Restrictions Important Quotes

Why do people give each other flowers? To celebrate various important occasions, they’re killing living creatures? Why restrict it to plants? 'Sweetheart, let’s make up. Have this deceased squirrel.

If we let everyone decide for themselves how they were best fit to benefit humanity, with no restrictions at all, how could they possibly end up with a distribution of labor more inefficient than the one we already have? This is a powerful argument for human freedom. Most of us like to talk about freedom in the abstract, even claim that it's the most important thing for anyone to fight or die for, but we don't think a lot about what being free or practicing freedom might actually mean. The main point of this book was not to propose concrete policy prescriptions, but to start us thinking about arguing about what a genuine free society might actually be like.

As if the restrictive shell of a body is more important than the infinite possibilities of a mind.

You don’t have to agree with, only learn to peacefully live with, other people’s freedom of choice. This includes (but is not limited to) political views, religious beliefs, dietary restrictions, matters of the heart, career paths, and mental afflictions. Our opinions and beliefs tend to change depending on time, place, and circumstance. And since we all experience life differently, there are multiple theories on what’s best, what’s moral, what’s right, and what’s wrong. It is important to remember that other people’s perspective on reality is as valid as your own.

...ideas are definitely unstable, they not only CAN be misused, they invite misuse--and the better the idea the more volatile it is. That's because only the better ideas turn into dogma, and it is this process whereby a fresh, stimulating, humanly helpful idea is changed into robot dogma that is deadly. In terms of hazardous vectors released, the transformation of ideas into dogma rivals the transformation of hydrogen into helium, uranium into lead, or innocence into corruption. And it is nearly as relentless. The problem starts at the secondary level, not with the originator or developer of the idea but with the people who are attracted by it, who adopt it, who cling to it until their last nail breaks, and who invariably lack the overview, flexibility, imagination, and most importantly, sense of humor, to maintain it in the spirit in which it was hatched. Ideas are made by masters, dogma by disciples, and the Buddha is always killed on the road. There is a particularly unattractive and discouragingly common affliction called tunnel vision, which, for all the misery it causes, ought to top the job list at the World Health Organization. Tunnel vision is a disease in which perception is restricted by ignorance and distorted by vested interest. Tunnel vision is caused by an optic fungus that multiplies when the brain is less energetic than the ego. It is complicated by exposure to politics. When a good idea is run through the filters and compressors of ordinary tunnel vision, it not only comes out reduced in scale and value but in its new dogmatic configuration produces effects the opposite of those for which it originally was intended. That is how the loving ideas of Jesus Christ became the sinister cliches of Christianity. That is why virtually every revolution in history has failed: the oppressed, as soon as they seize power, turn into the oppressors, resorting to totalitarian tactics to "protect the revolution." That is why minorities seeking the abolition of prejudice become intolerant, minorities seeking peace become militant, minorities seeking equality become self-righteous, and minorities seeking liberation become hostile (a tight asshole being the first symptom of self-repression).

But you haven't tried. You haven't tried once. First you refused to admit that there was a menace at all! Then you reposed an absolutely blind faith in the Emperor! Now you've shifted it to Hari Seldon. Throughout you have invariably relied on authority or on the past—never on yourselves." His fists balled spasmodically. "It amounts to a diseased attitude—a conditioned reflex that shunts aside the independence of your minds whenever it is a question of opposing authority. There seems no doubt ever in your minds that the Emperor is more powerful than you are, or Hari Seldon Wiser. And that's wrong don't you see?" For some reason, no one cared to answer him. Hardin continued: "It isn't just you. It's the whole Galaxy. Pirenne heard Lord Dorwin's idea of scientific research. Lord Dorwin thought the way to be a good archaeologist was to read all the books on the subject—written by men who were dead for centuries. He thought that the way to solve archaeological puzzles was to weight the opposing authorities. And Pirenne listened and made no objections. Don't you see that there's something wrong with that?" Again the note of near-pleading in his voice. Again no answer. He went on: "And you men and half of Terminus as well are just as bad.. We sit here, considering the Encyclopedia the all-in-all. We consider the greatest end of science is the classification of past data. It is important, but is there no further work to be done? We're receding and forgetting, don't you see? Here in the Periphery they've lost nuclear power. In Gamma Andromeda, a power plant has undergone meltdown because of poor repairs, and the Chancellor of the Empire complains that nuclear technicians are scarce. And the solution? To train new ones? Never! Instead they're to restrict nuclear power." And for the third time: "Don't you see? It's galaxy-wide. It's a worship of the past. It's a deterioration—a stagnation!

