Researchers Life Quotes

You'd be amazed how much research you can get done when you have no life whatsoever.

Understanding the difference between healthy striving and perfectionism is critical to laying down the shield and picking up your life. Research shows that perfectionism hampers success. In fact, it's often the path to depression, anxiety, addiction, and life paralysis.

Life really does begin at forty. Up until then, you are just doing research.

How did I become President? I began by setting an example, hanging out my own dirty laundry in front of Village Earth right from the start. Every ugly little life secret became a matter of public record. Of course, that included sordid love-life details.

The greatest part of a writer's time is spent in reading, in order to write: a man will turn over half a library to make one book.

Hugh le Despencer the Elder was speaking to his son, Hugh le Despencer the Younger. He said, “Son, given that you are effeminate and lack manly qualities, I think that the way for you for you to improve your lot in life is to become the King’s Chamberlain.

The effort to understand the universe is one of the very few things that lifts human life a little above the level of farce, and gives it some of the grace of tragedy.

Researching this book has been a voyage of discovery and it is a privilege to present an unexpurgated medical biography of the most consequential American of the twentieth century.

Cung said, “I have researched Vietnamese People fleeing to the land of the Uc da Loi! On the 26th of April 1976, the first boat carrying Vietnamese refugees arrived in Darwin. (Uc da Loi means Big Red Rat. The Vietnamese People named Australians as such because of the red kangaroo painted on the sides of Australian military vehicles. They did not know what a kangaroo was and so, they thought it was a rat. Hence the name of Uc da Loi.) (A Gracious Enemy & After the War Volume Two)

I'm an observer. I read about life. I research life. I find a corner in a room and melt into it. I can become invisible. It's an art, and I am a wonderful practitioner.

What we share as introverts is the love of ideas and the desire to explore them with minimal interruption. We want and need input, but we’d rather get it through reading, research, and rich conversation than through unfiltered talk.

If you cannot see yourself fairly or accurately represented in the community where you live... and nothing there makes you feel awake or alive, I suggest you start doing some research on some other communities

People’s confidence in their abilities influences how they approach life. Their dreams are likely anchored to what they feel they can achieve.

Innovators are owners of the situation. They own it because they create it—quite literally. They embrace the world as it should match the vision in their heads. And when something is missing from that vision, they fill the gap.

Yes, the money could be better spent on Earth. But would it? Since when has money saved by government redlining been spent on education and cancer research? It is always squandered. Let's squander some on Mars. Let's go out and play.

Gratitude always comes into play; research shows that people are happier if they are grateful for the positive things in their lives, rather than worrying about what might be missing.

Psychotherapy research shows that when individuals feel listened to, they tend to listen to themselves more carefully and to openly evaluate and clarify their own thoughts and feelings.

The teaching of celibacy was created neither by the Church Fathers nor by the later Church leaders, as most people believe.

It is true we enjoy self-government, but we live in fear. We find ourselves in the paw of a lion. Convenience may induce him to crush us, and with a faint struggle, we may cease to be.

Introspection is a form of self-management. You reflect. You decide. You change. You allow yourself to grow.

Research shows that the best way to deal with negativity is to observe it, without reaction and without judgment. Then consciously label each negative feeling and replace it with positive, compassionate, and solution-based thoughts. One

Belief that you can act is a powerful motivator. Belief that change can happen in a flash is an even stronger motivator.

Conventional belief holds that after triumphing over a mid-career bout with polio, FDR went on to serve two vigorous terms as gov- ernor of New York and three-plus more as president of the United States, succumbing unexpectedly to a stroke on April 12, 1945. In truth, Franklin spent those eventful twenty-four years battling swarms of maladies including polio’s ongoing crippling effects, life-threatening gastrointestinal bleeding, two incurable cancers, severe cardiovascular disease, and epilepsy.

Who’s to say what a ‘literary life’ is? As long as you are writing often, and writing well, you don’t need to be hanging-out in libraries all the time. Nightclubs are great literary research centers. So is Ibiza!

Before I start a project, I always ask myself the following question. Why is this book worth a year of my life? There needs to be something about the theme, the technique, or the research that makes the time spent on it worthwhile.

Judaea was not a forgotten backwater in the Roman world. Jews represented about ten percent of the population of the western empire and about twenty percent of the population of the eastern empire. By comparison, Jews represent only about two per cent of the population of the United States today. Never, since the fall of Judah to Babylon in the sixth century BC until the twentieth century had Jews comprised so large a part of any body politic.

Most of a husband’s life is spent in doing research on his wife.

It is always useful, you see, to subject the past life of reform politicians to rather inquisitive research.

If you don't have a well-thought out dream, you can start by figuring out where you want to go. If you cannot see yourself fairly or accurately represented in the community you live (from restaurants to department stores to clothing choices to conversations at the dinner table) and nothing there makes you feel awake or alive, I suggest you start doing some research on some other communities.

As a man who has devoted his whole life to the most clearheaded science, to the study of matter, I can tell you as a result of my research about the atoms this much: There is no matter as such! All matter originates and exists only by virtue of a force which brings the particles of an atom to vibration and holds this most minute solar system of the atom together. . . . We must assume behind this force the existence of a conscious and intelligent Mind. This Mind is the matrix of all matter.

I feel Australian. He feels Czechoslovakian. I am completely home here. I give them [Australia] my children, we do good, we work all our lives, we give Australia a lot. Libuse Slehofer

The isolated man does not develop any intellectual power. It is necessary for him to be immersed in an environment of other men, whose techniques he absorbs during the first twenty years of his life. He may then perhaps do a little research of his own and make a very few discoveries which are passed on to other men. From this point of view the search for new techniques must be regarded as carried out by the human community as a whole, rather than by individuals.

I usually get distracted when I’m on the internet. I open one or two tabs to look something up for school but it turns out that I open more than 30 tabs, most of them irrelevant to my research. It’s funny because it reminds me of getting to know people in my life. I have a goal and spending time with too many people might delay me from achieving it. I see it as if people were internet browser tabs.

Research" is a wonderful word for writers. It serves as excuse for EVERYTHING

All apostles were disciples. Not all disciples were apostles. Disciples (Greek: mathetes) were pupils, hence, followers. Apostles (Greek: apostolos) were ambassadors, hence, leaders.

Humanity also needs dreamers, for whom the disinterested development of an enterprise is so captivating that it becomes impossible for them to devote their care to their own material profit. Without doubt, these dreamers do not deserve wealth, because they do not desire it. Even so, a well-organized society should assure to such workers the efficient means of accomplishing their task, in a life freed from material care and freely consecrated to research.

Whether you think the commercialization of medical research is good or bad depends on how into capitalism you are.

All this "honest work" kills beauty in man too. It forces men into poor diet, poor choices, poor paths outside the workplace. Everything in life for them, whether they chose so or not, must revolve around their "honest work". No time to research, pick, and cook a proper meal so I have chips and soda again. No time to work out, to worship the sun in peace, to study so I watch television and jerk off in-between beers again. No time to even so much as consider another way of life so I hammer nails into useless thing for useless people in useless place again. You are being scammed, robbed.

I think that the thing I most want you to remember is that research is a ceremony. And so is life. Everything that we do shares in the ongoing creation of our universe.

I think it is easy to imagine there are easier paths,’ she said, realising something for the first time. ‘But maybe there are no easy paths. There are just paths. In one life, I might be married. In another, I might be working in a shop. I might have said yes to this cute guy who asked me out for a coffee. In another I might be researching glaciers in the Arctic Circle. In another, I might be an Olympic swimming champion. Who knows? Every second of every day we are entering a new universe. And we spend so much time wishing our lives were different, comparing ourselves to other people and to other versions of ourselves, when really most lives contain degrees of good and degrees of bad.

Horses are of a breed unique to Fantasyland. They are capable of galloping full-tilt all day without a rest. Sometimes they do not require food or water. They never cast shoes, go lame or put their hooves down holes, except when the Management deems it necessary, as when the forces of the Dark Lord are only half an hour behind. They never otherwise stumble. Nor do they ever make life difficult for Tourists by biting or kicking their riders or one another. They never resist being mounted or blow out so that their girths slip, or do any of the other things that make horses so chancy in this world. For instance, they never shy and seldom whinny or demand sugar at inopportune moments. But for some reason you cannot hold a conversation while riding them. If you want to say anything to another Tourist (or vice versa), both of you will have to rein to a stop and stand staring out over a valley while you talk. Apart from this inexplicable quirk, horses can be used just like bicycles, and usually are. Much research into how these exemplary animals come to exist has resulted in the following: no mare ever comes into season on the Tour and no stallion ever shows an interest in a mare; and few horses are described as geldings. It therefore seems probable that they breed by pollination. This theory seems to account for everything, since it is clear that the creatures do behave more like vegetables than mammals. Nomads appears to have a monopoly on horse-breeding. They alone possess the secret of how to pollinate them.

The hell with your secrets,” shouted Bonnie. “Language, language! How about this: One of you has kept a secret all their life, and is doing so even now. One of you is a murderer—and I am not speaking of a vampire, or a mercy killing, or anything like that. And then there is the question of the true identity of Sage—good luck on your research there!One of you has already had their memory erased—and I don’t mean Damon or Stefan. And what about the secret, stolen kiss? And then there is the question of what happened the night of the motel, that it seems that nobody but Elena can recall. You might ask her sometime about her theories about Camelot.

Science is opposed to theological dogmas because science is founded on fact. To me, the universe is simply a great machine which never came into being and never will end. The human being is no exception to the natural order. Man, like the universe, is a machine. Nothing enters our minds or determines our actions which is not directly or indirectly a response to stimuli beating upon our sense organs from without. Owing to the similarity of our construction and the sameness of our environment, we respond in like manner to similar stimuli, and from the concordance of our reactions, understanding is born. In the course of ages, mechanisms of infinite complexity are developed, but what we call 'soul' or 'spirit,' is nothing more than the sum of the functionings of the body. When this functioning ceases, the 'soul' or the 'spirit' ceases likewise. I expressed these ideas long before the behaviorists, led by Pavlov in Russia and by Watson in the United States, proclaimed their new psychology. This apparently mechanistic conception is not antagonistic to an ethical conception of life.

Once your brain has become accustomed to on-demand distraction, Nass discovered, it’s hard to shake the addiction even when you want to concentrate. To put this more concretely: If every moment of potential boredom in your life—say, having to wait five minutes in line or sit alone in a restaurant until a friend arrives—is relieved with a quick glance at your smartphone, then your brain has likely been rewired to a point where, like the “mental wrecks” in Nass’s research, it’s not ready for deep work—even if you regularly schedule time to practice this concentration.

I’ll admit that the discovery of evolution is humbling, but it is also empowering. It transforms our relationship to the life around us. Instead of being outsiders watching the natural world go by, we are insiders. We are part of the process; we are the exquisite result of billions of years of natural research and development.

Being in love is an emotional and obsessive experience. However, emotions change and obsessions fade. Research indicates that the average life span of the "in love" obsession is two years. For some it may last a bit longer; for some, a bit less. But the average is two years. Then we come down off the emotional high and those aspects of life that we disregarded in our euphoria begin to become important. Our differences begin to emerge and we often find ourselves arguing with the person whom we once though to be perfect. We have now discovered for ourselves that being in love is not the foundation for a happy marriage.

Research has shown that we virtually become like the average of the five people we spend the most time with. Who you spend your time with may be the single most determining factor in the person you become and in your quality of life. If you are surrounded with lazy, weak-minded, excuse-making people, you’ll inevitably become like them. Spend time with positive, successful achievers and inevitably their attitudes and successful habits will reflect on you. You’ll become more and more like them.

truthfully, this is the fabric of all my fantasies: love shown not by a kiss or a wild look or a careful hand but by a willingness for research. i don’t dream of someone who understands me immediately, who seems to have known me my entire life, who says, i know me too. i want someone keen to learn my own strange organization, amazed at what’s revealed; someone who asks, and then what, and then what?

Children should be able to do their own experimenting and their own research. Teachers, of course, can guide them by providing appropriate materials, but the essential thing is that in order for a child to understand something, he must construct it himself, he must re-invent it. Every time we teach a child something, we keep him from inventing it himself. On the other hand that which we allow him to discover by himself will remain with him visibly for the rest of his life.

Originally, he'd wanted to focus his work on the convict leasing system that had stolen years off of his great-grandpa H's life, but the deeper into the research he got, the bigger the project got. How could he talk about Great-Grandpa H's story without also talking about his grandma Willie and the millions of other black people who had migrated north, fleeing Jim Crow? And if he mentioned the Great Migration, he'd have to talk about the cities that took that flock in. He'd have to talk about Harlem, And how could he talk about Harlem without mentioning his father's heroin addiction - the stints in prison, the criminal record? And if he was going to talk about heroin in Harlem in the '60s, wouldn't he also have to talk about crack everywhere in the '80s? And if he wrote about crack, he'd inevitably be writing, to, about the "war on drugs." And if he started talking about the war on drugs, he'd be talking about how nearly half of the black men he grew up with were on their way either into or out of what had become the harshest prison system in the world. And if he talked about why friends from his hood were doing five-year bids for possession of marijuana when nearly all the white people he'd gone to college with smoked it openly every day, he'd get so angry that he'd slam the research book on the table of the beautiful but deadly silent Lane Reading Room of Green Library of Stanford University. And if he slammed the book down, then everyone in the room would stare and all they would see would be his skin and his anger, and they'd think they knew something about him, and it would be the same something that had justified putting his great-grandpa H in prison, only it would be different too, less obvious than it once was.

Being able to switch between two languages, the researchers concluded, improves a person’s ability to maintain focus and attention.

I have found so many angels trapped inside undisputed jargon that I find myself digging at the words, in order to release them, from the books that unfairly captured their soul.

I researched all about stars. And the funny thing was how I thought you were my star—a bright spot in my life keeping me constant company no matter how dark everything else got. But in reality, we’re stars because they are born in pairs. They’re created by a big fucking boom of dust and shit, forming into something beautiful and eternal. You’re stuck with me for life because we’re a duo.

(Decadent style) is ingenious, complicated, learned, full of shades of meaning and research, always pushing further the limits of language... forcing itself to express in thought that which is most ineffable, and in form the vaguest and most fleeting contours; listening that it may translate them to the subtle confidences of the neuropath, to the avowals of aging and depraved passion, and to the singular hallucinations of the fixed idea verging on madness... In opposition to the classic style, it admits of shading, and these shadows teem and swarm with the larvae of superstitions, the haggard phantoms of insomnia, nocturnal terrors, remorse which starts and turns back at the slightest noise, monstrous dreams stayed only by impotence, obscure phantasies at which daylight would stand amazed, and all that the soul conceals of the dark, the unformed, and the vaguely horrible, in its deepest and furthest recesses.

I have therefore included in this book details of Muhammad’s life that I subjected to an extensive analytical process. In fact, cross-referencing sources and researching the historical record is insufficient without also developing expertise in the particular nuances of Muhammad’s cultural context. One cannot understand his world without appreciating the in- formation he himself was sifting through on his life journey.

I've been lucky enough now in my life to meet all sorts of extraordinary and accomplished people - world leaders, inventors, musicians, astronauts, athletes, professors, entrepreneurs, artists and writers, pioneering doctors and researchers. Some (though not enough) of them are women. Some (though not enough) are black or of color. Some were born poor or have lives that to many of us would appear to have been unfairly heaped with adversity, and yet still they seem to operate as if they've had every advantage in the world. What I've learned is this: All of them have had doubters. Some continue to have roaring, stadium-sized collection of critics and naysayers who will shout I told you so at every little misstep or mistake. The noise doesn't go away, but the most successful people I know have figured out how to live with it, to lean on the people who believe in them, and to push onward with their goals.

