors were imported into this country, and sold as slaves, become a member of the political community formed and brought into existence by the Constitution of the United States, and as such become entitled to all the rights, and privileges, and immunities, guarantied by that instrument to the citizen? … It is absolutely certain that the African race were not included under the name of citizens of a State… and that they are not included, and were not intended to be included, under the word “citizens” in the Constitution, and can therefore claim none of the rights and privileges which that instrument provides for and secures to citizens of the United States. On the contrary, they were at that time considered as a subordinate and inferior class of beings, who had been subjugated by the dominant race, and, whether emancipated or not, yet remained subject to their authority, and had no rights or privileges but such as those who held the power and the Government might choose to grant them. The government did

New classes of underconsumers and of underemployed are one of the inevitable by-products of industrial progress. Organization makes them aware of their common plight. At present articulate minorities-often claiming the leadership of majorities--seek equal treatment. If one day they were to seek equal work rather than equal pay-equal inputs rather than equal outputs-they could be the pivot of social reconstruction. Industrial society could not possibly resist a strong women's movement, for example, which would lead to the demand that all people, without distinction, do equal work. Women are integrated into all classes and races. Most of their daily activities are performed in nonindustrial ways. Industrial societies remain viable precisely because women are there to perform those daily tasks which resist industrialization. It is easier to imagine that the North American continent would cease to exploit the under-industrialization of South America than that it would cease to use its women for industry-resistant chores. In a society ruled by the standards of industrial efficiency, housework is rendered inhuman and devalued. It would be rendered even less tolerable if it were given pro-forma industrial status. The further expansion of industry would be brought to a halt if women forced upon us the recognition that society is no longer viable if a single mode of production prevails. The effective recognition that not two but several equally valuable, dignified, and important modes of production must coexist within any viable society would bring industrial expansion under control. Growth would stop if women obtained equally creative work for all, instead of demanding equal rights over the gigantic and expanding tools now appropriated by men.

This isn't tolerable for the democracy in the increasing technological world. The most significant example is climate change, it turns out, for instance, that many basic terms are unintelligible for newspaper readers. Recently I encountered a statement that theory is just a guess, and that includes evolution, not mentioning what was reconstructed by cosmologists about formation of the universe When new data is published that includes the correction or expansion of the previous work this is taken to indicate weakness rather than great strength of scientific work as an open system, always subject to correction by the new information. When the winter temperature dips below freezing, you hear - this proves that the Earth is not warming. Most Americans are not clear on the difference between weather and climate.

The major function of social work is concerned with helping people perform their normal life tasks by providing information and knowledge, social support, social skills, and social opportunities; it is also concerned with helping people deal with interference and abuse from other individuals and groups, with physical and mental disabilities, and with overburdening responsibilities they have for others. Most important, social work’s objective is to strengthen the community’s capacities to solve problems through development of groups and organizations, community education, and community systems of governance and control over systems of social care. The concern of psychotherapy is with helping people to deal with feelings, perceptions, and emotions that prevent them from performing their normal life tasks because of impairment or insufficient development of emotional and cognitive functions that are intimately related to the self. Social workers help people make use of and develop community and social resources to build connections with others and reduce alienation and isolation; psychotherapists help people to alter, reconstruct, and improve the self.