Never having experienced inequality, therefore, the majority of straight white men will be absolutely oblivious to their own advantages – not because they must necessarily be insensitive, sexist, racist, homophobic or unaware of the principles of equality; but because they have been told, over and over again, that there is no inequality left for them – or anyone else – to experience – and everything they have experienced up to that point will only have proved them right. Let the impact of that sink in for a moment. By teaching children and teenagers that equality already exists, we are actively blinding the group that most benefits from inequality – straight white men – to the prospect that it doesn’t. Privilege to them feels indistinguishable from equality, because they’ve been raised to believe that this is how the world behaves for everyone. And because the majority of our popular culture is straight-white-male-dominated, stories that should be windows into empathy for other, less privileged experiences have instead become mirrors, reflecting back at them the one thing they already know: that their lives both are important and free from discrimination. And this hurts men. It hurts them by making them unconsciously perpetrate biases they’ve been actively taught to despise. It hurts them by making them complicit in the distress of others. It hurts them by shoehorning them into a restrictive definition masculinity from which any and all deviation is harshly punished. It hurts them by saying they will always be inferior parents and caregivers, that they must always be active and aggressive even when they long for passivity and quietude, that they must enjoy certain things like sports and beer and cars or else be deemed morally suspect. It hurts them through a process of indoctrination so subtle and pervasive that they never even knew it was happening , and when you’ve been raised to hate inequality, discovering that you’ve actually been its primary beneficiary is horrifying – like learning that the family fortune comes from blood money. Blog post 4/12/2012: Why Teaching Equality Hurts Men

The mind has the Propensity to Excel along the Path of least resistance thereby ostracising other equally important "concepts" It is this lack of restrictions of the mind that separates our intellectually aptitude

Causing active ongoing pleasure in your mate is something people tend to restrict to the sexual realm or getting attractive food on the table on time, but keeping permanent intimate comedy going is more important than any other one thing.

It’s not the word that’s important, it’s the right to say any word you want to and to form any sentence you want to, that’s the point and once they start to legally restrict what we can say and what we can’t say then we are on a slippery slope to authoritarianism.” “We’re talking about racists,” said Karen. “No one should be allowed to be racist,” said Mark. “But that’s not down to the Government or the courts,” said Rob desperately, “that should be down to us, we should make it difficult for people to be racist, we should frown upon such language and activity, it should be by peer pressure that we stop people from being abusive and unpleasant, not down to the Government.” “Why not?” demanded Karen, “they make the laws so it’s down to them to make the punishments.” “It’s not about punishment,” pressed Rob, “it’s about morality and social conscience, it’s about standing up for what’s right versus moral laziness, it’s about courage versus cowardice.

Nevertheless, the potential and actual importance of fantastic literature lies in such psychic links: what appears to be the result of an overweening imagination, boldly and arbitrarily defying the laws of time, space and ordered causality, is closely connected with, and structured by, the categories of the subconscious, the inner impulses of man's nature. At first glance the scope of fantastic literature, free as it is from the restrictions of natural law, appears to be unlimited. A closer look, however, will show that a few dominant themes and motifs constantly recur: deals with the Devil; returns from the grave for revenge or atonement; invisible creatures; vampires; werewolves; golems; animated puppets or automatons; witchcraft and sorcery; human organs operating as separate entities, and so on. Fantastic literature is a kind of fiction that always leads us back to ourselves, however exotic the presentation; and the objects and events, however bizarre they seem, are simply externalizations of inner psychic states. This may often be mere mummery, but on occasion it seems to touch the heart in its inmost depths and become great literature.

Though actually I think that being in one's twenties is in itself to be restricted. At that age one's vigour is great, and one looks ahead, keeps one's eyes fixed on things to come, and of the things found in one's surroundings the most important are always those that hold the most promise. At the same time, and this is the cruelty of it, this forward-looking gaze is constantly confronted with the limitations of one's character, constantly coming up against a sense of stagnation - hence the youthful fear of stagnating intellectually.

Many cooks and food writers have nothing but negative things to say about people who have dietary restrictions or preferences. Quite often it's suggested that you just make what you want to make, and everyone can find something to eat, most likely. But if feeding people around your table is about connecting with them more than it is about showing off your menu or skills, isn't it important to cook in such a way that their preferences or restrictions are honored?

Test-oriented teaching strikes me as anti-educational, a kind of unpleasant game that subverts the real aim of education: to waken a student to her or his potential, and to pursue a subject of considerable importance without restrictions imposed by anything except the inherent demands of the material.

Client-therapist disagreement about the goals and tasks of therapy may impair the therapeutic alliance.† This issue is not restricted to group therapy. Client-therapist discrepancies on therapeutic factors also occur in individual psychotherapy. A large study of psychoanalytically oriented therapy found that clients attributed their successful therapy to relationship factors, whereas their therapists gave precedence to technical skills and techniques.84 In general, analytic therapists value the coming to consciousness of unconscious factors and the subsequent linkage between childhood experiences and present symptoms far more than do their clients, who deny the importance or even the existence of these elements in therapy; instead they emphasize the personal elements of the relationship and the encounter with a new, accepting type of authority figure.