Life is the most effective school ever created. Once upon a time they made children bow their heads and read books. It would take ages to get anything across." He taps his head. "But we have widgets and datapads now, and we Golds have the lower Colors to do our research. We need not study chemistry or physics. We have computers and others to do that. What we must study is humanity. In order to rule, ours must be the study of political, psychological, and behavioral science - how desperate human beings react to one another, how packs form, how armies function, how things fall apart and why. You could learn this nowhere else but here.

Those whose acquaintance with scientific research is derived chiefly from its practical results easily develop a completely false notion of the mentality of the men who, surrounded by a skeptical world, have shown the way to kindred spirits scattered wide through the world and through the centuries. Only one who has devoted his life to similar ends can have a vivid realization of what has inspired these men and given them the strength to remain true to their purpose in spite of countless failures. It is cosmic religious feeling that gives a man such strength. A contemporary has said, not unjustly, that in this materialistic age of ours the serious scientific workers are the only profoundly religious people.

Because what matters in life isn’t how frequently one is “right” about outcomes, but how much one makes when one is right. Being wrong, when it is not costly, doesn’t count—in a way that’s similar to trial-and-error mechanisms of research.

Small wins are exactly what they sound like, and are part of how keystone habits create widespread changes. A huge body of research has shown that small wins have enormous power, an influence disproportionate to the accomplishments of the victories themselves. “Small wins are a steady application of a small advantage,” one Cornell professor wrote in 1984. “Once a small win has been accomplished, forces are set in motion that favor another small win.”4.14 Small wins fuel transformative changes by leveraging tiny advantages into patterns that convince people that bigger achievements are within reach.

According to current research, in the determination of a person's level of happiness, genetics accounts for about 50 percent; life circumstances, such as age, gender, ethnicity, marital status, income, health, occupation, and religious affiliation, account for about 10 to 20 percent; and the remainder is a product of how a person thinks and acts.

The nobility of the human spirit grows harder for me to believe in. War, zealotry, greed, malls, narcissism. I see a backhanded nobility in excessive, impractical outlays of cash prompted by nothing loftier than a species joining hands and saying “I bet we can do this.” Yes, the money could be better spent on Earth. But would it? Since when has money saved by government red-lining been spent on education and cancer research? It is always squandered. Let’s squander some on Mars. Let’s go out and play.

...we can do some historical research to see how our ancestors lived. We will quickly discover that we are living in what to them would have been a dream world that we tend to take for granted things that our ancestors had to live without...

Instead, he would make death his final project, the center point of his days. Since everyone was going to die, he could be of great value, right? He could be research. A human textbook. Study me in my slow and patient demise. Watch what happens to me. Learn with me.

I don't have a problem with guilt about money. The way I see it is that my money represents an enormous number of claim checks on society. It's like I have these little pieces of paper that I can turn into consumption. If I wanted to, I could hire 10,000 people to do nothing but paint my picture every day for the rest of my life. And the GDP would go up. But the utility of the product would be zilch, and I would be keeping those 10,000 people from doing AIDS research, or teaching, or nursing. I don't do that though. I don't use very many of those claim checks. There's nothing material I want very much. And I'm going to give virtually all of those claim checks to charity when my wife and I die.

I'm not sure I'm ready for another big research project just yet," I said. Oh Yeah?" he said, handing me one of the beers. "What else you going to do? You can't fix nothing , you never worked a day in your life. The only thing you know how to do is hang out with niggers like us." I nearly choked on my beer when he summarized my capacities so succinctly - and, for the most part accurately.

In all forms of strategy, it is necessary to maintain the combat stance in everyday life and to make your everyday stance your combat stance. You must research this well.

Love permeates all things and laws. Scientists should research it more.

When I tell people the story of Henrietta Lacks and her cells, their first question is usually Wasn’t it illegal for doctors to take Henrietta’s cells without her knowledge? Don’t doctors have to tell you when they use your cells in research? The answer is no—not in 1951, and not in 2009, when this book went to press. Today

Because drugs have become so profitable, major medical journals rarely publish studies on nondrug treatments of mental health problems.31 Practitioners who explore treatments are typically marginalized as “alternative.” Studies of nondrug treatments are rarely funded unless they involve so-called manualized protocols, where patients and therapists go through narrowly prescribed sequences that allow little fine-tuning to individual patients’ needs. Mainstream medicine is firmly committed to a better life through chemistry, and the fact that we can actually change our own physiology and inner equilibrium by means other than drugs is rarely considered.

Genetically speaking, humans are terrible research subjects. We’re genetically promiscuous—we mate with anyone we choose—and we don’t take kindly to scientists telling us who to reproduce with.

Massively up the amount of novelty in your life; the research shows that new environments and experiences are often the jumping-off point for new ideas (more opportunity for pattern recognition).

While one might expect that suicide is highest among people whose lives are the hardest, research by Lester and others suggests the opposite: suicide is more common among people with a higher quality of life. “If you’re unhappy and you have something to blame your unhappiness on—if it’s the government, or the economy, or something—then that kind of immunizes you against committing suicide,” he says. “It’s when you have no external cause to blame for your unhappiness that suicide becomes more likely.

In the 1890s, when Freud was in the dawn of his career, he was struck by how many of his female patients were revealing childhood incest victimization to him. Freud concluded that child sexual abuse was one of the major causes of emotional disturbances in adult women and wrote a brilliant and humane paper called “The Aetiology of Hysteria.” However, rather than receiving acclaim from his colleagues for his ground-breaking insights, Freud met with scorn. He was ridiculed for believing that men of excellent reputation (most of his patients came from upstanding homes) could be perpetrators of incest. Within a few years, Freud buckled under this heavy pressure and recanted his conclusions. In their place he proposed the “Oedipus complex,” which became the foundation of modern psychology. According to this theory any young girl actually desires sexual contact with her father, because she wants to compete with her mother to be the most special person in his life. Freud used this construct to conclude that the episodes of incestuous abuse his clients had revealed to him had never taken place; they were simply fantasies of events the women had wished for when they were children and that the women had come to believe were real. This construct started a hundred-year history in the mental health field of blaming victims for the abuse perpetrated on them and outright discrediting of women’s and children’s reports of mistreatment by men. Once abuse was denied in this way, the stage was set for some psychologists to take the view that any violent or sexually exploitative behaviors that couldn’t be denied—because they were simply too obvious—should be considered mutually caused. Psychological literature is thus full of descriptions of young children who “seduce” adults into sexual encounters and of women whose “provocative” behavior causes men to become violent or sexually assaultive toward them. I wish I could say that these theories have long since lost their influence, but I can’t. A psychologist who is currently one of the most influential professionals nationally in the field of custody disputes writes that women provoke men’s violence by “resisting their control” or by “attempting to leave.” She promotes the Oedipus complex theory, including the claim that girls wish for sexual contact with their fathers. In her writing she makes the observation that young girls are often involved in “mutually seductive” relationships with their violent fathers, and it is on the basis of such “research” that some courts have set their protocols. The Freudian legacy thus remains strong.

When I wasn't at school, I was experimenting at home, and became a bit of a Mad Scientist. I did hours of research on mayonnaise, for instance, and though no one else seemed to care about it, I thought it was utterly fascinating....By the end of my research, I believe, I had written more on the subject of mayonnaise than anyone in history.

Faithfulness to the truth of history involves far more than research, however patient and scrupulous, into special facts. The narrator must seek to imbue himself with the life and spirit of the time.

Funerals, in fact, are one of the most powerful examples of collective pain. They feature in a surprising finding from my research on trust. When I asked participants to identify three to five specific behaviors that their friends, family, and colleagues do that raise their level of trust with them, funerals always emerged in the top three responses. Funerals matter. Showing up to them matters. And funerals matter not just to the people grieving, but to everyone who is there. The collective pain (and sometimes joy) we experience when gathering in any way to celebrate the end of a life is perhaps one of the most powerful experiences of inextricable connection. Death, loss, and grief are the great equalizers.

Eventually it became clear that our emotions, attitudes, and thoughts profoundly affect our bodies, sometimes to the degree of life or death. Soon mind-body effects were recognized to have positive as well as negative impacts on the body. This realization came largely from research on the placebo effect—the beneficial results of suggestion, expectation, and positive thinking.

Realizing God as Truth will save you hours of work in research in any field. You will be led to the right book or the right place or the right person without loss of time, or the necessary information will come to you in some other way.

Maybe in your personal life you can go on an unplanned trip and rejoice later for it being the best trip of all time but it might not prove the same for your business.

The song you write may be beautiful, the research you conceive may be beautiful, but you are the real beauty in life.

I did a research assignment on life in the Middle Ages only last year. I found the era fascinating, all that chivalry and court romance. But I never pictured anything as poor as this village. This is the pits. There's no romance here, definitely no chivary. And it stinks--of sweat and smoke and sewage.

Ironically, the only way to see clearly is to stand at a distance. You might be focused, but that doesn't mean you are seeing correctly. Sometimes, you have you to grab the camera from the idiot taking all the shots in your life because they don't realize the lens is dirty.

76. David Hume – Treatise on Human Nature; Essays Moral and Political; An Enquiry Concerning Human Understanding 77. Jean-Jacques Rousseau – On the Origin of Inequality; On the Political Economy; Emile – or, On Education, The Social Contract 78. Laurence Sterne – Tristram Shandy; A Sentimental Journey through France and Italy 79. Adam Smith – The Theory of Moral Sentiments; The Wealth of Nations 80. Immanuel Kant – Critique of Pure Reason; Fundamental Principles of the Metaphysics of Morals; Critique of Practical Reason; The Science of Right; Critique of Judgment; Perpetual Peace 81. Edward Gibbon – The Decline and Fall of the Roman Empire; Autobiography 82. James Boswell – Journal; Life of Samuel Johnson, Ll.D. 83. Antoine Laurent Lavoisier – Traité Élémentaire de Chimie (Elements of Chemistry) 84. Alexander Hamilton, John Jay, and James Madison – Federalist Papers 85. Jeremy Bentham – Introduction to the Principles of Morals and Legislation; Theory of Fictions 86. Johann Wolfgang von Goethe – Faust; Poetry and Truth 87. Jean Baptiste Joseph Fourier – Analytical Theory of Heat 88. Georg Wilhelm Friedrich Hegel – Phenomenology of Spirit; Philosophy of Right; Lectures on the Philosophy of History 89. William Wordsworth – Poems 90. Samuel Taylor Coleridge – Poems; Biographia Literaria 91. Jane Austen – Pride and Prejudice; Emma 92. Carl von Clausewitz – On War 93. Stendhal – The Red and the Black; The Charterhouse of Parma; On Love 94. Lord Byron – Don Juan 95. Arthur Schopenhauer – Studies in Pessimism 96. Michael Faraday – Chemical History of a Candle; Experimental Researches in Electricity 97. Charles Lyell – Principles of Geology 98. Auguste Comte – The Positive Philosophy 99. Honoré de Balzac – Père Goriot; Eugenie Grandet 100. Ralph Waldo Emerson – Representative Men; Essays; Journal 101. Nathaniel Hawthorne – The Scarlet Letter 102. Alexis de Tocqueville – Democracy in America 103. John Stuart Mill – A System of Logic; On Liberty; Representative Government; Utilitarianism; The Subjection of Women; Autobiography 104. Charles Darwin – The Origin of Species; The Descent of Man; Autobiography 105. Charles Dickens – Pickwick Papers; David Copperfield; Hard Times 106. Claude Bernard – Introduction to the Study of Experimental Medicine 107. Henry David Thoreau – Civil Disobedience; Walden 108. Karl Marx – Capital; Communist Manifesto 109. George Eliot – Adam Bede; Middlemarch 110. Herman Melville – Moby-Dick; Billy Budd 111. Fyodor Dostoevsky – Crime and Punishment; The Idiot; The Brothers Karamazov 112. Gustave Flaubert – Madame Bovary; Three Stories 113. Henrik Ibsen – Plays 114. Leo Tolstoy – War and Peace; Anna Karenina; What is Art?; Twenty-Three Tales 115. Mark Twain – The Adventures of Huckleberry Finn; The Mysterious Stranger 116. William James – The Principles of Psychology; The Varieties of Religious Experience; Pragmatism; Essays in Radical Empiricism 117. Henry James – The American; The Ambassadors 118. Friedrich Wilhelm Nietzsche – Thus Spoke Zarathustra; Beyond Good and Evil; The Genealogy of Morals;The Will to Power 119. Jules Henri Poincaré – Science and Hypothesis; Science and Method 120. Sigmund Freud – The Interpretation of Dreams; Introductory Lectures on Psychoanalysis; Civilization and Its Discontents; New Introductory Lectures on Psychoanalysis 121. George Bernard Shaw – Plays and Prefaces

Psychological research has shown that the most reliable route to personal happiness is to make others happy. I have made many patients very happy with successful operations but there have been many terrible failures and most neurosurgeons’ lives are punctuated by periods of deep despair.

The night before brain surgery, I thought about death. I searched out my larger values, and I asked myself, if I was going to die, did I want to do it fighting and clawing or in peaceful surrender? What sort of character did I hope to show? Was I content with myself and what I had done with my life so far? I decided that I was essentially a good person, although I could have been better--but at the same time I understood that the cancer didn't care. I asked myself what I believed. I had never prayed a lot. I hoped hard, I wished hard, but I didn't pray. I had developed a certain distrust of organized religion growing up, but I felt I had the capacity to be a spiritual person, and to hold some fervent beliefs. Quite simply, I believed I had a responsibility to be a good person, and that meant fair, honest, hardworking, and honorable. If I did that, if I was good to my family, true to my friends, if I gave back to my community or to some cause, if I wasn't a liar, a cheat, or a thief, then I believed that should be enough. At the end of the day, if there was indeed some Body or presence standing there to judge me, I hoped I would be judged on whether I had lived a true life, not on whether I believed in a certain book, or whether I'd been baptized. If there was indeed a God at the end of my days, I hoped he didn't say, 'But you were never a Christian, so you're going the other way from heaven.' If so, I was going to reply, 'You know what? You're right. Fine.' I believed, too, in the doctors and the medicine and the surgeries--I believed in that. I believed in them. A person like Dr. Einhorn [his oncologist], that's someone to believe in, I thought, a person with the mind to develop an experimental treatment 20 years ago that now could save my life. I believed in the hard currency of his intelligence and his research. Beyond that, I had no idea where to draw the line between spiritual belief and science. But I knew this much: I believed in belief, for its own shining sake. To believe in the face of utter hopelessness, every article of evidence to the contrary, to ignore apparent catastrophe--what other choice was there? We do it every day, I realized. We are so much stronger than we imagine, and belief is one of the most valiant and long-lived human characteristics. To believe, when all along we humans know that nothing can cure the briefness of this life, that there is no remedy for our basic mortality, that is a form of bravery. To continue believing in yourself, believing in the doctors, believing in the treatment, believing in whatever I chose to believe in, that was the most important thing, I decided. It had to be. Without belief, we would be left with nothing but an overwhelming doom, every single day. And it will beat you. I didn't fully see, until the cancer, how we fight every day against the creeping negatives of the world, how we struggle daily against the slow lapping of cynicism. Dispiritedness and disappointment, these were the real perils of life, not some sudden illness or cataclysmic millennium doomsday. I knew now why people fear cancer: because it is a slow and inevitable death, it is the very definition of cynicism and loss of spirit. So, I believed.