AUTHOR’S NOTE The First Assassin is a work of fiction, and specifically a work of historical fiction—meaning that much of it is based on real people, places, and events. My goal never has been to tell a tale about what really happened but to tell what might have happened by blending known facts with my imagination. Characters such as Abraham Lincoln, Winfield Scott, and John Hay were, of course, actual people. When they speak on these pages, their words are occasionally drawn from things they are reported to have said. At other times, I literally put words in their mouths. Historical events and circumstances such as Lincoln’s inauguration, the fall of Fort Sumter, and the military crisis in Washington, D.C., provide both a factual backdrop and a narrative skeleton. Throughout, I have tried to maximize the authenticity and also to tell a good story. Thomas Mallon, an experienced historical novelist, has described writing about the past: “The attempt to reconstruct the surface texture of that world was a homely pleasure, like quilting, done with items close to hand.” For me, the items close to hand were books and articles. Naming all of my sources is impossible. I’ve drawn from a lifetime of reading about the Civil War, starting as a boy who gazed for hours at the battlefield pictures in The Golden Book of the Civil War, which is an adaptation for young readers of The American Heritage Picture History of the Civil War by Bruce Catton. Yet several works stand out as especially important references. The first chapter owes much to an account that appeared in the New York Tribune on February 26, 1861 (and is cited in A House Dividing, by William E. Baringer). It is also informed by Lincoln and the Baltimore Plot, 1861, edited by Norma B. Cuthbert. For details about Washington in 1861: Reveille in Washington, by Margaret Leech; The Civil War Day by Day, by E. B. Long with Barbara Long; Freedom Rising, by Ernest B. Ferguson; The Regiment That Saved the Capitol, by William J. Roehrenbeck; The Story the Soldiers Wouldn’t Tell, by Thomas P. Lowry; and “Washington City,” in The Atlantic Monthly, January 1861. For information about certain characters: With Malice Toward None, by Stephen B. Oates; Lincoln, by David Herbert Donald; Abe Lincoln Laughing, edited by P. M. Zall; Lincoln and the Civil War in the Diaries of John Hay, edited by Tyler Dennett; Lincoln Day by Day, Vol. III: 1861–1865, by C. Percy Powell; Agent of Destiny, by John S. D. Eisenhower; Rebel Rose, by Isabel Ross; Wild Rose, by Ann Blackman; and several magazine articles by Charles Pomeroy Stone. For life in the South: Roll, Jordan, Roll, by Eugene D. Genovese; Runaway Slaves, by John Hope Franklin and Loren Schweninger; Bound for Canaan, by Fergus M. Bordewich; Narrative of the Life of Henry Box Brown, written by himself; The Fire-Eaters, by Eric H. Walther; and The Southern Dream of a Caribbean Empire, by Robert E. May. For background on Mazorca: Argentine Dictator, by John Lynch. This is the second edition of The First Assassin. Except for a few minor edits, it is no different from the first edition.

According to Paul Kahle's well-known thesis, the Masoretic, especially the Tiberian, system of punctuation is not simply a representation of how Hebrew was actually pronounced in the sixth to eighth centuries; it also bears witness to the active intervention of the Masoretes, who deliberately introduced various corrections or reconstructions intended to guarantee that Hebrew woud be 'pronounced as it should be', and not as it actually had been during the previous centuries influenced by Aramaic ... However, it is possible, independently of Kahle's thesis, to accept that there might be important differences between Masoretic Hebrew and the language of the pre-exilic writings.

CHRISTIAN HOMESCHOOLING IS infused with the values of Christian Reconstruction and is seen by those in the movement as the single most important tool for the exercise of dominion.

Doom, meanwhile, had a long-term impact on the world of gaming far exceeding even that of Myst. The latest of a series of experiments with interactive 3D graphics by id programmer John Carmack, Doom shares with Myst only its immersive first-person point of view; in all other respects, this fast-paced, ultraviolent shooter is the polar opposite of the cerebral Myst. Whereas the world of Myst is presented as a collection of static nodes that the player can move among, each represented by a relatively static picture of its own, the world of Doom is contiguous. As the player roams about, Doom must continually recalculate in real time the view of the world that it presents to her on the screen, in effect drawing for her a completely new picture with every frame using a vastly simplified version of the 3D-rendering techniques that Eric Graham began experimenting with on the Amiga back in 1986. First-person viewpoints had certainly existed in games previously, but mostly in the context of flight simulators, of puzzle-oriented adventures such as Myst, or of space-combat games such as Elite. Doom has a special quality that those earlier efforts lack in that the player embodies her avatar as she moves through 3D space in a way that feels shockingly, almost physically real. She does not view the world through a windscreen, is not separated from it by an adventure game’s point-and-click mechanics and static artificiality. Doom marks a revolutionary change in action gaming, the most significant to come about between the videogame’s inception and the present. If the player directs the action in a game such as Menace, Doom makes her feel as if she is in the action, in the game’s world. Given the Amiga platform’s importance as a tool for noninteractive 3D rendering, it is ironic that the Amiga is uniquely unsuited to Doom and the many iterations and clones of it that would follow. Most of the Amiga attributes that we employed in the Menace reconstruction—its scrolling playfields, its copper, its sprites—are of no use to a 3D-engine programmer. Indeed, the Intel-based machines on which Carmack created Doom possess none of these features. Even the Amiga’s bitplane-based playfields, the source of so many useful graphical tricks and hacks when programming a 2D game such as Menace, are an impediment and annoyance in a game such as Doom. Much preferable are the Intel-based machines’ straightforward chunky playfields because these layouts are much easier to work with when every frame of video must be drawn afresh from scratch. What is required most of all for a game such as Doom is sufficient raw processing power to perform the necessary thousands of calculations needed to render each frame quickly enough to support the frenetic action for which the game is known. By 1993, the plebian Intel-based computer, so long derided by Amiga owners for its inefficiencies and lack of design imagination, at last possessed this raw power. The Amiga simply had no answer to the Intel 80486s and Pentiums that powered this new, revolutionary genre of first-person shooters. Throughout