The most dramatic example is addiction, in which the motivation to get high restricts attention to the point that the drug seems like the most important thing in the world.

Part of the magic was that Hitler told people what they wanted to hear. His pronouncements were not a challenge but a confirmation of his followers’ assumptions and preconceptions, an incitement to cast off the dreary restrictions of civility and rationality and allow their emotions full Dionysiac release, above all a permission both to maintain hope in the face of obdurate reality and to hate anyone or anything that was perceived to undermine that hope. Catholics, Socialists, and Communists, with intellectual structures of their own, were not as susceptible to him. He appealed to a devastated populace that, like him, had lost everything, including their established beliefs, felt a profound sense of grievance, and found consolation in a pan-Germanism that was part sentimentality and part utopianism, a sort of forward-looking nostalgia. The content of the speeches was important to that degree.

The resistance of the medical profession to dietary carbohydrate restriction in the treatment of metabolic syndrome and, more important, to its most obvious risk, diabetes, I find incomprehensible.

restricted to a single modality (face, or voice, or such autonomic nervous system changes as indicated by swallowing), it is an important flag that something important is happening which should be explored.

Perhaps the grumbler will object on the ground that he considers p a vital commodity, much more important than q, and that therefore the production of p should be expanded and that of q restricted. If this is really the meaning of his criticism, he is at variance with the valuations of the consumers. He throws off his mask and shows his dictatorial aspirations. Production should not be directed by the wishes of the public but by his own despotic discretion.

Moms, we have a profoundly important choice. We can view motherhood as parasitic or mutualistic. We can view motherhood as an expansion of what we can become or as a restriction of who we already are. Motherhood can be a pathway of meaning-making or life-taking.

Fast flow requires restricting communication between teams. Team collaboration is important for gray areas of development, where discovery and expertise is needed to make progress. But in areas where execution prevails—not discovery—communication becomes an unnecessary overhead.

When the old Liberals removed the gags from all the heresies, their idea was that religious and philosophical discoveries might thus be made. Their view was that cosmic truth was so important that every one ought to bear independent testimony. The modern idea is that cosmic truth is so unimportant that it cannot matter what any one says. The former freed inquiry as men loose a noble hound; the latter frees inquiry as men fling back into the sea a fish unfit for eating. Never has there been so little discussion about the nature of men as now, when, for the first time, any one can discuss it. The old restriction meant that only the orthodox were allowed to discuss religion. Modern liberty means that nobody is allowed to discuss it. Good taste, the last and vilest of human superstitions, has succeeded in silencing us where all the rest have failed.

Diet is increasingly important as you age. At 59, I weigh 10 pounds more than I did in high school, and I can still wear size 34 jeans. But I can’t eat like I did in my 20's and 30's. Lean meat, veggies, and fresh fruit form the bulk of my diet. I rely on protein powder and protein bars to keep my protein intake up. When I do over-indulge, I do an extra workout or restrict my eating for a couple of days. I weigh daily and when the needle creeps up, I take action. Don’t let it get out of control because it's harder at this age to dump the weight ~ Steve Holley, veteran martial artist

If at least, time enough were allotted to me to accomplish my work, I would not fail to mark it with the seal of Time, the idea of which imposed itself upon me with so much force to-day, and I would therein describe men, if need be, as monsters occupying a place in Time infinitely more important than the restricted one reserved for them in space, a place, on the contrary, prolonged immeasurably since, simultaneously touching widely separated years and the distant periods they have lived through—between which so many days have ranged themselves—they stand like giants immersed in Time.

Speaking to a foreigner was the dream of every student, and my opportunity came at last. When I got back from my trip down the Yangtze, I learned that my year was being sent in October to a port in the south called Zhanjiang to practice our English with foreign sailors. I was thrilled. Zhanjiang was about 75 miles from Chengdu, a journey of two days and two nights by rail. It was the southernmost large port in China, and quite near the Vietnamese border. It felt like a foreign country, with turn-of-the-century colonial-style buildings, pastiche Romanesque arches, rose windows, and large verandas with colorful parasols. The local people spoke Cantonese, which was almost a foreign language. The air smelled of the unfamiliar sea, exotic tropical vegetation, and an altogether bigger world. But my excitement at being there was constantly doused by frustration. We were accompanied by a political supervisor and three lecturers, who decided that, although we were staying only a mile from the sea, we were not to be allowed anywhere near it. The harbor itself was closed to outsiders, for fear of 'sabotage' or defection. We were told that a student from Guangzhou had managed to stow away once in a cargo steamer, not realizing that the hold would be sealed for weeks, by which time he had perished. We had to restrict our movements to a clearly defined area of a few blocks around our residence. Regulations like these were part of our daily life, but they never failed to infuriate me. One day I was seized by an absolute compulsion to get out. I faked illness and got permission to go to a hospital in the middle of the city. I wandered the streets desperately trying to spot the sea, without success. The local people were unhelpful: they did not like non-Cantonese speakers, and refused to understand me. We stayed in the port for three weeks, and only once were we allowed, as a special treat, to go to an island to see the ocean. As the point of being there was to talk to the sailors, we were organized into small groups to take turns working in the two places they were allowed to frequent: the Friendship Store, which sold goods for hard currency, and the Sailors' Club, which had a bar, a restaurant, a billiards room, and a ping-pong room. There were strict rules about how we could talk to the sailors. We were not allowed to speak to them alone, except for brief exchanges over the counter of the Friendship Store. If we were asked our names and addresses, under no circumstances were we to give our real ones. We all prepared a false name and a nonexistent address. After every conversation, we had to write a detailed report of what had been said which was standard practice for anyone who had contact with foreigners. We were warned over and over again about the importance of observing 'discipline in foreign contacts' (she waifi-lu). Otherwise, we were told, not only would we get into serious trouble, other students would be banned from coming.