In 1965, a psychologist named Martin Seligman started shocking dogs. He was trying to expand on the research of Pavlov--the guy who could make dogs salivate when they heard a bell ring. Seligman wanted to head in the other direction, and when he rang his bell, instead of providing food, he zapped the dogs with electricity. To keep them still, he restrained them in a harness during the experiment. After they were conditioned, he put these dogs in a big box with a little fence dividing it into two halves. He figured if the dog rang the bell, it would hop over the fence to escape, but it didn't. It just sat there and braced itself. They decided to try shocking the dog after the bell. The dog still just sat there and took it. When they put a dog in the box that had never been shocked before or had previously been allowed to escape and tried to zap it--it jumped the fence. You are just like these dogs. If, over the course of your life, you have experienced crushing defeat or pummeling abuse or loss of control, you convince yourself over time that there is no escape, and if escape is offered, you will not act--you become a nihilist who trusts futility above optimism. Studies of the clinically depressed show that they often give in to defeat and stop trying. . . Any extended period of negative emotions can lead to you giving in to despair and accepting your fate. If you remain alone for a long time, you will decide loneliness is a fact of life and pass up opportunities to hang out with people. The loss of control in any situation can lead to this state. . . Choices, even small ones, can hold back the crushing weight of helplessness, but you can't stop there. You must fight back your behavior and learn to fail with pride. Failing often is the only way to ever get the things you want out of life. Besides death, your destiny is not inescapable.

The American Type Culture Collection—a nonprofit whose funds go mainly toward maintaining and providing pure cultures for science—has been selling HeLa since the sixties. When this book went to press, their price per vial was $256. The ATCC won’t reveal how much money it brings in from HeLa sales each year, but since HeLa is one of the most popular cell lines in the world, that number is surely significant.

He who has never left his hearth and has confined his researches to the narrow field of the history of his own country cannot be compared to the courageous traveller who has worn out his life in journeys of exploration to distant parts and each day has faced danger in order to persevere in excavating the mines of learning and in snatching precious fragments of the past from oblivion.

To discourage slaves from meeting or escaping, slave owners told tales of gruesome research done on black bodies, then covered themselves in white sheets and crept around at night, posing as spirits coming to infect black people with disease or steal them for research. Those sheets eventually gave rise to the white hooded cloaks of the Ku Klux Klan.

In one study, researchers used an iPhone app to check in on people at random points throughout the day and found that the more people were thinking about something other than what they were doing, the less happy they felt. Even when they weren’t thinking about anything particularly bad.

There is a strange emptiness to life without myths. I am African American — by which I mean, a descendant of slaves, rather than a descendant of immigrants who came here willingly and with lives more or less intact. My ancestors were the unwilling, unintact ones: children torn from parents, parents torn from elders, people torn from roots, stories torn from language. Past a certain point, my family’s history just… stops. As if there was nothing there. I could do what others have done, and attempt to reconstruct this lost past. I could research genealogy and genetics, search for the traces of myself in moldering old sale documents and scanned images on microfiche. I could also do what members of other cultures lacking myths have done: steal. A little BS about Atlantis here, some appropriation of other cultures’ intellectual property there, and bam! Instant historically-justified superiority. Worked great for the Nazis, new and old. Even today, white people in my neck of the woods call themselves “Caucasian”, most of them little realizing that the term and its history are as constructed as anything sold in the fantasy section of a bookstore. These are proven strategies, but I have no interest in them. They’ll tell me where I came from, but not what I really want to know: where I’m going. To figure that out, I make shit up.

Naive people tend to generalize people as—-good, bad, kind, or evil based on their actions. However, even the smartest person in the world is not the wisest or the most spiritual, in all matters. We are all flawed. Maybe, you didn’t know a few of these things about Einstein, but it puts the notion of perfection to rest. Perfection doesn’t exist in anyone. Nor, does a person’s mistakes make them less valuable to the world. 1. He divorced the mother of his children, which caused Mileva, his wife, to have a break down and be hospitalized. 2.He was a ladies man and was known to have had several affairs; infidelity was listed as a reason for his divorce. 3.He married his cousin. 4.He had an estranged relationship with his son. 5. He had his first child out of wedlock. 6. He urged the FDR to build the Atom bomb, which killed thousands of people. 7. He was Jewish, yet he made many arguments for the possibility of God. Yet, hypocritically he did not believe in the Jewish God or Christianity. He stated, “I believe in Spinoza’s God who reveals himself in the harmony of all that exists, not in a God who concerns himself with the fate and the doings of mankind.

Everyone in the audience knew what that meant. On top of saying they’d possibly wasted more than a decade and millions of research dollars, Gartler was also suggesting that spontaneous transformation—one of the most celebrated prospects for finding a cure for cancer—might not exist. Normal cells didn’t spontaneously become cancerous, he said; they were simply taken over by HeLa.

It wasn’t God that mattered, the researchers figured out. It was belief itself that made a difference. Once people learned how to believe in something, that skill started spilling over to other parts of their lives, until they started believing they could change. Belief was the ingredient that made a reworked habit loop into a permanent behavior.

Jesus’ ministry lasted 1,350 days, spanning five calendar years (AD 29–33), fifty calendar months, and 44.36 months (calculated as being of 30.5 days’ average duration). The gospels have gaps in their narratives in which Jesus disappears from the pages of history. The gaps total 770 days, which is about two years, representing fifty-seven percent of Jesus’ total ministry time. No wonder John wrote “Jesus did many other signs in the presence of the disciples, which are not written in this book” (John 20:30) and “There are many more things that Jesus did. If all of them were written down, I suppose that not even the world itself would have space for the books that would be written” (John 21:25).

The researchers have found, in essence, that our advice to others tends to hinge on the single most important factor, while our own thinking flits among many variables. When we think of our friends, we see the forest. When we think of ourselves, we get stuck in the trees.§

Many scientists believed that since patients were treated for free in the public wards, it was fair to use them as research subjects as a form of payment. And as Howard Jones once wrote, “Hopkins, with its large indigent black population, had no dearth of clinical material.

Nelson-Rees had since been hired by the National Cancer Institute to help stop the contamination problem. He would become known as a vigilante who published “HeLa Hit Lists” in Science, listing any contaminated lines he found, along with the names of researchers who’d given him the cells. He didn’t warn researchers when he found that their cells had been contaminated with HeLa; he just published their names, the equivalent of having a scarlet H pasted on your lab door.

Genetically speaking, humans are terrible research subjects. We're genetically promiscuous--we mate with anyone we choose--and we don't take kindly to scientists telling us who we should reproduce with. Plus, unlike plans and mice, it takes decades to produce enough offspring to give scientists much meaningful data.

Dr. Robert Hare, one of the foremost researchers on sociopathy, believes that a sociopath is four times more likely to be at the top of the corporate ladder than in the janitor’s closet, due to the close match between the personality traits of sociopaths and the unusual demands of high-powered jobs.

Then they have the audacity to go shopping and pick out their own gifts. I want to know who the first person was who said this was okay. After spending all that money on a bachelorette weekend, a shower, and often a flight across the country, they expect you to go to Williams Sonoma or Pottery Barn and do research? Then they send you a thank-you note applauding you for such a thoughtful gift. They're the one who picked it out!

People tell you to write what you know, but I've found that writing what you know is much harder than making it up. It's easier to research a historical period than your own life, and it's much easier to deal with things that have a little less emotional weight and where you have a little more detachment. It's terrible advice! So this is why you'll find there's no such place as the Welsh valleys, no coal under them, and no red buses running up and down them; there never was such a year as 1979, no such age as fifteen, and no such planet as Earth. The fairies are real, though.

A huge cloud of dust is not a beautiful thing to look at. Very few painters have done portraits of huge clouds of dust or included them in their landscapes or still lifes. Film directors rarely choose huge clouds of dust to play the lead roles in romantic comedies, and as far as my research has shown, a huge cloud of dust has never placed higher than twenty-fifth in a beauty pageant. Nevertheless, as the Baudelaire orphans stumbled around the cell, dropped each half of the battering ram and listening to the sound of crows flying in circles outside, they stared at the huge cloud of dust as if it were a thing of great beauty.

Research shows that if you start your week off with good routines (things like going to the gym), you're more likely to keep up the positive behavior throughout the whole week. If you wait to start a habit until Wednesday, you'll talk yourself out of the good behavior completely with promises that you'll start next week.

Motivation is more like a skill, akin to reading or writing, that can be learned and honed. Scientists have found that people can get better at self-motivation if they practice the right way. The trick, researchers say, is realizing that a prerequisite to motivation is believing we have authority over our actions and surroundings. To

The scientific research is very clear that experiencing trauma without control can be debilitating. But I also worry about people who cruise through life, friction-free, for a long, long time before encountering their first real failure. They have so little practice falling and getting up again. They have so many reasons to stick with a fixed mindset. I see a lot of invisibly vulnerable high-achievers stumble in young adulthood and struggle to get up again. I call them the “fragile perfects.” Sometimes I meet fragile perfects in my office after a midterm or a final. Very quickly, it becomes clear that these bright and wonderful people know how to succeed but not how to fail.

Some researchers have proposed that experiencing empathy and compassion through the mirror neuron system is equivalent to having compassion for yourself. Thus, “giving is receiving ” is a brain-based truth. Insensitivity and selfishness are essentially bad for your brain and your mental health. In contrast, compassion and loving relationships are good for your brain and your mental health.

You can tell if a discipline is BS if the degree depends severely on the prestige of the school granting it. I remember when I applied to MBA programs being told that anything outside the top ten or twenty would be a waste of time. On the other hand a degree in mathematics is much less dependent on the school (conditional on being above a certain level, so the heuristic would apply to the difference between top ten and top two thousand schools). The same applies to research papers. In math and physics, a result posted on the repository site arXiv (with a minimum hurdle) is fine. In low-quality fields like academic finance (where papers are usually some form of complicated storytelling), the “prestige” of the journal is the sole criterion.

I advise my graduate students to pick a research problem that is important (so that it will matter if it is solved), but one for which they have a secret weapon that gives some prospect of success. Why a secret weapon? Because if the problem is important, other researchers as intelligent as my students will be trying to solve it; my students are likely to come in first only by having access to some knowledge or research methods the others do not have.

I do not employ researchers, nor did I conduct any primary research using the Internet. I need physical contact with my sources, and there's only one way to get it. To me every trip to a library or archive is like a small detective story. There are always little moments on such trips when the past flares to life, like a match in the darkness. On one such visit to the Chicago Historical Society, I found the actual notes that Prendergast sent to Alfred Trude. I saw how deeply the pencil dug into the paper.

The United Nations research states that men with the longest life expectancy are from Japan, followed by Switzerland. I am rather surprised at this result as since time immemorial we have been doing the Karva Chauth fast to make sure our men have long lives, and the results should have definitely shown by now. I scan the list, confident that in this chart of life expectancy, the Indian man must definitely be in the top 5. Nope! There are 146 countries above us where the men have longer lifespans, and the biggest blow is that even with four wives who don’t fast for them, the Arab men outlive our good old Indian dudes.

The “loss of a sense of self-identity, delusions of self-identity and experiences of ‘alien control,’ ” observed an elder statesman in the field of microbiome research, are all potential symptoms of mental illness. It made my head spin to think of how many ideas had to be revisited, not least our culturally treasured notions of identity, autonomy, and independence. It is in part this disconcerting feeling that makes the advances in the microbial sciences so exciting.

Life is all about finding yourself through experiences, and about learning more and more about who you are and what you’re capable of. If you’re getting older and not succeeding in anything or doing anything to make a positive impact on people, then you’re not living. You’re just waiting for death. Get out there and make an impact on people, whether it’s by helping them directly or by doing research to make their lives better or just by inspiring them. Do something good to be remembered for. This is more important than money.

[L]et us not overlook the further great fact, that not only does science underlie sculpture, painting, music, poetry, but that science is itself poetic. The current opinion that science and poetry are opposed is a delusion. ... On the contrary science opens up realms of poetry where to the unscientific all is a blank. Those engaged in scientific researches constantly show us that they realize not less vividly, but more vividly, than others, the poetry of their subjects. Whoever will dip into Hugh Miller's works on geology, or read Mr. Lewes's “Seaside Studies,” will perceive that science excites poetry rather than extinguishes it. And whoever will contemplate the life of Goethe will see that the poet and the man of science can co-exist in equal activity. Is it not, indeed, an absurd and almost a sacrilegious belief that the more a man studies Nature the less he reveres it? Think you that a drop of water, which to the vulgar eye is but a drop of water, loses anything in the eye of the physicist who knows that its elements are held together by a force which, if suddenly liberated, would produce a flash of lightning? Think you that what is carelessly looked upon by the uninitiated as a mere snow-flake, does not suggest higher associations to one who has seen through a microscope the wondrously varied and elegant forms of snow-crystals? Think you that the rounded rock marked with parallel scratches calls up as much poetry in an ignorant mind as in the mind of a geologist, who knows that over this rock a glacier slid a million years ago? The truth is, that those who have never entered upon scientific pursuits know not a tithe of the poetry by which they are surrounded. Whoever has not in youth collected plants and insects, knows not half the halo of interest which lanes and hedge-rows can assume. Whoever has not sought for fossils, has little idea of the poetical associations that surround the places where imbedded treasures were found. Whoever at the seaside has not had a microscope and aquarium, has yet to learn what the highest pleasures of the seaside are. Sad, indeed, is it to see how men occupy themselves with trivialities, and are indifferent to the grandest phenomena—care not to understand the architecture of the universe, but are deeply interested in some contemptible controversy about the intrigues of Mary Queen of Scots!—are learnedly critical over a Greek ode, and pass by without a glance that grand epic... upon the strata of the Earth!

This is not (as you have charged) to paint religion with a broad brush. I am very quick to distinguish gradations of bad ideas; some clearly have no consequences at all (or at least not yet); some put civilization itself in peril. The problem with dogmatism, however, is that one can never quite predict how terrible its costs will be. To use one of my favorite examples, consider the Christian dogma that human life begins at the moment of conception: On its face, this belief seems likely to only improve our world. After all, it is the very quintessence of a life-affirming doctrine. Enter embryonic stem-cell research. Suddenly, this “life begins at the moment of conception” business becomes the chief impediment to medical progress. Who would have thought that such an innocuous idea could unnecessarily prolong the agony of tens of millions of people? This is the problem with dogmatism, no matter how seemingly benign: it is unresponsive to reality. Dogmatism is a failure of cognition (as well as a commitment to such failure); it is the state of being closed to new evidence and new arguments. And this frame of mind is rightly despised in every area of culture, on every subject, except where it goes by the name of “religious faith.” In this guise, parading its most grotesque faults as virtues, it is granted a special dispensation, even in the pages of Nature.

It's a misery peculiar to would-be writers. Your theme is good, as are your sentences. Your characters are so ruddy with life they practically need birth certificates. The plot you've mapped out for them is grand, simple and gripping. You've done your research, gathering the facts; historical, social, climatic culinary, that will give your story its feel of authenticity. The dialogue zips along, crackling with tension. The descriptions burst with color, contrast and telling detail. Really, your story can only be great. But it all adds up to nothing. In spite the obvious, shining promise of it, there comes a moment when you realize that the whisper that has been pestering you all along from the back of your mind is speaking the flat, awful truth: IT WON'T WORK. An element is missing, that spark that brings to life in a real story, regardless of whether the history or the food is right. Your story is emotionally dead, that's the crux of it. The discovery is something soul-destroying, I tell you. It leaves you with an aching hunger.

People can't anticipate how much they'll miss the natural world until they are deprived of it. I have read about submarine crewmen who haunt the sonar room, listening to whale songs and colonies of snapping shrimp. Submarine captains dispense 'periscope liberty'- a chance to gaze at clouds and birds and coastlines and remind themselves that the natural world still exists. I once met a man who told me that after landing in Christchurch, New Zealand, after a winter at the South Pole research station, he and his companions spent a couple days just wandering around staring in awe at flowers and trees. At one point, one of them spotted a woman pushing a stroller. 'A baby!' he shouted, and they all rushed across the street to see. The woman turned the stroller and ran.