about how we are all “emigrants from a country we remember too little of,” how important to us are the fragments we do remember clearly and how we spend our time trying to reconstruct ourselves from these.

The basic unit of analysis in face-to-face communication is the feedback loop. For example, if you were given the task of describing an interaction between a cat and a dog, you might make entries like: "Cat spits, ... dog bares teeth, ... cat arches back,... dog barks,... cat—" At least as important as the particular actions described is the sequence in which they occur. And to some extent, any particular behavior by the cat becomes understandable only in the context of the dog's behavior. If for some reason your observations were restricted to just the cat, you would be challenged by the task of reconstructing what the cat was interacting with. The cat's behavior is much more difficult to appreciate and understand in isolation.

Because the individual/society relation is not known or recognized as such, because it remains opaque and because certain of the socially imposed ways it is represented do not tally with the 'lived' (the individual within praxis), the individual tries find out what this relation really is. His lack of knowledge gives rise to a fundemental uneasiness which is stimulating as it is destructive, and this is the context in which he reconstructs the relation. But he does so using representations which have been developed for this very purpose. The individual/ society relation becomes the object of a variety of theorizations which employ elements borrowed on the one hand from the lived and society as a whole, and on the other from institutions and ideologies. Ignored or misunderstood, the real realization becomes completely fossilized and alienated (reified) in a deceptive and limiting representation. Instead of participating fully and consciously in social praxis, the individual constructs himself on the basis of a particular form or representation of that form. In his efforts to rediscover the hidden relation he strays even farther from it and loses his powers (possibilities). He becomes imprisoned within himself. This attitude by which he is formed as a conscious individual, and which will soon become a mere collection of behavior patterns and stereotypes, implies some deceptively creative postulates: the 'individual/society" relation must and can be created society has a coherence and a unity, since its inner contradictions are not of prime importance. Thus in all good conscience, good will, and good faith the individual will build his 'soul'. The basic materials of this 'soul' will be representations and these come up against other previously accepted representations, which they will either challenge or reinforce. In all good conscience, the individual will believe that he is living to the full; his 'soul' will be his own creative work, and even a kind of cultural work in which creativity and representations are lived as everyday facts. In so far as they are stable realities, these 'souls' enter into a logical structure within dialectical movement. This determination ineracts with the other economic and social determinations. It superimposes itself on them in a complex relation of resonance or dissonance. It does not supplant or destroy them.

During the Second Reconstruction, which, as mentioned earlier, lasted from the Brown decision in 1954 until the assassination of Martin Luther King Jr. in 1968, reconstructionists won important legislative victories in bills declaring formal segregation unconstitutional.

History uses memory and its reconstructions of the past as a source, even an extraordinarily important source, but still just one source to be read and utilized in light of many others.

In this turn against Reconstruction we see how the American idea of freedom is a living, evolving thing. Before, Greeley believed that simply ending slavery and providing a background of free labor policies would be enough to ensure that people could be self-sufficient, independent, and removed from the arbitrary domination of others. It led Greeley to promote ideas that were genuine and remarkable in creating this freedom, with free homesteads among the most important. But the challenge of Reconstruction showed Greeley that this wouldn’t be sufficient in a new era.