Three kinds of mass organization predominate in contemporary Western society: the mass corporation in the economy, the mass state in government, and the mass organizations of culture and communication. The latter include not only the media of mass communication, one of the most important instruments by which the managerial elite disciplines and controls the mass population, but also all other mass organizations that disseminate, restrict, or invent information, ideas, and values advertising, publishing, journalism, film and broadcasting, entertainment, religion, education, and institutions for research and development.

One point is certain: In many Gnostic circles women had a prominence they did not have in society at large. Part of the reason for this was that, since it is the spirit and not the body that is important, the shape of one’s body has little to do with eternal realities. Also, in many of the genealogies of eons with which Gnostics explained the origin of the world, there were female as well as male eons. It is quite possible that it was partly in response to this feature in Gnosticism that orthodox Christianity began restricting the role of women in the church, for it is clear that in first-century Christianity women had roles in the church that the second century began to deny them.

Two things fill the mind with every new and increasing wonder and awe, the oftener and the more steadily I reflect upon them: the starry heavens above me and the moral law within me. I do not merely conjecture them and seek them as if they were obscured in darkness or in the transcendent region beyond my horizon: I see them before me, and I connect them directly with the consciousness of my own existence. The starry heavens begin at the place I occupy in the external world of sense, and they broaden the connection in which I stand into an unbounded magnitude of worlds beyond worlds and systems of systems and into the limitless times of their periodic motion, their beginning and duration. The latter begins at my invisible self, my personality, and exhibits me in a world which has true infinity but which only the understanding can trace - a world in which I recognise myself as existing in a universal and necessary ( and not, as in the first case, only contingent) connection, and thereby also in connection with all those visible worlds. The former view of a countless multitude of worlds annihilates, as it were, my importance as an 'animal creature' which must give back to the planet (a mere speck in the universe) the matter fro which it came, matter which is for a little time endowed with vital force, we know not how. The latter, on the contrary, infinitely raises my worth as that of an 'intelligence' by my being a person in whom the moral law reveals to me a life independent of all animality and even of the whole world of sense, at least so far as it may be inferred from the final destination assigned to my existence by this law, a destination which is not restricted to the conditions and boundaries of this life but reaches into the infinite.

A global world puts unprecedented pressure on our personal conduct and morality. Each of us is ensnared within numerous all-encompassing spider webs, which on the one hand restrict our movements, but at the same time transmit our tiniest jiggle to faraway destinations. Our daily routines influence the lives of people and animals halfway across the world, and some personal gestures can unexpectedly set the entire world ablaze, as happened with the self-immolation of Mohamed Bouazizi in Tunisia, which ignited the Arab Spring, and with the women who shared their stories of sexual harassment and sparked the #MeToo movement. This global dimension of our personal lives means that it is more important than ever to uncover our religious and political biases, our racial and gender privileges, and our unwitting complicity in institutional oppression. But is that a realistic enterprise? How can I find a firm ethical ground in a world that extends far beyond my horizons, that spins completely out of human control, and that holds all gods and ideologies suspect?

Even in recent times, the empirical evidence does not support the claim that trade liberalization or incentive neutrality leads to faster growth. It is true that higher manufacturing growth rates have been typically associated with higher export growth rates (mostly in countries where export and import shares to GDP grew), but there is no statistical relation between either of these growth rates or degree of trade restrictions. Rather, almost all of successful export-oriented growth has come with selective trade and industrialization policies. In this regard, stable exchange rates and national price levels seem to be considerably more important than import policy in producing successful export-oriented growth

A CIA report completed in 1968 found similarly: “The war and the bombing have eroded the North Vietnamese economy, making the country increasingly dependent on foreign aid. However, because the country is at a comparatively primitive stage of development and because the bombing has been carried out under important restrictions, damage to the economy has been small.