If we are not graced with an instinctive knowledge of how to make our technologized world a safe and balanced ecosystem, we must figure out how to do it. We need more scientific research and more technological restraint. It is probably too much to hope that some great Ecosystem Keeper in the sky will reach down and put right our environmental abuses. It is up to us. It should not be impossibly difficult. Birds—whose intelligence we tend to malign—know not to foul the nest. Shrimps with brains the size of lint particles know it. Algae know it. One-celled microorganisms know it. It is time for us to know it too.

The daughter of Lithuanian immigrants, born with a precocious scientific intellect and a thirst for chemical knowledge, Elion had completed a master's degree in chemistry from New York University in 1941 while teaching high school science during the day and preforming her research for her thesis at night and on the weekends. Although highly qualified, talented, and driven, she had been unable to find a job in an academic laboratory. Frustrated by repeated rejections, she had found a position as a supermarket product supervisor. When Hitchings found Trudy Elion, who would soon become on of the most innovative synthetic chemists of her generation (and a future Nobel laureate), she was working for a food lab in New York, testing the acidity of pickles and the color of egg yolk going into mayonnaise. Rescued from a life of pickles and mayonnaise…

We get smarter and more creative as we age, research shows. Our brain's anatomy, neural networks, and cognitive abilities can actually improve with age and increased life experiences. Contrary to the mythology of Silicon Valley, older employees may be even more productive, innovative, and collaborative than younger ones... Most people, in fact, have multiple cognitive peaks throughout their lives.

Because of patent licensing fees, it costs $25,000 for an academic institution to license the gene for researching a common blood disorder, hereditary haemochromatosis, and up to $250,000 to license the same gene for commercial testing. At that rate, it would cost anywhere from $46.4 million (for academic institutions) to $464 million (for commercial labs) to test one person for all known genetic diseases.

life expectancy among working-class white Americans had been decreasing since the early 2000s. In modern history the only obvious parallel was with Russia in the desperate aftermath of the fall of the Soviet Union. One journalistic essay and academic research paper after another confirmed the disaster, until the narrative was capped in 2015 by Anne Case and Angus Deaton’s famous account of “deaths of despair.

So I had it after all the months. For nothing is lost, nothing is ever lost. There is always the clue, the canceled check, the smear of lipstick, the footprint in the canna bed, the condom on the park path, the twitch in the old wound, the baby shoes dipped in bronze, the taint in the blood stream. And all times are one time, and all those dead in the past never lived before our definition gives them life, and out of the shadow their eyes implore us. That is what all of us historical researchers believe. And we love truth.

Bohr's standpoint, that a space-time description is impossible, I reject a limine. Physics does not consist only of atomic research, science does not consist only of physics, and life does not consist only of science. The aim of atomic research is to fit our empirical knowledge concerning it into our other thinking. All of this other thinking, so far as it concerns the outer world, is active in space and time. If it cannot be fitted into space and time, then it fails in its whole aim and one does not know what purpose it really serves.

He wrote arguments for and against life; he began to think the slowest and most painful form of suicide was living, running the whole decathlon of suffering, no breather or bottled water. Fear of dying was irrational. Death was utilitarian. Decrease in net resource consumption and planetary suffering. Increase in net comedy. There was no afterlife but there was a right-before-death, and medical research said it was loopy and nice, all white lights and gentle voices. With booze it wasn't even scary. Some people with terrible lives didn't kill themselves, but that didn't mean they shouldn't. Most people weren't alive and didn't mind. You couldn't regret it.

I do not believe that my generation, my cousins who have been educated in the American way, all of whom are MDs or PhDs, have any comparable learning...I am not saying anything so trite as that life is fuller when people have myths to live by. I mean rather that a life based on the Book is closer to the truth, that it provides the material for deeper research in and access to the real nature of things. Without the great revelations, epics, and philosophies as part of our natural vision, there is nothing to see out there, and eventually little left inside. The Bible is not the only means to furnish a mind, but without a book of similar gravity, read with the gravity of the potential believer, it will remain unfurnished.

But the most astonishing thing about trees is how social they are. The trees in a forest care for each other, sometimes even going so far as to nourish the stump of a felled tree for centuries after it was cut down by feeding it sugars and other nutrients, and so keeping it alive. Only some stumps are thus nourished. Perhaps they are the parents of the trees that make up the forest of today. A tree’s most important means of staying connected to other trees is a “wood wide web” of soil fungi that connects vegetation in an intimate network that allows the sharing of an enormous amount of information and goods. Scientific research aimed at understanding the astonishing abilities of this partnership between fungi and plant has only just begun. The reason trees share food and communicate is that they need each other. It takes a forest to create a microclimate suitable for tree growth and sustenance. So it’s not surprising that isolated trees have far shorter lives than those living connected together in forests. Perhaps the saddest plants of all are those we have enslaved in our agricultural systems. They seem to have lost the ability to communicate, and, as Wohlleben says, are thus rendered deaf and dumb. “Perhaps farmers can learn from the forests and breed a little more wildness back into their grain and potatoes,” he advocates, “so that they’ll be more talkative in the future.” Opening

As a result of its investigation, the NIH said that to qualify for funding, all proposals for research on human subjects had to be approved by review boards—independent bodies made up of professionals and laypeople of diverse races, classes, and backgrounds—to ensure that they met the NIH’s ethics requirements, including detailed informed consent. Scientists said medical research was doomed. In a letter to the editor of Science, one of them warned, “When we are prevented from attempting seemingly innocuous studies of cancer behavior in humans … we may mark 1966 as the year in which all medical progress ceased.

Some of the stories were conjured by white plantation owners taking advantage of the long-held African belief that ghosts caused disease and death. To discourage slaves from meeting or escaping, slave owners told tales of gruesome research done on black bodies, then covered themselves in white sheets and crept around at night, posing as spirits coming to infect black people with disease or steal them for research. Those sheets eventually gave rise to the white hooded cloaks of the Ku Klux Klan.

Research has shown that constant relocation in childhood is often associated with creativity. It seems that the creative impulse is sparked by the need to reconcile contrasting views of the world. If you move home, you start living a slightly different life, so you compare it with your previous life, note the divergences and the similarities, see what you like better and what you miss, and as you do so, your mind becomes more flexible and capable of combining thoughts and ideas in new and fresh ways.

My research continues to amaze and baffle me. As human beings, we are geniuses. What we didn’t get from the home, we find ways of getting elsewhere. It’s evident, then, when one looks at the stats we don’t have a teenage pregnancy problem and we don’t have a street gang problem. I will even suggest that we don’t have a drug and alcohol problem, nor do we have a crime problem rather, these are only the symptoms that we are experiencing, and the real problem is broken homes that result in broken lives.

[Author's Note:] When I was sixteen, two of my cousins were brutally raped by four strangers and thrown off a bridge in St. Louis, Missouri. My brother was beaten and also forced off the bridge. I wrote about that horrible crime in my first book, my memoir, A Rip in Heaven. Because that crime and the subsequent writing of the book were both formative experience in my life, I became a person who is always, automatically, more interested in stories about victims than perpetrators. I'm interested in characters who suffer inconceivable hardship, in people who manage to triumph over extraordinary trauma. Characters like Lydia and Soledad. I'm less interested in the violent, macho stories of gangsters and law enforcement. Or in any case, I think the world has enough stories like those. Some fiction set in the world of the cartels and narcotraficantes is compelling and important - I read much of it during my early research. Those novels provide readers with an understanding of the origins of the some of the violence to our south. But the depiction of that violence can feed into some of the worst stereotypes about Mexico. So I saw an opening for a novel that would press a little more intimately into those stories, to imagine people on the flip side of that prevailing narrative. Regular people like me. How would I manage if I lived in a place that began to collapse around me? If my children were in danger, how far would I go to save them? I wanted to write about women, whose stories are often overlooked.

But," I say hoarsely, clearing my throat, "do all these clients—patrons—know how she did this experiment? What it took?" "Would it matter now, if they knew?" She shrugs at me. "If the end results are this remarkable, would you throw away the research just because the process was unethical? Immoral human experimentation has been around forever, has been performed by your country, by mine, by everyone. You think people don't want the results of this kind of research, regardless of how it's obtained? People ultimately don't care about the journey, if the end is worth it. And what was the price tag here, in exchange for immortality?" One life.

I had worked and waited for this day. In solving this mystery I had also proved something, at least to myself, and I finally knew what real research would feel like. But as satisfying as it was, it still stands out as one of the loneliest moments of my life. On some deep level, the realization that I could do good science was accompanied by the knowledge that I had formally and terminally missed my chance to become like any of the women that I had ever known. In

Now I can lean into joy, even when it makes me feel tender and vulnerable. In fact, I expect tender and vulnerable. Joy is as thorny and sharp as any of the dark emotions. To love someone fiercely, to believe in something with your whole heart, to celebrate a fleeting moment in time, to fully engage in a life that doesn’t come with guarantees—these are risks that involve vulnerability and often pain. When we lose our tolerance for discomfort, we lose joy. In fact, addiction research shows us that an intensely positive experience is as likely to cause relapse as an intensely painful experience.

Southam’s research was only one of hundreds of similarly unethical studies. Beecher published a detailed list of the twenty-two worst offenders, including researchers who’d injected children with hepatitis and others who’d poisoned patients under anesthesia using carbon dioxide. Southam’s study was included as example number 17. Despite scientists’ fears, the ethical crackdown didn’t slow scientific progress. In fact, research flourished. And much of it involved HeLa.

Suppose you’re called on to navigate some particularly difficult life dilemma, your own, or that of a close confidant. You yearn to talk matters over with your mentor, spouse, or best friend. Yet, for whatever reason, you can’t get a hold of these valued others—perhaps they’re traveling, busy, or even deceased. Research shows that simply imagining having a conversation with them is as good as actually talking with them. So consult them in your mind. Ask them what advice they’d offer. In this way, a cherished parent or mentor, even if deceased, leaves you with an inner voice that guides you through challenging times. Your past moments of love and connection make you lastingly wiser.

It [fiction] allows us to see the world from the point of view of someone else and there has been quite a lot of neurological research that shows reading novels is actually good for you. It embeds you in society and makes you think about other people. People are certainly better at all sorts of things if they can hold a novel in their heads. It is quite a skill, but if you can't do it then you're missing out on something in life. I think you can tell, when you meet someone, whether they read novels or not. There is some little hollowness if they don't.

As a man who has devoted his whole life to the most clearheaded science, to the study of matter, I can tell you as a result of my research about the atoms this much: There is no matter as such! All matter originates and exists only by virtue of a force which brings the particles of an atom to vibration and holds this most minute solar system of the atom together...We must assume behind this force the existence of a conscious and intelligent Mind. This Mind is the matrix of all matter.

Morbid anatomy is essential to training and research, but leads many doctors into thinking that life is an agitation in something essentially dead. They treat patients' bodies as if the minds, the lives, were of no account. The smooth bedside manner we cultivate is seldom more than a cheap anaesthetic to make our patients as passive as the corpses we train upon. But a portrait painter does not learn his art by scraping layers of varnish from a Rembrandt, then slicing off the impasto, dissolving the ground and finally separating the fibres of the canvas.

Some people think that cultivating compassion is good for others but not necessarily for themselves, but this is wrong. You are the one who benefits most directly since compassion immediately instills in you a sense of calm (nowadays medical researchers have shown in scientific studies that a calm mind is essential for good health), inner strength, and a deep confidence and satisfaction, whereas it is not certain that the object of your feeling of compassion will benefit. Love and compassion open our own inner life, reducing stress, distrust, and loneliness.

The Times of London called the HeLa-mouse cells the “strangest hybrid form of life ever seen in the lab—or out of it.” A Washington Post editorial said, “We cannot afford any artificially induced mouse-men.” It called the research “horrendous” and said the researchers should leave humans alone and “go back to their yeasts and fungi.” One article ran with an image of a half-human, half-mouse creature with a long, scaly tail; another ran with a cartoon of a hippopotamus-woman reading the newspaper at a bus stop.

Our world is filled with competition, frenzied ambition in every domain. Each of us is acquainted with the spirit of competition. This spirit is not a bad thing in and of itself. Its influence has long been felt in personal relations within the dominant classes. Subsequently it spread throughout the whole of society, to the point that today it has more or less openly triumphed in every part of the world. In Western nations, and above all in the United States, it animates not only economic and financial life, but scientific research and intellectual life as well. Despite the tension and the unrest it brings, these nations are inclined on the whole to congratulate themselves for having embraced the spirit of competition, for its positive effects are considerable. Not the least of these is the impressive wealth it has brought a large part of the population. No one, or almost no one, any longer thinks of forgoing rivalry, since it allows us to go on dreaming of a still more glittering and prosperous future than the recent past. Our world seems to us the most desirable one there ever was, especially when we compare it to life in nations that have not enjoyed the same prosperity.

Individuality is deeply imbued in us from the very start, at the neuronal level. Even at a motor level, researchers have shown, an infant does not follow a set pattern of learning to walk or how to reach for something. Each baby experiments with different ways of reaching for objects and over the course of several months discovers or selects his own motor solutions. When we try to envisage the neural basis of such individual learning, we might imagine a "population" of movements (and their neural correlates) being strengthened or pruned away by experience. Similar considerations arise with regard to recover and rehabilitation after strokes and other injuries. There are no rules; there is no prescribed path of recovery; every patient must discover or create his own motor and perceptual patterns, his own solutions to the challenges that face him; and it is the function of a sensitive therapist to help him in this. And in its broadest sense, neural Darwinism implies that we are destined, whether we wish it or not, to a life of particularity and self-development, to make our own individual paths through life.

In 1999 the RAND Corporation published a report (the first and, so far, last of its kind) with a “conservative estimate” that more than 307 million tissue samples from more than 178 million people were stored in the United States alone. This number, the report said, was increasing by more than 20 million samples each year. The samples come from routine medical procedures, tests, operations, clinical trials, and research donations. They sit in lab freezers, on shelves, or in industrial vats of liquid nitrogen. They’re stored at military facilities, the FBI, and the National Institutes of Health.

When our brains constantly scan for and focus on the positive, we profit from three of the most important tools available to us: happiness, gratitude, and optimism. The role happiness plays should be obvious—the more you pick up on the positive around you, the better you’ll feel—and we’ve already seen the advantages to performance that brings. The second mechanism at work here is gratitude, because the more opportunities for positivity we see, the more grateful we become. Psychologist Robert Emmons, who has spent nearly his entire career studying gratitude, has found that few things in life are as integral to our well-being.11 Countless other studies have shown that consistently grateful people are more energetic, emotionally intelligent, forgiving, and less likely to be depressed, anxious, or lonely. And it’s not that people are only grateful because they are happier, either; gratitude has proven to be a significant cause of positive outcomes. When researchers pick random volunteers and train them to be more grateful over a period of a few weeks, they become happier and more optimistic, feel more socially connected, enjoy better quality sleep, and even experience fewer headaches than control groups.

We teach our children to study hard, to strive to succeed but do we teach them that it's okay to fail? That life is about accepting yourself? That there is no stigma in seeking help? Our Indian culture is based on worshipping our parents. We grow up listening to words like respect, obedience and tradition. Can we not add the words communication, unconditional love and support to this list? I look at the WHO research. The highest rate of suicide in India is among the age group of 15 to 29. Do we even talk to our teens about this? That evening, I am standing in the balcony, sipping some coffee and looking at the sunset. The children have taken the dogs and gone down to play on the beach. I spot my son. He is standing on the sand, right at the edge of the ocean and is flying a blue kite. The kite goes high and then swings low till it almost seems to fall into the water and all I want to say to him is that soon he will see that life is just like flying a kite. Sometimes you have to leave it loose, sometimes you have to hold on tight, sometimes your kite will fly effortlessly, sometimes you will not be able to control it and even when you are struggling to keep it afloat and the string is cutting into your hand, don't let go. The wind will change in your favour once again, my son. Just don't let go..