The masculinity- and femininity-assignment table designates the sex organs as the generative areas for the whole body and the nonsex organs as merely peripheral. That is, based on a specific sex organ, this abstract epistemology of the “human” allows us to reconstruct the entirety of the body. The body becomes human only when it has been sexed; a sexless body, like a disabled body, is considered monstrous, non-human. According to this logic, only a visually identifiable penis or vagina can be considered a human-producing organ. Any other organ (the nose, the tongue, or the fingers) lacks the power of defining the human body as human. Thus, the sex organs are not only “reproductive organs”, in the sense that they make reproduction of the species possible, but also, most importantly, “productive organs” that give coherence to the properly “human” body.

We are always under reconstruction! Only through pain can we learn the hard lessons... The importance is to keep in mind that the sun always shines after the storm... and the best day is when we finally realize that we do not control the day. Letting go is good. Be in the moment. Life does whatever is necessary to mold us into shape and prepare us for greatness. It does not always look or feel this way. Instead, what we experience in life seems difficult, painful, unnecessary. When we truly recognize that there is a master plan, we can welcome any tool that comes to prepare us to behold our perfect place. Keep pushing through, and SHINE

Reconstruction revisionism arose in tandem with and provided a usable past for the civil rights movement. More than most historical subjects, Reconstruction history matters. Whatever the ebb and flow of historical interpretations, I hope we never lose sight of the fact that something very important for the future of our society was taking place during Reconstruction.

It was the weakness of the Continent that explains, in part, the determination of successive American governments to push Britain into the leadership of a continental federation. This would certainly have suited US interests, allowing it to take over Britain's world role (and trade) while passing on an expensive and potentially hazardous engagement in western and central Europe. The benefits for Britain were less clear, for it risked being sucked into a defensive commitment that was beyond its capacity to manage, while weakening ties with its most important markets. The Foreign Office warned in 1948 ‘that a federated Western Europe is becoming the battle cry of a new [American] isolationism’, in which the costs of reconstruction and defence would be offloaded onto the UK.50

He did not long for any other work, for instance that of “reconstruction,” of which the newspapers wrote so much. He had already experienced after the First World War how the flood of words poured down over the ruins, and how in a disastrous way people forgot that the reconstruction of their own small lives was the most urgent and most important work laid before their hands. And so, out of the thousand-fold multiplicity of the small, unreconstructed lives, the disaster had arisen which had devastated the world – and the hearts of the world.

When you reconstruct the history of the mobilization for the decriminalizing of homosexuality worldwide, you realize the important role organizations play.

interests and, as importantly, the entrance to the St. Lawrence River and therefore the French-controlled cities of Québec and Montréal. Thus the stone stronghold of Fortress Louisbourg was conceived and built. In its heyday, it was North America’s third-busiest port behind Boston and Philadelphia, home port of over 60 fishing schooners and a fleet of some 400 shallops (two-masted open boats for daily inshore fishing ventures). After possession changed several times between France and England as wars waxed and waned, the British finally destroyed it in 1758. In the 1960s, Parks Canada began a long reconstruction of the fortress (and the town within) to 1744 condition using an army of archeologists and unemployed coal miners. It became North America’s largest reconstruction project. Today, Louisbourg is a place to experience life inside a rough New World military stronghold. You arrive by boarding a bus at the interpretation center—no cars allowed near the fortress. As you climb down off the bus and are accosted by costumed guards, the illusion of entering a time warp begins. Farm animals peck and poke about. The smell of fresh baking drifts on salty air that might suddenly be shattered by the blast of a cannon or a round of musket fire. Soldiers march about and intimidate visitors who could be British spies. Children play the games of 3 centuries ago in the streets. Fishermen, servants, officers, and cooks greet guests at the doors of their respective homes and places of work. Meals here consist of rustic, historically accurate beef stew or meat pie sided by rum specifically made for the Fortress (a full meal is about C$15 in one of four restaurants designated by class—upper or lower). If you want a more complete immersion, you can become a colonial French military

This suggests that most European-Americans remained lost over the centuries, lost not in practical terms but in the more profound sense of apprehending where they truly were, of caring what the history of the place was and its nature. Instead, they named it after the places they had left and tried to reconstruct those places through imported plants, animals, and practices, though pumpkin, maple, and other staples would enter their diet as words like Connecticut and Dakota and raccoon would enter their vocabularies.