It is important to note that the design of an entire brain region is simpler than the design of a single neuron. As discussed earlier, models often get simpler at a higher level—consider an analogy with a computer. We do need to understand the detailed physics ofsemiconductors to model a transistor, and the equations underlying a single real transistor are complex. A digital circuit that multiples two numbers requires hundreds of them. Yet we can model this multiplication circuit very simply with one or two formulas. An entire computer with billions of transistors can be modeled through its instruction set and register description, which can be described on a handful of written pages of text and formulas. The software programs for an operating system, language compilers, and assemblers are reasonably complex, but modeling a particular program—for example, a speech recognition programbased on hierarchical hidden Markov modeling—may likewise be described in only a few pages of equations. Nowhere in such a description would be found the details ofsemiconductor physics or even of computer architecture. A similar observation holds true for the brain. A particular neocortical pattern recognizer that detects a particular invariant visualfeature (such as a face) or that performs a bandpass filtering (restricting input to a specific frequency range) on sound or that evaluates the temporal proximity of two events can be described with far fewer specific details than the actual physics and chemicalrelations controlling the neurotransmitters, ion channels, and other synaptic and dendritic variables involved in the neural processes. Although all of this complexity needs to be carefully considered before advancing to the next higher conceptual level, much of it can be simplified as the operating principles of the brain are revealed.

If you’re really sincere about the idea that diversity is a good thing, you need to quit insisting that everyone should THINK exactly like you do. Unanimity of thought—especially when it’s enforced through speech codes and laws that restrict and criminalize ideological dissent—is not tolerance, it’s totalitarianism. Tolerating different ideas is the most important form of tolerance.

His fists balled spasmodically. “It amounts to a diseased attitude—a conditioned reflex that shunts aside the independence of your minds whenever it is a question of opposing authority. There seems no doubt ever in your minds that the Emperor is more powerful than you are, or Hari Seldon wiser. And that’s wrong, don’t you see?” For some reason, no one cared to answer him. Hardin continued: “It isn’t just you. It’s the whole Galaxy. Pirenne heard Lord Dorwin’s idea of scientific research. Lord Dorwin thought the way to be a good archaeologist was to read all the books on the subject—written by men who were dead for centuries. He thought that the way to solve archaeological puzzles was to weigh the opposing authorities. And Pirenne listened and made no objections. Don’t you see that there’s something wrong with that?” Again the note of near-pleading in his voice. Again no answer. He went on: “And you men and half of Terminus as well are just as bad. We sit here, considering the Encyclopedia the all-in-all. We consider the greatest end of science is the classification of past data. It is important, but is there no further work to be done? We’re receding and forgetting, don’t you see? Here in the Periphery they’ve lost nuclear power. In Gamma Andromeda, a power plant has undergone meltdown because of poor repairs, and the Chancellor of the Empire complains that nuclear technicians are scarce. And the solution? To train new ones? Never! Instead they’re to restrict nuclear power.” And for the third time: “Don’t you see? It’s Galaxy-wide. It’s a worship of the past. It’s a deterioration—a stagnation!

Nuclear weapons have turned war between superpowers into a mad act of collective suicide, and therefore forced the most powerful nations on earth to find alternative and peaceful ways to resolve conflicts. Simultaneously, the global economy has been transformed from a material-based economy into a knowledge-based economy. Previously the main sources of wealth were material assets such as gold mines, wheat fields and oil wells. Today the main source of wealth is knowledge. And whereas you can conquer oil fields through war, you cannot acquire knowledge that way. Hence as knowledge became the most important economic resource, the profitability of war declined and wars became increasingly restricted to those parts of the world – such as the Middle East and Central Africa – where the economies are still old-fashioned material-based economies.

It is important to connect with our own wondrous inner child during the Winter Solstice; this is a time of peace and dreaming to find a new way to relate to the world and ourselves. So much of our day-to-day lives is filled with work, duty and responsibilities of all kinds that it’s vital for our wellbeing to take this precious moment to shake ourselves free of restrictions and rediscover what truly gives us joy and hope.

Although God is restricting the use of a particular medium—carved images—he does so for a very important reason. It’s not that God thinks images themselves are inherently evil. It’s because he recognizes that tools of technology never function as neutral, inert instruments. Instead the tools we use always bring with them values that shape the culture that uses them. If God had allowed the Israelites to make images of him, it might have appeared that he was like every other god, or a god among gods. Instead, by forbidding images of himself, God reinforced his identity as wholly other. He is not an idol among idols or an image among images—he is the one true God. Therefore, God decreed that the people of Israel were to approach him exclusively through the names, metaphors, and ideas found in the permanent, authoritative words of Scripture. The medium was the message.

Not only the media of mass communication, one of the most important instruments by which the managerial elite disciplines and control the mass population, but also all other mass organizations that disseminate, restrict, or invent information, ideas and values advertising, publishing, journalism, film and broadcasting, entertainment, religion, education, and institutions for research and development. Indeed, the mass organizations of culture and communication, which generally lack the coercive disciplines of the mass corporation and the mass state, are able to provide disciplines and control for the mass population primarily through their use of the devices and techniques of mass communication. All the mass cultural organizations, then, function as part of the media of mass communication, and they constitute a necessary element in the power base of the managerial elite.