Each of these men, philosophers taking ethical measure of an age in which machines think faster than humans but regularly prove at least as flawed, repeatedly smack into a phenomenon that never troubled their intellectual predecessors: although humans have obviously survived every pox and meteor that nature has tossed at it until now, technology is something we toss back at our own peril. "On the bright side, it hasn't killed us yet either," says Nick Bostrom, who, when not refining doomsday data, researches how to extend the human life span.

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are life, liberty, and the pursuit of happiness. According to the science of biology, people were not ‘created’. They have evolved. And they certainly did not evolve to be ‘equal’. The idea of equality is inextricably intertwined with the idea of creation. The Americans got the idea of equality from Christianity, which argues that every person has a divinely created soul, and that all souls are equal before God. However, if we do not believe in the Christian myths about God, creation and souls, what does it mean that all people are ‘equal’? Evolution is based on difference, not on equality. Every person carries a somewhat different genetic code, and is exposed from birth to different environmental influences. This leads to the development of different qualities that carry with them different chances of survival. ‘Created equal’ should therefore be translated into ‘evolved differently’. Just as people were never created, neither, according to the science of biology, is there a ‘Creator’ who ‘endows’ them with anything. There is only a blind evolutionary process, devoid of any purpose, leading to the birth of individuals. ‘Endowed by their creator’ should be translated simply into ‘born’. Equally, there are no such things as rights in biology. There are only organs, abilities and characteristics. Birds fly not because they have a right to fly, but because they have wings. And it’s not true that these organs, abilities and characteristics are ‘unalienable’. Many of them undergo constant mutations, and may well be completely lost over time. The ostrich is a bird that lost its ability to fly. So ‘unalienable rights’ should be translated into ‘mutable characteristics’. And what are the characteristics that evolved in humans? ‘Life’, certainly. But ‘liberty’? There is no such thing in biology. Just like equality, rights and limited liability companies, liberty is something that people invented and that exists only in their imagination. From a biological viewpoint, it is meaningless to say that humans in democratic societies are free, whereas humans in dictatorships are unfree. And what about ‘happiness’? So far biological research has failed to come up with a clear definition of happiness or a way to measure it objectively. Most biological studies acknowledge only the existence of pleasure, which is more easily defined and measured. So ‘life, liberty, and the pursuit of happiness’ should be translated into ‘life and the pursuit of pleasure’. So here is that line from the American Declaration of Independence translated into biological terms: We hold these truths to be self-evident, that all men evolved differently, that they are born with certain mutable characteristics, and that among these are life and the pursuit of pleasure.

Doctors know nothing. Well. That's kind of unfair. Let's just say the world is unpredictable. Science is unreliable. It can't tell you who you are or what you'll want or how you'll feel. All these researchers are going crazy in their labs, trying to fit us into these little boxes so they can justify their jobs, or their government funding, or their life's work. They can theorize and they can give you a mean, median and mode but it's all standardized guesswork, made official by arrogance. You have to be pretty into yourself to think you can play a part in defining the identity of a bunch of people you don't know, of human beings with complicated shit going on in their bodies. They still don't know what certain parts of our brains do, they still don't know how to cure a common cold, and they say they know about sexuality, about gender. Well, you're not a man because you like football and you're not a woman because you're attracted to men and you're not a chick because you like to be the one who gives and you're not a dude because you like to receive or because sometimes you cry at dumb movies.

What I had was classic short-term PTSD. From an evolutionary perspective, it’s exactly the response you want to have when your life is in danger: you want to be vigilant, you want to avoid situations where you are not in control, you want to react to strange noises, you want to sleep lightly and wake easily, you want to have flashbacks and nightmares that remind you of specific threats to your life, and you want to be, by turns, angry and depressed. Anger keeps you ready to fight, and depression keeps you from being too active and putting yourself in more danger. Flashbacks also serve to remind you of the danger that’s out there—a “highly efficient single-event survival-learning mechanism,” as one researcher termed it. All humans react to trauma in this way, and most mammals do as well. It may be unpleasant, but it’s preferable to getting killed. Like

Soon after Harris’s HeLa-chicken study, a pair of researchers at New York University discovered that human-mouse hybrids lost their human chromosomes over time, leaving only the mouse chromosomes. This allowed scientists to begin mapping human genes to specific chromosomes by tracking the order in which genetic traits vanished. If a chromosome disappeared and production of a certain enzyme stopped, researchers knew the gene for that enzyme must be on the most recently vanished chromosome. Scientists in laboratories throughout North America and Europe began fusing cells and using them to map genetic traits to specific chromosomes, creating a precursor to the human genome map we have today.

Volunteering to help others is the right thing to do, and it also boosts personal happiness; a review of research by the Corporation for National and Community Service shows that those who aid the causes they value tend to be happier and in better health. They show fewer signs of physical and mental aging. And it's not just that helpful people also tend to be healthier and happier; helping others causes happiness. "Be selfless, if only for selfish reasons," as one of my happiness paradoxes holds. About one-quarter of Americans volunteer, and of those, a third volunteer for more than a hundred hours each year.

If you will not reveal yourself to others, you cannot reveal yourself to yourself. That does not only mean that you suppress who you are, although it also means that. It means that so much of what you could be will never be forced by necessity to come forward. This is a biological truth, as well as a conceptual truth. When you explore boldly, when you voluntarily confront the unknown, you gather information and build your renewed self out of that information. That is the conceptual element. However, researchers have recently discovered that new genes in the central nervous system turn themselves on when an organism is placed (or places itself) in a new situation. These genes code for new proteins. These proteins are the building blocks for new structures in the brain. This means that a lot of you is still nascent, in the most physical of senses, and will not be called forth by stasis. You have to say something, go somewhere and do things to get turned on.

Wisdom is really the key to wealth. With great wisdom, comes great wealth and success. Rather than pursuing wealth, pursue wisdom. The aggressive pursuit of wealth can lead to disappointment. Wisdom is defined as the quality of having experience, and being able to discern or judge what is true, right, or lasting. Wisdom is basically the practical application of knowledge. Rich people have small TVs and big libraries, and poor people have small libraries and big TVs. Become completely focused on one subject and study the subject for a long period of time. Don't skip around from one subject to the next. The problem is generally not money. Jesus taught that the problem was attachment to possessions and dependence on money rather than dependence on God. Those who love people, acquire wealth so they can give generously. After all, money feeds, shelters, and clothes people. They key is to work extremely hard for a short period of time (1-5 years), create abundant wealth, and then make money work hard for you through wise investments that yield a passive income for life. Don't let the opinions of the average man sway you. Dream, and he thinks you're crazy. Succeed, and he thinks you're lucky. Acquire wealth, and he thinks you're greedy. Pay no attention. He simply doesn't understand. Failure is success if we learn from it. Continuing failure eventually leads to success. Those who dare to fail miserably can achieve greatly. Whenever you pursue a goal, it should be with complete focus. This means no interruptions. Only when one loves his career and is skilled at it can he truly succeed. Never rush into an investment without prior research and deliberation. With preferred shares, investors are guaranteed a dividend forever, while common stocks have variable dividends. Some regions with very low or no income taxes include the following: Nevada, Texas, Wyoming, Delaware, South Dakota, Cyprus, Liechtenstein, Luxembourg, Panama, San Marino, Seychelles, Isle of Man, Channel Islands, Curaçao, Bahamas, British Virgin Islands, Brunei, Monaco, Qatar, United Arab Emirates, Saudi Arabia, Bahrain, Bermuda, Kuwait, Oman, Andorra, Cayman Islands, Belize, Vanuatu, and Campione d'Italia. There is only one God who is infinite and supreme above all things. Do not replace that infinite one with finite idols. As frustrated as you may feel due to your life circumstances, do not vent it by cursing God or unnecessarily uttering his name. Greed leads to poverty. Greed inclines people to act impulsively in hopes of gaining more. The benefit of giving to the poor is so great that a beggar is actually doing the giver a favor by allowing the person to give. The more I give away, the more that comes back. Earn as much as you can. Save as much as you can. Invest as much as you can. Give as much as you can.

Most people who spew hatred aren't very intelligent or motivated. They tend to be lazy, and if for some reason they are coaxed into picking up a pen, their messages are mostly incoherent and largely illiterate. Their spelling and sentence structure tends to be atrocious, so it's hard to take offense at anything they'd say even when they do write. After all, if they're not motivated or intelligent enough to research the simple spelling of a word in a dictionary, then you know they certainly aren't going to take the time to research the case.

The key to the scientist's purpose is the idea that every phenomenon is the product of a certain given set of condition. In his laboratory he hopes to reconstitute the set of conditions, however complex they may be, which, once they are fully reconstituted, cannot fail to give rise to the phenomenon he is after, life. In other words he seeks to start off a mechanically fated chain-reaction; and of course, in enumerating the conditions that have made it possible for him to manufacture his phenomenon he systematically discounts the huge mental toils, the plodding, methodical research, of himself and others. Thus, by a singular contradiction, he succeeds in convincing himself and, of course, attempts to persuade others, that he has arrived at the origin of his phenomenon; he sets out to demonstrate that everything in the universe runs perfectly smoothly by itself, without any creative power at anytime intruding.

Writing a novel is like making soup. The base is a broth we make up wholesale—for instance, I have one child, not five, and am not only not a doctor but, in fact, am made woozy by paper cuts. Then, to that entirely made-up broth, we add a sprinkling of research, some chunks of childhood memories, a handful of sautéed morsels overheard at the playground, a few diced bits we weren’t planning on but turned out to need for depth of flavor, and some finely chopped pieces of our own lives. Simmer until all the disparate parts mellow and blend but still enhance and augment one another. This is how you cook a novel. Some made up, some real life, all true.

And in the late nineties, two women sued Hopkins, claiming that its researchers had knowingly exposed their children to lead, and hadn’t promptly informed them when blood tests revealed that their children had elevated lead levels—even when one developed lead poisoning. The research was part of a study examining lead abatement methods, and all families involved were black. The researchers had treated several homes to varying degrees, then encouraged landlords to rent those homes to families with children so they could then monitor the children’s lead levels.

Hi there, cutie." Ash turned his head to find an extremely attractive college student by his side. With black curly hair, she was dressed in jeans and a tight green top that displayed her curves to perfection. "Hi." "You want to go inside for a drink? It's on me." Ash paused as he saw her past, present, and future simultaneously in his mind. Her name was Tracy Phillips. A political science major, she was going to end up at Harvard Med School and then be one of the leading researchers to help isolate a mutated genome that the human race didn't even know existed yet. The discovery of that genome would save the life of her youngest daughter and cause her daughter to go on to medical school herself. That daughter, with the help and guidance of her mother, would one day lobby for medical reforms that would change the way the medical world and governments treated health care. The two of them would shape generations of doctors and save thousands of lives by allowing people to have groundbreaking medical treatments that they wouldn't have otherwise been able to afford. And right now, all Tracy could think about was how cute his ass was in leather pants, and how much she'd like to peel them off him. In a few seconds, she'd head into the coffee shop and meet a waitress named Gina Torres. Gina's dream was to go to college herself to be a doctor and save the lives of the working poor who couldn't afford health care, but because of family problems she wasn't able to take classes this year. Still Gina would tell Tracy how she planned to go next year on a scholarship. Late tonight, after most of the college students were headed off, the two of them would be chatting about Gina's plans and dreams. And a month from now, Gina would be dead from a freak car accident that Tracy would see on the news. That one tragic event combined with the happenstance meeting tonight would lead Tracy to her destiny. In one instant, she'd realize how shallow her life had been, and she'd seek to change that and be more aware of the people around her and of their needs. Her youngest daughter would be named Gina Tory in honor of the Gina who was currently busy wiping down tables while she imagined a better life for everyone. So in effect, Gina would achieve her dream. By dying she'd save thousands of lives and she'd bring health care to those who couldn't afford it... The human race was an amazing thing. So few people ever realized just how many lives they inadvertently touched. How the right or wrong word spoken casually could empower or destroy another's life. If Ash were to accept Tracy's invitation for coffee, her destiny would be changed and she would end up working as a well-paid bank officer. She'd decide that marriage wasn't for her and go on to live her life with a partner and never have children. Everything would change. All the lives that would have been saved would be lost. And knowing the nuance of every word spoken and every gesture made was the heaviest of all the burdens Ash carried. Smiling gently, he shook his head. "Thanks for asking, but I have to head off. You have a good night." She gave him a hot once-over. "Okay, but if you change your mind, I'll be in here studying for the next few hours." Ash watched as she left him and entered the shop. She set her backpack down at a table and started unpacking her books. Sighing from exhaustion, Gina grabbed a glass of water and made her way over to her... And as he observed them through the painted glass, the two women struck up a conversation and set their destined futures into motion. His heart heavy, he glanced in the direction Cael had vanished and hated the future that awaited his friend. But it was Cael's destiny. His fate... "Imora thea mi savur," Ash whispered under his breath in Atlantean. God save me from love.

I later learned that while Elsie was at Crownsville, scientists often conducted research on patients there without consent, including one study titled "Pneumoencephalographic and skull X-ray studies in 100 epileptics." Pneumoencephalography was a technique developed in 1919 for taking images of the brain, which floats in a sea of liquid. That fluid protects the brain from damage, but makes it very difficult to X-ray, since images taken through fluid are cloudy. Pneumoencephalography involved drilling holes into the skulls of research subjects, draining the fluid surrounding their brains, and pumping air or helium into the skull in place of the fluid to allow crisp X-rays of the brain through the skull. the side effects--crippling headaches, dizziness, seizures, vomiting--lasted until the body naturally refilled the skull with spinal fluid, which usually took two to three months. Because pneumoencephalography could cause permanent brain damage and paralysis, it was abandoned in the 1970s. "There is no evidence that the scientists who did research on patients at Crownsville got consent from either the patients of their parents. Bases on the number of patients listed in the pneumoencephalography studyand the years it was conducted, Lurz told me later, it most likely involved every epileptic child in the hospital including Elsie. The same is likely true of at lest on other study called "The Use of Deep Temporal Leads in the Study of Psychomotor Epilepsy," which involved inserting metal probes into patients' brains.

It's not the concept of marriage I have a problem with. I'd like to get married too. A couple times. It's the actual wedding that pisses me off. The problem is that everyone who gets married seems to think that they are the first person in the entire universe to do it, and that the year leading up to the event revolves entirely around them. You have to throw them showers, bachelorette weekends, buy a bridesmaid dress, and then buy a ticket to some godforsaken town wherever they decide to drag you. If you're really unlucky, they'll ask you to recite a poem at their wedding. That's just what I want to do- monitor my drinking until I'm done with my public service announcement. And what do we get out of it, you ask? A dry piece of chicken and a roll in the hay with their hillbilly cousin. I could get that at home, thanks. Then they have the audacity to go shopping and pick out their own gifts. I want to know who the first person was who said this was okay. After spending all that money on a bachelorette weekend, a shower, and often a flight across the country, they expect you to go to Williams Sonoma or Pottery Barn and do research? Then they send you a thank-you note applauding you for such a thoughtful gift. They're the one who picked it out! I always want to remind the person that absolutely no thought went into typing in a name and having a salad bowl come up.