When you remember something, you simplify it, while retaining most of what is important. Thus, your memory can serve as a filter, removing what is useless and preserving and organizing what is vital. [Reconstructing and writing down your argument from memory] is distilling to its essence.

When you remember something, you simplify it, while retaining most of what is important. Thus, your memory can serve as a filter, removing what is useless and preserving and organizing what is vital. [Reconstructing and writing down your argument from memory] is distilling to its essence.

Government's commitment to separating residential areas by race began nationwide following the violent suppression of Reconstruction after 1877. Although the Supreme Court in 1917 forbade the first wave of policies—racial segregation by zoning ordinance—the federal government began to recommend ways that cities could evade that ruling, not only in the southern and border states but across the country. In the 1920s a Harding administration committee promoted zoning ordinances that distinguished single-family from multifamily districts. Although government publications did not say it in as many words, committee members made little effort to hide that an important purpose was to prevent racial integration. Simultaneously, and through the 1920s and the Hoover administration, the government conducted a propaganda campaign directed at white middle-class families to persuade them to move out of apartments and into single-family dwellings. During the 1930s the Roosevelt administration created maps of every metropolitan area, divided into zones of foreclosure risk based in part on the race of their occupants. The administration then insured white homeowners' mortgages if they lived in all-white neighborhoods into which there was little danger of African Americans moving. After World War II the federal government went further and spurred the suburbanization of every metropolitan area by guaranteeing bank loans to mass-production builders who would create the all-white subdivisions that came to ring American cities. In 1973, the U.S. Commission on Civil Rights concluded that the 'housing industry, aided and abetted by Government, must bear the primary responsibility for the legacy of segregated housing. . . . Government and private industry came together to create a system of residential segregation.

The black-led freedom movement has long insisted that there are two things white folks need to learn: when to shut up and when to speak up. One pitfall of whiteness is thinking you always have something important to say. Anyone who publishes a book about anything is subject to this temptation. But on the other side of the narrow way that leads to life is an equally perilous precipice—the danger of silence when you are the one who must speak up.

This effort to reconstruct the learning makes the important ideas more salient and memorable and connects them more securely to other knowledge and to more recent learning. It’s a powerful learning strategy.

quote from his book, The Reconstruction of the German Reich (1922),[3] famously challenges the racism of Alfred Rosenberg and the other proponents of Nazi eugenics head-on: ‘The important thing is not long skulls but what is in them.

It is also important to emphasize that the manufactured outrage over the scandals came from legislators eager to discredit Reconstruction and the moral underpinnings of the administration.

Worse was to follow. Under the guise of “euthanasia,” those considered “criminally insane,” a category including drug users, would be murdered in the first years of the war. The precise number of those affected is impossible to reconstruct.30 31 Of crucial importance to their fate was the assessment on their file card: a plus (+) meant a lethal injection or the gas chamber, a minus (–) meant a deferral.

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In contrast to a journalistic appropriation, however, scientists will endeavour to reveal the principles and building blocks of their own construction and make them comprehensible. They will also endeavour to take into account all available details to such an extent that they do not contradict their image, in the words of the philosopher Karl Popper, to test the ‘truth similarity’ of a theory [K. Popper, Objective Knowledge. An Evolutionary Approach]. If they succeed in doing this, some will grant the result the quality of a “re-construction” of past reality and thus raise it to an “objective” level. In the vast majority of cases, however, this is not the only possible view, not even the most probable in the mathematical sense, because historical facts are rarely calculable, but a plausible one, i.e. a treatment of the problem that is appropriate to it and makes a recognisable contribution to its understanding [E. von Glasersfeld, An Introduction to Radical Constructivism]. One of the most important tasks of a degree programme is to learn to allow this plurality of perspectives without confusing it with arbitrariness.

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