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The spanning of the bridge between desire—thinking of—and satisfaction—thinking from—is all-important. We must move mentally from thinking of the end to thinking from the end. This, reason could never do. By its nature it is restricted to the evidence of the senses; but imagination, having no such limitation, can. Desire exists to be gratified in the activity of imagination. Through imagination man escapes from the limitation of the senses and the bondage of reason.

The unfortunate reality we must face is that racism manifests itself not only in individual attitudes and stereotypes, but also in the basic structure of society. Academics have developed complicated theories and obscure jargon in an effort to describe what is now referred to as structural racism, yet the concept is fairly straightforward. One theorist, Iris Marion Young, relying on a famous “birdcage” metaphor, explains it this way: If one thinks about racism by examining only one wire of the cage, or one form of disadvantage, it is difficult to understand how and why the bird is trapped. Only a large number of wires arranged in a specific way, and connected to one another, serve to enclose the bird and to ensure that it cannot escape.11 What is particularly important to keep in mind is that any given wire of the cage may or may not be specifically developed for the purpose of trapping the bird, yet it still operates (together with the other wires) to restrict its freedom. By the same token, not every aspect of a racial caste system needs to be developed for the specific purpose of controlling black people in order for it to operate (together with other laws, institutions, and practices) to trap them at the bottom of a racial hierarchy. In the system of mass incarceration, a wide variety of laws, institutions, and practices—ranging from racial profiling to biased sentencing policies, political disenfranchisement, and legalized employment discrimination—trap African Americans in a virtual (and literal) cage. Fortunately,

We are the better because of a constitution that goes beyond the spirit of the men who wrote it. Most often, in contrast, Christianity is restrictive, overly concerned about the “original intent” of its authors. But the Constitution contains the germ of an idea that allows expansion, going beyond what its founders thought. That is humanism. Humanism affirms, “There is something good even holy in the human spirit.” However we define humanism, whatever we say about it, the important thing is that it makes us better.

Previously the main sources of wealth were material assets such as gold mines, wheat fields and oil wells. Today the main source of wealth is knowledge. And whereas you can conquer oil fields through war, you cannot acquire knowledge that way. Hence as knowledge became the most important economic resource, the profitability of war declined and wars became increasingly restricted to those parts of the world – such as the Middle East and Central Africa – where the economies are still old-fashioned material-based economies.

hydroxychloroquine in other countries, early-use outpatient treatment would be an important key to interrupting the exponential spread of the virus and minimizing deaths in the United States.)* Nonetheless, five days later, those very same FDA bureaucrats—including FDA commissioner Stephen Hahn and his eventual replacement, Janet Woodcock—completely countermanded the POTUS-Azar-Kadlec order. Instead, on March 28, the FDA issued a rogue directive restricting the use of hydroxychloroquine to the late treatment of hospitalized patients.13

The Church's obsession with sexual restrictions is and always has been wrong wrong wrong. Wrong to be contemptuous of naïve young women like Philomena and me. Wrong to ignore the men involved in creating "illegitimate" children. Wrong to demonize gays while knowing full well how many men and women of the Church are gay. Wrong to excuse and hide criminal priests, transferring them to new, unsuspecting parishes. Wrong to think that forbidding consensual human sexuality is more important than Christ's message of compassion and forgiveness.

If you wish to succeed with healthy dietary habits, it’s important that you discard any negative emotions you have toward eating and embrace each meal as an opportunity to enjoy yourself. I strongly recommend that you give yourself permission to eat as much as you want, whenever you want, for the rest of your life. While this suggestion might scare the heck out of you, releasing yourself from restriction and deprivation enables you to become more connected with your physical nutritional needs rather than being driven by emotional triggers.

A second example of this abandonment of fundamental principles can be found in recent trends in the U.S. Supreme Court. Note what Lino A. Graglia, a professor of law at the University of Texas, has to say about this: 'Purporting merely to enforce the Constitution, the Supreme Court has for some thirty years usurped and exercised legislative powers that its predecessors could not have dreamed of, making itself the most powerful and important institution of government in regard to the nature and quality of life in our society.... 'It has literally decided issues of life and death, removing from the states the power to prevent or significantly restrain the practice of abortion, and, after effectively prohibiting capital punishment for two decades, now imposing such costly and time-consuming restrictions on its use as almost to amount to prohibition. 'In the area of morality and religion, the Court has removed from both the federal and state government nearly all power to prohibit the distribution and sale or exhibition of pornographic materials.... It has prohibited the states from providing for prayer or Bible-reading in the public schools. 'The Court has created for criminal defendants rights that do not exist under any other system of law-for example, the possibility of almost endless appeals with all costs paid by the state-and which have made the prosecution so complex and difficult as to make the attempt frequently seem not worthwhile. It has severely restricted the power of the states and cities to limit marches and other public demonstrations and otherwise maintain order in the streets and other public places.