Trying softer isn’t about knowing or doing the right thing; it’s about being gentle with ourselves in the face of pain that is keeping us stuck. Because no matter how hard we try, we can’t hate or shame ourselves into change. Only love can move us toward true growth. This is the love given to us by a gentle, kind, compassionate, good God—and the love we are invited to give ourselves too. Kristin Neff, the foremost researcher in the field of self-compassion, points out that compassion is different from empathy in that empathy is feeling with someone else, whereas compassion means to suffer with someone and then allow ourselves to be moved by that pain so we are motivated into action.[

The Lackses aren’t the only ones who heard from a young age that Hopkins and other hospitals abducted black people. Since at least the 1800s, black oral history has been filled with tales of “night doctors” who kidnapped black people for research. And there were disturbing truths behind those stories. Some of the stories were conjured by white plantation owners taking advantage of the long-held African belief that ghosts caused disease and death. To discourage slaves from meeting or escaping, slave owners told tales of gruesome research done on black bodies, then covered themselves in white sheets and crept around at night, posing as spirits coming to infect black people with disease or steal them for research. Those sheets eventually gave rise to the white hooded cloaks of the Ku Klux Klan.

A couple of years ago, I read the findings of a study on the effects of divorced and separated parents talking negatively about their exes in the presence of their children. What I remember about the study most vividly is really just one thing: that it's devastating for a child to hear one parent speak ill of the other. In fact, so much so that the researchers found it was less psychologically damaging if a parent said directly to the child "You are a worthless piece of shit" than it was for a parent to say "Your mother/father is a worthless piece of shit." I don't remember if they had any theories about why that was so, but it made sense to me. I think we all have something sturdier inside of us that rears up when we're being attacked that we simply can't call upon when someone we love is being attacked, especially if that someone is our parent, half of us-the primal other- and the person doing the attacking is the other half, the other primal other.

History proves beyond any possibility of doubt that no religion has ever given a stimulus to scientific progress comparable to that of Islam. The encouragement which learning and scientific research received from Islamic theology resulted in the splendid cultural achievements in the days of the Umayyads and Abbasids and the Arab rule in Sicily and Spain. I do not mention this in order that we might boast of those glorious memories at a time when the Islamic world has forsaken its own traditions and reverted to spiritual blindness and intellectual poverty. We have no right, in our present misery, to boast of past glories. But we must realize that it was the negligence of the Muslims and not any deficiency in the teachings of Islam that caused our present decay. Islam has never been a barrier to progress and science. It appreciates the intellectual activities of man to such a degree as to place him above the angels. No other religion ever went so far in asserting the dominance of reason and, consequently, of learning, above all other manifestations of human life.

Patients in persistent vegetative state – or PVS as it is called for short – seem to be awake because their eyes are open, yet they show no awareness or responsiveness to the outside world. They are conscious, some would say, but there is no content to their consciousness. They have become an empty shell, there is nobody at home. Yet recent research with functional brain scans shows this is not always the case. Some of these patients, despite being mute and unresponsive, seem to have some kind of activity going on in their brains, and some kind of awareness of the outside world. It is not, however, at all clear what it means. Are they in some kind of perpetual dream state? Are they in heaven, or in hell? Or just dimly aware, with only a fragment of consciousness of which they themselves

The Latin word finis has two meanings: the end or the finish, and a goal to reach. A man who could not see the end of his "provisional existence" was not able to aim at an ultimate goal in life. He ceased living for the future, in contrast to a man in normal life. Therefore the whole structure of his inner life changed; signs of decay set in which we know from other areas of life. The unemployed worker, for example, is in a similar position. His existence has become provisional and in a certain sense he cannot live for the future or aim at a goal. Research work done on unemployed miners has shown that they suffer from a peculiar sort of deformed time-inner time- which is a result of their unemployed state. Prisoners, too, suffered from this strange "time-experience." In camp, a small time unit, a day, for example, filled with hourly tortures and fatigue, appeared endless. A larger time unit, perhaps a week, seemed to pass very quickly. My comrades agreed when I said that in a camp a day lasted longer than a week.

I have tried to show death from the perspective of the soul in order to ease the pain of those left behind. As Plato said, “Once free of the body, the soul is able to see truth clearly because it is more pure than before and recalls the pure ideas which it knew before.” Survivors must learn to function again without the physical presence of the person they loved by trusting the departed soul is still with them. Acceptance of loss comes one day at a time. Healing is a progression of mental steps that begins with having faith you are not truly alone. In order to complete the life contract you made in advance with the departed, it is necessary to rejoin the rest of humanity as an active participant. You will see your love again soon enough. I am hopeful my years of research into the life we lead as souls may assist survivors in recognizing that death only exchanges one reality for another in the long continuum of existence.

The year before, I’d been so anxious to do research in the Old South Collections. The archives had fascinated me. Made me happy for the first time in my socially awkward life. But there was a catch when you did research on slavery: you couldn’t only focus on the parts you wanted. You had to wade through everything, in order to get to the documents you needed. You had to look at the slave auctions and whippings. The casual cruelty that indicated the white men who’d owned Black folks didn’t consider them human beings. When I began doing research in the Pinchard family papers, I wasn’t reading about strangers anymore. These were my own ancestors, Black and white. Samuel Pinchard was the great-grandfather of Uncle Root and Dear Pearl.

He had no longer free energy enough for spontaneous research and speculative thinking, but by the bedside of patients the direct external calls on his judgment and sympathies brought the added impulse needed to draw him out of himself. It was not simply that beneficent harness of routine which enables silly men to live respectably and unhappy men to live calmly - it was a perpetual claim on the immediate fresh application of thought, and on the consideration of another's need and trial. Many of us looking back through life would say that the kindest man we have ever known has been a medical man, or perhaps that surgeon whose fine tact, directed by deeply-informed perception, has come to us in our need with a more sublime beneficence than that of miracle-workers. Some of that twice-blessed mercy was always with Lydgate in his work at the Hospital or in private houses, serving better than any opiate to quiet and sustain him under anxieties and his sense of mental degeneracy.

What do you remember about your life? When was the last time you felt joyful? What about devastated? Research shows you’re much more likely to be able to answer the second question than the first. Negative emotions carve deep ruts in our brains and are memorized by our bodies so they can be replayed over and over and over again. Positive emotions like joy and peace and love don’t always have the same impact. Do you want to get to the end of your life and remember only the negative? What parts do you want to remember? What we write down is what we remember. It’s like a time capsule in a way, a lifeline back to the best parts of ourselves. A little popcorn trail of words we can follow so that we never lose sight of the path we’re on. Words help us see ourselves more clearly. They help us remember who we are and what we’re here for. They help others remember us, too.

Mind you, I cannot swear that my story is true. It may have been a dream; or worse, a symptom of some severe mental disorder. But I believe it is true. After all, how are we to know what things there are on earth? Strange monstrosities still exist, and foul, incredible perversions. Every war, each new geographical or scientific discovery, brings to light some new bit of ghastly evidence that the world is not altogether the same place we fondly imagine it to be. Sometimes peculiar incidents occur which hint of utter madness. How can we be sure that our smug conceptions of reality actually exist? To one man in a million dreadful knowledge is revealed, and the rest of us remain mercifully ignorant. There have been travelers who never came back, and research workers who disappeared. Some of those who did return were deemed mad because of what they told, and others sensibly concealed the wisdom that had so horribly been revealed. Blind as we are, we know a little of what lurks beneath our normal life. There have been tales of sea serpents and creatures of the deep; legends of dwarfs and giants; records of queer medical horrors and unnatural births. Stunted nightmares of men's personalities have blossomed into being under the awful stimulus of war, or pestilence, or famine. There have been cannibals, necrophiles, and ghouls; loathsome rites of worship and sacrifice; maniacal murders, and blasphemous crimes. When I think, then, of what I saw and heard, and compare it with certain other grotesque and unbelievable authenticities, I begin to fear for my reason. ("The Mannikin")

To the horror of those who can genuinely claim to have suffered from its effects, alienation has proved a highly profitable commodity in the cultural marketplace. Modernist art with its dissonances and torments, to take one example, has become the staple diet of an increasingly voracious army of culture consumers who know good investments when they see them. The avant-garde, if indeed the term can still be used, has become an honored ornament of our cultural life, less to be feared than feted. The philosophy of existentialism, to cite another case, which scarcely a generation ago seemed like a breath of fresh air, has now degenerated into a set of easily manipulated clichés and sadly hollow gestures. This decline occurred, it should be noted, not because analytic philosophers exposed the meaninglessness of its categories, but rather as a result of our culture’s uncanny ability to absorb and defuse even its most uncompromising opponents.

Several years ago, researchers at the University of Minnesota identified 568 men and women over the age of seventy who were living independently but were at high risk of becoming disabled because of chronic health problems, recent illness, or cognitive changes. With their permission, the researchers randomly assigned half of them to see a team of geriatric nurses and doctors—a team dedicated to the art and science of managing old age. The others were asked to see their usual physician, who was notified of their high-risk status. Within eighteen months, 10 percent of the patients in both groups had died. But the patients who had seen a geriatrics team were a quarter less likely to become disabled and half as likely to develop depression. They were 40 percent less likely to require home health services. These were stunning results. If scientists came up with a device—call it an automatic defrailer—that wouldn’t extend your life but would slash the likelihood you’d end up in a nursing home or miserable with depression, we’d be clamoring for it. We wouldn’t care if doctors had to open up your chest and plug the thing into your heart. We’d have pink-ribbon campaigns to get one for every person over seventy-five. Congress would be holding hearings demanding to know why forty-year-olds couldn’t get them installed. Medical students would be jockeying to become defrailulation specialists, and Wall Street would be bidding up company stock prices. Instead, it was just geriatrics. The geriatric teams weren’t doing lung biopsies or back surgery or insertion of automatic defrailers. What they did was to simplify medications. They saw that arthritis was controlled. They made sure toenails were trimmed and meals were square. They looked for worrisome signs of isolation and had a social worker check that the patient’s home was safe. How do we reward this kind of work? Chad Boult, the geriatrician who was the lead investigator of the University of Minnesota study, can tell you. A few months after he published the results, demonstrating how much better people’s lives were with specialized geriatric care, the university closed the division of geriatrics.

Look everywhere. There are miracles and curiosities to fascinate and intrigue for many lifetimes: the intricacies of nature and everything in the world and universe around us from the miniscule to the infinite; physical, chemical and biological functionality; consciousness, intelligence and the ability to learn; evolution, and the imperative for life; beauty and other abstract interpretations; language and other forms of communication; how we make our way here and develop social patterns of culture and meaningfulness; how we organise ourselves and others; moral imperatives; the practicalities of survival and all the embellishments we pile on top; thought, beliefs, logic, intuition, ideas; inventing, creating, information, knowledge; emotions, sensations, experience, behaviour. We are each unique individuals arising from a combination of genetic, inherited, and learned information, all of which can be extremely fallible. Things taught to us when we are young are quite deeply ingrained. Obviously some of it (like don’t stick your finger in a wall socket) is very useful, but some of it is only opinion – an amalgamation of views from people you just happen to have had contact with. A bit later on we have access to lots of other information via books, media, internet etc, but it is important to remember that most of this is still just opinion, and often biased. Even subjects such as history are presented according to the presenter’s or author’s viewpoint, and science is continually changing. Newspapers and TV tend to cover news in the way that is most useful to them (and their funders/advisors), Research is also subject to the decisions of funders and can be distorted by business interests. Pretty much anyone can say what they want on the internet, so our powers of discernment need to be used to a great degree there too. Not one of us can have a completely objective view as we cannot possibly have access to, and filter, all knowledge available, so we must accept that our views are bound to be subjective. Our understanding and responses are all very personal, and our views extremely varied. We tend to make each new thing fit in with the picture we have already started in our heads, but we often have to go back and adjust the picture if we want to be honest about our view of reality as we continually expand it. We are taking in vast amounts of information from others all the time, so need to ensure we are processing that to develop our own true reflection of who we are.

Above all, we are in need of a renewed Enlightenment, which will base itself on the proposition that the proper study of mankind is man, and woman. This Enlightenment will not need to depend, like its predecessors, on the heroic breakthroughs of a few gifted and exceptionally courageous people. It is within the compass of the average person. The study of literature and poetry, both for its own sake and for the eternal ethical questions with which it deals, can now easily depose the scrutiny of sacred texts that have been found to be corrupt and confected. The pursuit of unfettered scientific inquiry, and the availability of new findings to masses of people by easy electronic means, will revolutionize our concepts of research and development. Very importantly, the divorce between the sexual life and fear, and the sexual life and disease, and the sexual life and tyranny, can now at last be attempted, on the sole condition that we banish all religions from the discourse. And all this and more is, for the first time in our history, within the reach if not the grasp of everyone. However, only the most naive utopian can believe that this new humane civilization will develop, like some dream of “progress,” in a straight line. We have first to transcend our prehistory, and escape the gnarled hands which reach out to drag us back to the catacombs and the reeking altars and the guilty pleasures of subjection and abjection. “Know yourself,” said the Greeks, gently suggesting the consolations of philosophy. To clear the mind for this project, it has become necessary to know the enemy, and to prepare to fight it.

I do not write every day. I write to the questions and issues before me. I write to deadlines. I write out of my passions. And I write to make peace with my own contradictory nature. For me, writing is a spiritual practice. A small bowl of water sits on my desk, a reminder that even if nothing is happening on the page, something is happening in the room--evaporation. And I always light a candle when I begin to write, a reminder that I have now entered another realm, call it the realm of the Spirit. I am mindful that when one writes, one leaves this world and enters another. My books are collages made from journals, research, and personal experience. I love the images rendered in journal entries, the immediacy that is captured on the page, the handwritten notes. I love the depth of ideas and perspective that research brings to a story, be it biological or anthropological studies or the insights brought to the page by the scholarly work of art historians. When I go into a library, I feel like I am a sleuth looking to solve a mystery. I am completely inspired by the pursuit of knowledge through various references. I read newpapers voraciously. I love what newspapers say about contemporary culture. And then you go back to your own perceptions, your own words, and weigh them against all you have brought together. I am interested in the kaleidoscope of ideas, how you bring many strands of thought into a book and weave them together as one piece of coherent fabric, while at the same time trying to create beautiful language in the service of the story. This is the blood work of the writer. Writing is also about a life engaged. And so, for me, community work, working in the schools or with grassroots conservation organizations is another critical component of my life as a writer. I cannot separate the writing life from a spiritual life, from a life as a teacher or activist or my life intertwined with family and the responsibilities we carry within our own homes. Writing is daring to feel what nurtures and breaks our hearts. Bearing witness is its own form of advocacy. It is a dance with pain and beauty.

This distorted lens may lead someone studying human sexuality to ask: “Where are you on a spectrum from straight to gay?” This question would miss a pattern we found in our data suggesting that people's arousal systems are not bundled by the gender of whatever it is that turns them on: 4.5% of men find the naked male form aversive but penises arousing, while 6.7% of women find the female form arousing, but vaginas aversive. Using simplified community identifications like the gay-straight spectrum to investigate how and why arousal patterns develop is akin to studying historic human migration patterns by distributing a research survey asking respondents to report their position on a spectrum from “white” to “person of color.” Yes, “person of color,” like the concept of “gay,” is a useful moniker to understand the life experiences of a person, but a person’s place on a “white” to “person of color” spectrum tells us little about their ethnicity, just as a person’s place on a scale of gay to straight tells us little about their underlying arousal patterns. The old way of looking at arousal limits our ability to describe sexuality to a grey scale. We miss that there is no such thing as attraction to just “females,” but rather a vast array of arousal systems that react to stimuli our society typically associates with “females” including things like vaginas, breasts, the female form, a gait associated with a wider hip bone, soft skin, a higher tone of voice, the gender identity of female, a person dressed in “female” clothing, and female gender roles. Arousal from any one of these things correlates with the others, but this correlation is lighter than a gay-straight spectrum would imply. Our data shows it is the norm for a person to derive arousal from only a few of these stimuli sets and not others. Given this reality, human sexuality is not well captured by a single sexual spectrum. Moreover, contextualizing sexuality as a contrast between these communities and a societal “default” can obscure otherwise-glaring data points. Because we contrast “default” female sexuality against “other” groups, such as the gay community and the BDSM community, it is natural to assume that a “typical” woman is most likely to be very turned on by the sight of male genitalia or the naked male form and that she will be generally disinterested in dominance displays (because being gay and/or into BDSM would be considered atypical, a typical woman must be defined as the opposite of these “other,” atypical groups). Our data shows this is simply not the case. The average female is more likely to be very turned on by seeing a person act dominant in a sexual context than she is to be aroused by either male genitalia or the naked male form. The average woman is not defined by male-focused sexual attraction, but rather dominance-focused sexual attraction. This is one of those things that would have been blindingly obvious to anyone who ran a simple survey of arousal pathways in the general American population, but has been overlooked because society has come to define “default” sexuality not by what actually turns people on, but rather in contrast to that which groups historically thought of as “other.