It is not we as individuals, then, who must bend uncomfortably around the institution of marriage; rather it is the institution of marriage that has to bend uncomfortably around US. Because "they" (the powers that be) have never been entirely able to stop "us" (two people) from connecting our lives together and creating a secret world of our own. And so "they" eventually have no choice but to legally permit "us" to marry, in some shape or form, no matter how restrictive their ordinaces may appear. (...) So perhaps I've had this story deliciously backwards the whole time. To somehow suggest that society invented marriage, and then forced human beings to bond with each other, is perhaps absurd. It's like suggesting that society invented dentists, and then forced people to grow teeth. WE invented marriage. Couples invented marriage. We also invented divorce, mind you. And we invented infidelity, too, as well as romantic misery. In fact, we invented the whole damn sloppy mess of love and intimacy and aversion and euphoria and failure. But most importantly of all, most subversively of all, most stubbornly of all, we invented privacy.

The unsatisfying but honest answer is that I don’t know for sure, but probably not. The beast machine theory proposes that consciousness in humans and other animals arose in evolution, emerges in each of us during development, and operates from moment to moment in ways intimately connected with our status as living systems. All of our experiences and perceptions stem from our nature as self-sustaining living machines that care about their own persistence. My intuition – and again it’s only an intuition – is that the materiality of life will turn out to be important for all manifestations of consciousness. One reason for this is that the imperative for regulation and self-maintenance in living systems isn’t restricted to just one level, such as the integrity of the whole body. Self-maintenance for living systems goes all the way down, even down to the level of individual cells. Every cell in your body – in any body – is continually regenerating the conditions necessary for its own integrity over time. The same cannot be said for any current or near-future computer, and would not be true even for a silicon beast machine of the sort I just described.

What an extraordinary episode in the economic progress of man that age was which came to an end in August 1914! The greater part of the population, it is true, worked hard and lived at a low standard of comfort, yet were, to all appearances, reasonably contented with this lot. But escape was possible, for any man of capacity or character at all exceeding the average, into the middle and upper classes, for whom life offered, at a low cost and with the least trouble, conveniences, comforts, and amenities beyond the compass of the richest and most powerful monarchs of other ages. The inhabitant of London could order by telephone, sipping his morning tea in bed, the various products of the whole earth, in such quantity as he might see fit, and reasonably expect their early delivery upon his doorstep; he could at the same moment and by the same means adventure his wealth in the natural resources and new enterprises of any quarter of the world, and share, without exertion or even trouble, in their prospective fruits and advantages; or he could decide to couple the security of his fortunes with the good faith of the townspeople of any substantial municipality in any continent that fancy or information might recommend. He could secure forthwith, if he wished it, cheap and comfortable means of transit to any country or climate without passport or other formality, could despatch his servant to the neighbouring office of a bank for such supply of the precious metals as might seem convenient, and could then proceed abroad to foreign quarters, without knowledge of their religion, language, or customs, bearing coined wealth upon his person, and would consider himself greatly aggrieved and much surprised at the least interference. But, most important of all, he regarded this state of affairs as normal, certain, and permanent, except in the direction of further improvement, and any deviation from it as aberrant, scandalous, and avoidable. The projects and politics of militarism and imperialism, of racial and cultural rivalries, of monopolies, restrictions, and exclusion, which were to play the serpent to this paradise, were little more than the amusements of his daily newspaper, and appeared to exercise almost no influence at all on the ordinary course of social and economic life, the internationalisation of which was nearly complete in practice.

The inhabitant of London could order by telephone, sipping his morning tea in bed, the various products of the whole earth, in such quantity as he might see fit, and reasonably expect their early delivery upon his doorstep; he could at the same moment and by the same means adventure his wealth in the natural resources and new enterprises of any quarter of the world, and share, without exertion or even trouble, in their prospective fruits and advantages; or he could decide to couple the security of his fortunes with the good faith of the townspeople of any substantial municipality in any continent that fancy or information might recommend. He could secure forthwith, if he wished it, cheap and comfortable means of transit to any country or climate without passport or other formality, could despatch his servant to the neighboring office of a bank for such supply of the precious metals as might seem convenient, and could then proceed abroad to foreign quarters, without knowledge of their religion, language, or customs, bearing coined wealth upon his person, and would consider himself greatly aggrieved and much surprised at the least interference. But, most important of all, he regarded this state of affairs as normal, certain, and permanent, except in the direction of further improvement, and any deviation from it as aberrant, scandalous, and avoidable. The projects and politics of militarism and imperialism, of racial and cultural rivalries, of monopolies, restrictions, and exclusion, which were to play the serpent to this paradise, were little more than the amusements of his daily newspaper, and appeared to exercise almost no influence at all on the ordinary course of social and economic life, the internationalization of which was nearly complete in practice.