When we strike a balance between the challenge of an activity and our skill at performing it, when the rhythm of the work itself feels in sync with our pulse, when we know that what we're doing matters, we can get totally absorbed in our task. That is happiness. The life coach Martha Beck asks new potential clients, "Is there anything you do regularly that makes you forget what time it is?" That forgetting -- that pure absorption -- is what the psychologist Mihaly Csikzentmihalyi calls "flow" or optimal experience. In an interview with Wired magazine, he described flow as "being completely involved in an activity for its own sake. The ego falls away. Time flies. Every action, movement and thought follows inevitably from the previous one, like playing jazz. Your whole being is involved, and you're using your skills to the utmost." In a typical day that teeters between anxiety and boredom, flow experiences are those flashes of intense living -- bright against the dull. These optimal experiences can happen when we're engaged in work paid and unpaid, in sports, in music, in art. The researchers Maria Allison and Margaret Duncan have studied the role of flow in women's lives and looked at factors that contributed to what they call "antiflow." Antiflow was associated with repetitive household tasks, repetitive tasks at work, unchallenging tasks, and work we see as meaningless. But there's an element of chaos when it comes to flow. Even if we're doing meaningful and challenging work, that sense of total absoprtion can elude us. We might get completely and beautifully lost in something today, and, try as we might to re-create the same conditions tomorrow, our task might jsut feel like, well, work. In A Life of One's Own, Marion Milner described her effort to re-create teh conditions of her own recorded moments of happiness, saying, "Often when I felt certain that I had discovered the little mental act which produced the change I walked on air, exulting that I had found the key to my garden of delight and could slip through the door whenever I wished. But most often when I came again the place seemed different, the door overgrown with thorns and my key stuck in the lock. It was as if the first time I had said 'abracadabra' the door had opened, but the next time I must use a different word. (123-124).

She’d never had feelings about any man that were important enough to be real romantic love. Affection, lust, yes those things. Instants in time with someone that had touched her, yes that too. But she found no one for romance that she could look up to, that was real , an individual that wasn’t made up of bits and pieces of clichés, buffeted about on the tide of their wants and the opinions of others, no goal, no point of view that they understood themselves why they held it. She had researched him when she was assigned to protect him, she told him. She had not understood in the beginning. “You were a man that had it all! Worthy and courageous military action; you grew up, came of age in war. A successful career, status in letters, a full professorship at a prestigious university if you wanted it. Accrued wealth and income enough to live however you wanted. Beautiful women in your life … you do not show the full measure of your years in either looks or fitness. “You were a full fledged member of the oligarchy, though at a modest level. Yet you threw it all away! You started your novel, became a thorn in the side of the establishment,” she told him. “I didn’t understand until I read the fragment of manuscript that you had Jean Augereau print out for you. You were on a crusade … totally focused! I saw that you were something special then,” she told him, “That’s when you began to become very special to me!

Until I was twenty I was sure there was a being who could see everything I did and who didn't like most of it. He seemed to care about minute aspects of my life, like on what day of the week I ate a piece of meat. And yet, he let earthquakes and mudslides take out whole communities, apparently ignoring the saints among them who ate their meat on the assigned days. Eventually, I realized that I didn't believe there was such a being. It didn't seem reasonable. And I assumed that I was an atheist. As I understood the word, it meant that I was someone who didn't believe in a God; I was without a God. I didn't broadcast this in public because I noticed that people who do believe in a god get upset to hear that others don't. (Why this is so is one of the most pressing of human questions, and I wish a few of the bright people in this conversation would try to answer it through research.) But, slowly I realized that in the popular mind the word atheist was coming to mean something more - a statement that there couldn't be a God. God was, in this formulation, not possible, and this was something that could be proved. But I had been changed by eleven years of interviewing six or seven hundred scientists around the world on the television program Scientific American Frontiers. And that change was reflected in how I would now identify myself. The most striking thing about the scientists I met was their complete dedication to evidence. It reminded me of the wonderfully plainspoken words of Richard Feynman who felt it was better not to know than to know something that was wrong.

I later learned that while Elsie was at Crownsville, scientists often conducted research on patients there without consent, including one study titled “Pneumoencephalographic and skull X-ray studies in 100 epileptics.” Pneumoencephalography was a technique developed in 1919 for taking images of the brain, which floats in a sea of fluid. That fluid protects the brain from damage, but makes it very difficult to X-ray, since images taken through fluid are cloudy. Pneumoencephalography involved drilling holes into the skulls of research subjects, draining the fluid surrounding their brains, and pumping air or helium into the skull in place of the fluid to allow crisp X-rays of the brain through the skull. The side effects—crippling headaches, dizziness, seizures, vomiting—lasted until the body naturally refilled the skull with spinal fluid, which usually took two to three months. Because pneumoencephalography could cause permanent brain damage and paralysis, it was abandoned in the 1970s. There

There are four independent brain circuits that influence our lasting well-being, Davidson explained. The first is “our ability to maintain positive states.” It makes sense that the ability to maintain positive states or positive emotions would directly impact one’s ability to experience happiness. These two great spiritual leaders were saying that the fastest way to this state is to start with love and compassion. The second circuit is responsible for “our ability to recover from negative states.” What was most fascinating to me was that these circuits were totally independent. One could be good at maintaining positive states but easily fall into an abyss of a negative state from which one had a hard time recovering. That explained a lot in my life. The third circuit, also independent but essential to the others, is “our ability to focus and avoid mind-wandering.” This of course was the circuit that so much of meditation exists to develop. Whether it was focusing on one’s breath, or a mantra, or the analytic meditation that the Dalai Lama did each morning, this ability to focus one’s attention was fundamental. The fourth and final circuit is “our ability to be generous.” That was amazing to me: that we had an entire brain circuit, one of four, devoted to generosity. It is no wonder that our brains feel so good when we help others or are helped by others, or even witness others being helped, which Ekman had described as the elevation that is one dimension of joy. There was strong and compelling research that we come factory equipped for cooperation, compassion, and generosity.

We have arrived at an interesting moment in the evolution of our species when a smart person in a first-world culture is pestered by two contradictory feelings: first that he is as special a creature as nature has yet produced and second that he's not very special at all, just excited matter here for a while and off again into universal dark matter. This first feeling inflates him and makes him want to puff out his chest and preen a bit. This second feeling makes him want to crawl in a hole, act carelessly, or sit inert on the sofa. How unfortunate for a creature to be buffeted in such contradictory ways! These twin feelings lead a person to the following pair of conclusions: that while he is perhaps quite smart, he is nevertheless rather like a cockroach, trapped with a brain that really isn't big enough for his purposes, perhaps trapped in a corner of an academic discipline, a research field, a literary genre, or in some other small place, trapped by his creatureliness, and trapped by life's very smallness. I would like to dub this the god-bug syndrome: the prevalent and perhaps epidemic feeling of greatness walking hand-in-hand with smallness that plagues so many people today.

As a result of its investigation, the NIH said that to qualify for funding, all proposals for research on human subjects had to be approved by review boards—independent bodies made up of professionals and laypeople of diverse races, classes, and backgrounds—to ensure that they met the NIH’s ethics requirements, including detailed informed consent. Scientists said medical research was doomed. In a letter to the editor of Science, one of them warned, “When we are prevented from attempting seemingly innocuous studies of cancer behavior in humans … we may mark 1966 as the year in which all medical progress ceased.” Later that year, a Harvard anesthesiologist named Henry Beecher published a study in the New England Journal of Medicine showing that Southam’s research was only one of hundreds of similarly unethical studies. Beecher published a detailed list of the twenty-two worst offenders, including researchers who’d injected children with hepatitis and others who’d poisoned patients under anesthesia using carbon dioxide. Southam’s study was included as example number 17. Despite scientists’ fears, the ethical crackdown didn’t slow scientific progress. In fact, research flourished. And much of it involved HeLa. 18

Is it possible nevertheless that our consumer culture does make good on its promises, or could do so? Might these, if fulfilled, lead to a more satisfying life? When I put the question to renowned psychologist Tim Krasser, professor emeritus of psychology at Knox College, his response was unequivocal. "Research consistently shows," he told me, "that the more people value materialistic aspirations as goals, the lower their happiness and life satisfaction and the fewer pleasant emotions they experience day to day. Depression, anxiety, and substance abuse also tend to be higher among people who value the aims encouraged by consumer society." He points to four central principles of what he calls ACC — American corporate capitalism: it "fosters and encourages a set of values based on self-interest, a strong desire for financial success, high levels of consumption, and interpersonal styles based on competition." There is a seesaw oscillation, Tim found, between materialistic concerns on the one hand and prosocial values like empathy, generosity, and cooperation on the other: the more the former are elevated, the lower the latter descend. For example, when people strongly endorse money, image, and status as prime concerns, they are less likely to engage in ecologically beneficial activities and the emptier and more insecure they will experience themselves to be. They will have also lower-quality interpersonal relationships. In turn, the more insecure people feel, the more they focus on material things. As materialism promises satisfaction but, instead, yields hollow dissatisfaction, it creates more craving. This massive and self-perpetuating addictive spiral is one of the mechanisms by which consumer society preserves itself by exploiting the very insecurities it generates. Disconnection in all its guises — alienation, loneliness, loss of meaning, and dislocation — is becoming our culture's most plentiful product. No wonder we are more addicted, chronically ill, and mentally disordered than ever before, enfeebled as we are by such malnourishment of mind, body and soul.

If the passage absolutely demands cursing, be moderate. A little of it goes a long way. I've seen beginning writers pepper curse words through sentence after sentence. 'If you don't -blanking- get your -blanking-blank-blank- in to this house this -blanking- minute, I'm going to -blank- your -blank- and nail it to the -blanking- door.' Two things happen when I read this junk: I get bored and I get angry. I didn't pick up your book to read garbage. If this is as clever as you can be, I don't want to read your prose. In life if you met someone who spoke like this, you'd want to flee. Then why put this stuff on the page? As near as I can determine, this abomination occurs because a writer is corrupted by the awful -blanking- dialog that movies inflict on us these days. It's also a sign of insecurity. The writer wonders if the dialog is strong enough and decides a lot of -blanking-blank- will do the trick. Someone might object that this kind of dialog is realistic in certain situations--intense scenes involving policemen or soldiers for example. I can only reply that in my research I spend considerable time with policemen and soldiers. Few of them curse any more than a normal person would. This garbage isn't realistic. It merely draws attention to itself and holds back the story. Use it sparingly.

things were created by God and for God, no exceptions. Every note of music. Every color on the palette. Every flavor that tingles the taste buds. Arnold Summerfield, the German physicist and pianist, observed that a single hydrogen atom, which emits one hundred frequencies, is more musical than a grand piano, which only emits eighty-eight frequencies. Every single atom is a unique expression of God’s creative genius. And that means every atom is a unique expression of worship. According to composer Leonard Bernstein, the best translation of Genesis 1:3 and several other verses in Genesis 1 is not “and God said.” He believed a better translation is “and God sang.” The Almighty sang every atom into existence, and every atom echoes that original melody sung in three-part harmony by the Father, Son, and Holy Spirit. Did you know that the electron shell of the carbon atom produces the same harmonic scale as the Gregorian chant? Or that whale songs can travel thousands of miles underwater? Or that meadowlarks have a range of three hundred notes? But the songs we can hear audibly are only one instrument in the symphony orchestra called creation. Research in the field of bioacoustics has revealed that we are surrounded by millions of ultrasonic songs. Supersensitive sound instruments have discovered that even earthworms make faint staccato sounds! Lewis Thomas put it this way: “If we had better hearing, and could discern the descants [singing] of sea birds, the rhythmic tympani [drumming] of schools of mollusks, or even the distant harmonics of midges [flies] hanging over meadows in the sun, the combined sound might lift us off our feet.” Someday the sound will lift us off our feet. Glorified eardrums will reveal millions of songs previously inaudible to the human ear.

The Loneliness of the Military Historian Confess: it's my profession that alarms you. This is why few people ask me to dinner, though Lord knows I don't go out of my way to be scary. I wear dresses of sensible cut and unalarming shades of beige, I smell of lavender and go to the hairdresser's: no prophetess mane of mine, complete with snakes, will frighten the youngsters. If I roll my eyes and mutter, if I clutch at my heart and scream in horror like a third-rate actress chewing up a mad scene, I do it in private and nobody sees but the bathroom mirror. In general I might agree with you: women should not contemplate war, should not weigh tactics impartially, or evade the word enemy, or view both sides and denounce nothing. Women should march for peace, or hand out white feathers to arouse bravery, spit themselves on bayonets to protect their babies, whose skulls will be split anyway, or,having been raped repeatedly, hang themselves with their own hair. There are the functions that inspire general comfort. That, and the knitting of socks for the troops and a sort of moral cheerleading. Also: mourning the dead. Sons,lovers and so forth. All the killed children. Instead of this, I tell what I hope will pass as truth. A blunt thing, not lovely. The truth is seldom welcome, especially at dinner, though I am good at what I do. My trade is courage and atrocities. I look at them and do not condemn. I write things down the way they happened, as near as can be remembered. I don't ask why, because it is mostly the same. Wars happen because the ones who start them think they can win. In my dreams there is glamour. The Vikings leave their fields each year for a few months of killing and plunder, much as the boys go hunting. In real life they were farmers. The come back loaded with splendour. The Arabs ride against Crusaders with scimitars that could sever silk in the air. A swift cut to the horse's neck and a hunk of armour crashes down like a tower. Fire against metal. A poet might say: romance against banality. When awake, I know better. Despite the propaganda, there are no monsters, or none that could be finally buried. Finish one off, and circumstances and the radio create another. Believe me: whole armies have prayed fervently to God all night and meant it, and been slaughtered anyway. Brutality wins frequently, and large outcomes have turned on the invention of a mechanical device, viz. radar. True, valour sometimes counts for something, as at Thermopylae. Sometimes being right - though ultimate virtue, by agreed tradition, is decided by the winner. Sometimes men throw themselves on grenades and burst like paper bags of guts to save their comrades. I can admire that. But rats and cholera have won many wars. Those, and potatoes, or the absence of them. It's no use pinning all those medals across the chests of the dead. Impressive, but I know too much. Grand exploits merely depress me. In the interests of research I have walked on many battlefields that once were liquid with pulped men's bodies and spangled with exploded shells and splayed bone. All of them have been green again by the time I got there. Each has inspired a few good quotes in its day. Sad marble angels brood like hens over the grassy nests where nothing hatches. (The angels could just as well be described as vulgar or pitiless, depending on camera angle.) The word glory figures a lot on gateways. Of course I pick a flower or two from each, and press it in the hotel Bible for a souvenir. I'm just as human as you. But it's no use asking me for a final statement. As I say, I deal in tactics. Also statistics: for every year of peace there have been four hundred years of war.

Whether one calls slime molds, fungi, and plants “intelligent” depends on one’s point of view. Classical scientific definitions of intelligence use humans as a yardstick by which all other species are measured. According to these anthropocentric definitions, humans are always at the top of the intelligence rankings, followed by animals that look like us (chimpanzees, bonobos, etc.), followed again by other “higher” animals, and onward and downward in a league table—a great chain of intelligence drawn up by the ancient Greeks, which persists one way or another to this day. Because these organisms don’t look like us or outwardly behave like us—or have brains—they have traditionally been allocated a position somewhere at the bottom of the scale. Too often, they are thought of as the inert backdrop to animal life. Yet many are capable of sophisticated behaviors that prompt us to think in new ways about what it means for organisms to “solve problems,” “communicate,” “make decisions,” “learn,” and “remember.” As we do so, some of the vexed hierarchies that underpin modern thought start to soften. As they soften, our ruinous attitudes toward the more-than-human world may start to change. The second field of research that has guided me in this inquiry concerns the way we think about the microscopic organisms—or microbes—that cover every inch of the planet. In the last four decades, new technologies have granted unprecedented access to microbial lives. The outcome? For your community of microbes—your “microbiome”—your body is a planet. Some prefer the temperate forest of your scalp, some the arid plains of your forearm, some the tropical forest of your crotch or armpit. Your gut (which if unfolded would occupy an area of thirty-two square meters), ears, toes, mouth, eyes, skin, and every surface, passage, and cavity you possess teem with bacteria and fungi. You carry around more microbes than your “own” cells. There are more bacteria in your gut than stars in our galaxy. For humans, identifying where one individual stops and another starts is not generally something we

To establish evolutionary interrelatedness invariably requires exhibiting similarities between organisms. Within Darwinism, there's only one way to connect such similarities, and that's through descent with modification driven by the Darwinian mechanism. But within a design-theoretic framework, this possibility, though not precluded, is also not the only game in town. It's possible for descent with modification instead to be driven by telic processes inherent in nature (and thus by a form of design). Alternatively, it's possible that the similarities are not due to descent at all but result from a similarity of conception, just as designed objects like your TV, radio, and computer share common components because designers frequently recycle ideas and parts. Teasing apart the effects of intelligent and natural causation is one of the key questions confronting a design-theoretic research program. Unlike Darwinism, therefore, intelligent design has no immediate and easy answer to the question of common descent. Darwinists necessarily see this as a bad thing and as a regression to ignorance. From the design theorists' perspective, however, frank admissions of ignorance are much to be preferred to overconfident claims to knowledge that in the end cannot be adequately justified. Despite advertisements to the contrary, science is not a juggernaut that relentlessly pushes back the frontiers of knowledge. Rather, science is an interconnected web of theoretical and factual claims about the world that are constantly being revised and for which changes in one portion of the web can induce radical changes in another. In particular, science regularly confronts the problem of having to retract claims that it once confidently asserted.

Rearview Mirror Syndrome One of the most crippling causes of mediocrity in life is a condition I call Rearview Mirror Syndrome (RMS). Our subconscious minds are equipped with a self-limiting rearview mirror, through which we continuously relive and recreate our past. We mistakenly believe that who we were is who we are, thus limiting our true potential in the present, based on the limitations of our past.   As a result, we filter every choice we make—from what time we will wake up in the morning to which goals we will set to what we allow ourselves to consider possible for our lives—through the limitations of our past experiences. We want to create a better life, but sometimes we don’t know how to see it any other way than how it’s always been.   Research shows that on any given day, the average person thinks somewhere between 50,000 and 60,000 thoughts. The problem is that ninety-five percent of our thoughts are the same as the ones we thought the day before, and the day before that, and the day before that. It’s no wonder most people go through life, day after day, month after month, year after year, and never change the quality of their lives.   Like old, worn baggage, we carry stress, fear, and worry from yesterday with us into today. When presented with opportunities, we quickly check our rearview mirror to assess our past capabilities. “No, I’ve never done anything like that before. I’ve never achieved at that level. In fact, I’ve failed, time and time again.”   When presented with adversity, we go back to our trusty rearview mirror for guidance on how to respond. “Yep, just my luck. This crap always happens to me. I’m just going to give up; that’s what I’ve always done when things get too difficult.”   If you are to move beyond your past and transcend your limitations, you must stop living out of your rearview mirror and start imagining a life of limitless possibilities. Accept the paradigm:  my past does not equal my future. Talk to yourself in a way that inspires confidence that not only is anything possible, but that you are capable and committed to making it so. It’s not even necessary to believe it at first. In fact, you probably won’t believe it. You might find it uncomfortable and that you resist doing it. That’s okay. Repeat it to yourself anyway, and your subconscious mind will begin to absorb the positive self-affirmations. (More on how to do this in Chapter 6:  The Life S.A.V.E.R.S.)   Don’t place unnecessary limitations on what you want for your life. Think bigger than you’ve allowed yourself to think up until this point. Get clear on what you truly want, condition yourself to the belief that it’s possible by focusing on and affirming it every day, and then consistently move in the direction of your vision until it becomes your reality. There is nothing to fear, because you cannot fail—only learn, grow, and become better than you’ve ever been before.   Always remember that where you are is a result of who you were, but where you go depends entirely on who you choose to be, from this moment on.

Over the past fifteen years, the iconoclastic mathematician Irakli Loladze has isolated a dramatic effect of carbon dioxide on human nutrition unanticipated by plant physiologists: it can make plants bigger, but those bigger plants are less nutritious. “Every leaf and every grass blade on earth makes more and more sugars as CO2 levels keep rising,” Loladze told Politico, in a story about his work headlined “The Great Nutrient Collapse.” “We are witnessing the greatest injection of carbohydrates into the biosphere in human history—[an] injection that dilutes other nutrients in our food supply.” Since 1950, much of the good stuff in the plants we grow—protein, calcium, iron, vitamin C, to name just four—has declined by as much as one-third, a landmark 2004 study showed. Everything is becoming more like junk food. Even the protein content of bee pollen has dropped by a third. The problem has gotten worse as carbon concentrations have gotten worse. Recently, researchers estimated that by 2050 as many as 150 million people in the developing world will be at risk of protein deficiency as the result of nutrient collapse, since so many of the world’s poor depend on crops, rather than animal meat, for protein; 138 million could suffer from a deficiency of zinc, essential to healthy pregnancies; and 1.4 billion could face a dramatic decline in dietary iron—pointing to a possible epidemic of anemia. In 2018, a team led by Chunwu Zhu looked at the protein content of eighteen different strains of rice, the staple crop for more than 2 billion people, and found that more carbon dioxide in the air produced nutritional declines across the board—drops in protein content, as well as in iron, zinc, and vitamins B1, B2, B5, and B9. Really everything but vitamin E. Overall, the researchers found that, acting just through that single crop, rice, carbon emissions could imperil the health of 600 million people. In previous centuries, empires were built on that crop. Climate change promises another, an empire of hunger, erected among the world’s poor.

But here’s the thing,” says Paul. “I would bet that if someone did a study and asked, ‘Okay, your kid’s three, rank these aspects of your life in terms of enjoyment,’ and then, five years later, asked, ‘Tell me what your life was like when your kid was three,’ you’d have totally different responses.”   WITH THIS SIMPLE OBSERVATION, Paul has stumbled onto one of the biggest paradoxes in the research on human affect: we enshrine things in memory very differently from how we experience them in real time. The psychologist Daniel Kahneman has coined a couple of terms to make the distinction. He talks about the “experiencing self” versus the “remembering self.” The experiencing self is the self who moves through the world and should therefore, at least in theory, be more likely to control our daily life choices. But that’s not how it works out. Rather, it is the remembering self who plays a far more influential role in our lives, particularly when we make decisions or plan for the future, and this fact is made doubly strange when one considers that the remembering self is far more prone to error: our memories are idiosyncratic, selective, and subject to a rangy host of biases. We tend to believe that how an episode ended was how it felt as a whole (so that, alas, the entire experience of a movie, a vacation, or even a twenty-year marriage can be deformed by a bad ending, forever recalled as an awful experience rather than an enjoyable one until it turned sour). We remember milestones and significant changes more vividly than banal things we do more frequently.

You. Man at the machine and man in the workshop. If tomorrow they tell you you are to make no more water-pipes and saucepans but are to make steel helmets and machine-guns, then there's only one thing to do: Say NO! You. Woman at the counter and woman in the office. If tomorrow they tell you you are to fill shells and assemble telescopic sights for snipers' rifles, then there's only one thing to do: Say NO! You. Research worker in the laboratory. If tomorrow they tell you you are to invent a new death for the old life, then there's only one thing to do: Say NO! You. Priest in the pulpit. If tomorrow they tell you you are to bless murder and declare war holy, then there's only one thing to do: Say NO! You. Pilot in your aeroplane. If tomorrow they tell you you are to carry bombs over the cities, then there's only one thing to do: Say NO! You. Man of the village and man of the town. If tomorrow they come and give you your call-up papers, then there's only one thing to do: Say NO! You. Mother in Normandy and mother in the Ukraine, mother in Vancouver and in London, you on the Hwangho and on the Mississippi, you in Naples and Hamburg and Cairo and Oslo - mothers in all parts of the earth, mothers of the world, if tomorrow they tell you you are to bear new soldiers for new battles, then there's only one thing to do: Say NO! For if you do not say NO - if YOU do not say no - mothers, then: then! In the bustling hazy harbour towns the big ships will fall silent as corpses against the dead deserted quay walls, their once shimmering bodies overgrown with seaweed and barnacles, smelling of graveyards and rotten fish. The trams will lie like senseless glass-eyed cages beside the twisted steel skeleton of wires and track. The sunny juicy vine will rot on decaying hillsides, rice will dry in the withered earth, potatoes will freeze in the unploughed land and cows will stick their death-still legs into the air like overturned chairs. In the fields beside rusted ploughs the corn will be flattened like a beaten army. Then the last human creature, with mangled entrails and infected lungs, will wander around, unanswered and lonely, under the poisonous glowing sun, among the immense mass graves and devastated cities. The last human creature, withered, mad, cursing, accusing - and the terrible accusation: WHY? will die unheard on the plains, drift through the ruins, seep into the rubble of churches, fall into pools of blood, unheard, unanswered, the last animal scream of the last human animal - All this will happen tomorrow, tomorrow, perhaps, perhaps even tonight, perhaps tonight, if - if - You do not say NO.

While making money was good, having meaningful work and meaningful relationships was far better. To me, meaningful work is being on a mission I become engrossed in, and meaningful relationships are those I have with people I care deeply about and who care deeply about me. Think about it: It’s senseless to have making money as your goal as money has no intrinsic value—its value comes from what it can buy, and it can’t buy everything. It’s smarter to start with what you really want, which are your real goals, and then work back to what you need to attain them. Money will be one of the things you need, but it’s not the only one and certainly not the most important one once you get past having the amount you need to get what you really want. When thinking about the things you really want, it pays to think of their relative values so you weigh them properly. In my case, I wanted meaningful work and meaningful relationships equally, and I valued money less—as long as I had enough to take care of my basic needs. In thinking about the relative importance of great relationships and money, it was clear that relationships were more important because there is no amount of money I would take in exchange for a meaningful relationship, because there is nothing I could buy with that money that would be more valuable. So, for me, meaningful work and meaningful relationships were and still are my primary goals and everything I did was for them. Making money was an incidental consequence of that. In the late 1970s, I began sending my observations about the markets to clients via telex. The genesis of these Daily Observations (“ Grains and Oilseeds,” “Livestock and Meats,” “Economy and Financial Markets”) was pretty simple: While our primary business was in managing risk exposures, our clients also called to pick my brain about the markets. Taking those calls became time-consuming, so I decided it would be more efficient to write down my thoughts every day so others could understand my logic and help improve it. It was a good discipline since it forced me to research and reflect every day. It also became a key channel of communication for our business. Today, almost forty years and ten thousand publications later, our Daily Observations are read, reflected on, and argued about by clients and policymakers around the world. I’m still writing them, along with others at Bridgewater, and expect to continue to write them until people don’t care to read them or I die.

Parent and Teacher Actions: 1. Ask children what their role models would do. Children feel free to take initiative when they look at problems through the eyes of originals. Ask children what they would like to improve in their family or school. Then have them identify a real person or fictional character they admire for being unusually creative and inventive. What would that person do in this situation? 2. Link good behaviors to moral character. Many parents and teachers praise helpful actions, but children are more generous when they’re commended for being helpful people—it becomes part of their identity. If you see a child do something good, try saying, “You’re a good person because you ___.” Children are also more ethical when they’re asked to be moral people—they want to earn the identity. If you want a child to share a toy, instead of asking, “Will you share?” ask, “Will you be a sharer?” 3. Explain how bad behaviors have consequences for others. When children misbehave, help them see how their actions hurt other people. “How do you think this made her feel?” As they consider the negative impact on others, children begin to feel empathy and guilt, which strengthens their motivation to right the wrong—and to avoid the action in the future. 4. Emphasize values over rules. Rules set limits that teach children to adopt a fixed view of the world. Values encourage children to internalize principles for themselves. When you talk about standards, like the parents of the Holocaust rescuers, describe why certain ideals matter to you and ask children why they’re important. 5. Create novel niches for children to pursue. Just as laterborns sought out more original niches when conventional ones were closed to them, there are ways to help children carve out niches. One of my favorite techniques is the Jigsaw Classroom: bring students together for a group project, and assign each of them a unique part. For example, when writing a book report on Eleanor Roosevelt’s life, one student worked on her childhood, another on her teenage years, and a third on her role in the women’s movement. Research shows that this reduces prejudice—children learn to value each other’s distinctive strengths. It can also give them the space to consider original ideas instead of falling victim to groupthink. To further enhance the opportunity for novel thinking, ask children to consider a different frame of reference. How would Roosevelt’s childhood have been different if she grew up in China? What battles would she have chosen to fight there?

From a very early age Edison became used to doing things for himself, by necessity. His family was poor, and by the age of twelve he had to earn money to help his parents. He sold newspapers on trains, and traveling around his native Michigan for his job, he developed an ardent curiosity about everything he saw. He wanted to know how things worked—machines, gadgets, anything with moving parts. With no schools or teachers in his life, he turned to books, particularly anything he could find on science. He began to conduct his own experiments in the basement of his family home, and he taught himself how to take apart and fix any kind of watch. At the age of fifteen he apprenticed as a telegraph operator, then spent years traveling across the country plying his trade. He had no chance for a formal education, and nobody crossed his path who could serve as a teacher or mentor. And so in lieu of that, in every city he spent time in, he frequented the public library. One book that crossed his path played a decisive role in his life: Michael Faraday’s two-volume Experimental Researches in Electricity. This book became for Edison what The Improvement of the Mind had been for Faraday. It gave him a systematic approach to science and a program for how to educate himself in the field that now obsessed him—electricity. He could follow the experiments laid out by the great Master of the field and absorb as well his philosophical approach to science. For the rest of his life, Faraday would remain his role model. Through books, experiments, and practical experience at various jobs, Edison gave himself a rigorous education that lasted about ten years, up until the time he became an inventor. What made this successful was his relentless desire to learn through whatever crossed his path, as well as his self-discipline. He had developed the habit of overcoming his lack of an organized education by sheer determination and persistence. He worked harder than anyone else. Because he was a consummate outsider and his mind had not been indoctrinated in any school of thought, he brought a fresh perspective to every problem he tackled. He turned his lack of formal direction into an advantage. If you are forced onto this path, you must follow Edison’s example by developing extreme self-reliance. Under these circumstances, you become your own teacher and mentor. You push yourself to learn from every possible source. You read more books than those who have a formal education, developing this into a lifelong habit. As much as possible, you try to apply your knowledge in some form of experiment or practice. You find for yourself second-degree mentors in the form of public figures who can serve as role models. Reading and reflecting on their experiences, you can gain some guidance. You try to make their ideas come to life, internalizing their voice. As someone self-taught, you will maintain a pristine vision, completely distilled through your own experiences—giving you a distinctive power and path to mastery.