On considering these instances it is indubitably clear that sati has a crucial role to fulfill in the realm of samatha. This might be why the Cūḷavedalla Sutta speaks of satipaṭṭhāna as the "cause" of concentration (samādhinimitta).... On the other hand, however, to consider satipaṭṭhāna purely as a concentration exercise goes too far and misses the important difference between what can become a basis for the development of concentration and what belongs to the realm of calmness meditation proper. In fact, the characteristic functions of sati and concentration (samādhi) are quite distinct. While concentration corresponds to an enhancement of the selective function of the mind, by way of restricting the breadth of attention, sati on its own represents an enhancement of the recollective function, by way of expanding the breadth of attention. These two modes of mental functioning correspond to two different cortical control mechanisms in the brain. This difference, however, does not imply that the two are incompatible, since during absorption attainment both are present. But during absorption sati becomes mainly presence of the mind, when it to some extent loses its natural breadth owing to the strong focusing power of concentration.

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Our deeply-rooted beliefs about the wholesomeness of milk and dairy products should be re-considered under careful, scientific evaluation. Given the tumor promotor effect of IGF-1, patients with tumorous disease should restrict consumption of milk and milk protein. The same applies to patients with coronary heart disease and with a family history of neurodegenerative disease. Milk consumption has already been identified as an aggravating factor in the acne “epidemic” among adolescents, and preliminary successes have been reported with reduced milk consumption. It is even more important that excessive milk consumption can promote diseases commonly associated with a Western lifestyle

Of course, differences in natural abilities also play a role in the formation of social distinctions. But such diversities of aptitudes and character are usually mediated through imagined hierarchies. This happens in two important ways. First and foremost, most abilities have to be nurtured and developed. Even if somebody is born with a particular talent, that talent will usually remain latent if it is not fostered, honed and exercised. Not all people get the same chance to cultivate and refine their abilities. Whether or not they have such an opportunity will usually depend on their place within their society's imagined hierarchy. Harry Potter is a good example. Removed from his distinguished wizard family and brought up by ignorant muggles, he arrives at Hogwarts without any experience in magic. It takes him seven books to gain a firm command of his powers and knowledge of his unique abilities. Second, even if people belonging to different classes develop exactly the same abilities, they are unlikely to enjoy equal success because they will have to play the game by different rules. If, in British-ruled India, an Untouchable, a Brahmin, a Catholic Irishman and a Protestant Englishman had somehow developed exactly the same business acumen, they still would not have had the same chance of becoming rich. The economic game was rigged by legal restrictions and unofficial glass ceilings. (p. 154)

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Heidegger considers the human condition coldly and announces that existence is humiliated. The only reality is "anxiety" in the whole chain of being. To the man lost in the world and its diversions this anxiety is a brief, fleeting fear. But if that fear becomes conscious of itself, it becomes anguish, the perpetual climate of the lucid man "in whom existence is concentrated." This professor of philosophy writes without trembling and in the most abstract language in the world that "the finite and limited character of human existence is more primordial than man himself." His interest in Kant extends only to recognizing the restricted character of his "pure Reason." This is to conclude at the end of his analyses that "the world can no longer offer anything to the man filled with anguish." This anxiety seems to him so much more important than all the categories in the world that he thinks and talks only of it. He enumerates its aspects: boredom when the ordinary man strives to quash it in him and benumb it; terror when the mind contemplates death. He too does not separate consciousness from the absurd. The consciousness of death is the call of anxiety and "existence then delivers itself its own summons through the intermediary of consciousness." It is the very voice of anguish and it adjures existence "to return from its loss in the anonymous They." For him, too, one must not sleep, but must keep alert until the consummation. He stands in this absurd world and points out its ephemeral character. He seeks his way amid these ruins.

The inspired principles in the Constitution are the principles of the rule of law which, if preserved, guarantee liberty to every man. These principles are assumed in the Constitution because they had come to be assumed by Americans generally, as they struggled through several generations to find institutional safeguards for the liberty that they prized so highly. Many theoreticians of law and politics have rejected such a tenuous and fragile basis for a nation's freedom. They dream of constitutional arrangements based on clear libertarian principles which would maximize individual liberty whether or not the people understood or supported the basic principles. Their objection does raise the important secondary problem of preserving the liberty we have obtained. The early Americans themselves recognized the necessity of "public virtue" for the continuing security of their liberty. . . . The radicals of the left today seek freedom from social and material deprivation through the application of government power. On the right, according to your preferences in political taxonomy, we have either those libertarians who would go far beyond the classically liberal views of the Founding Fathers in restricting the role of government, or those reactionaries who would be willing to invoke arbitrarily the power of government to reshape moral society in their own image. Modern prophets seem to reject both the reactionary and radical left views. And in clearly recognizing a positive role for limited government, they refuse to join the libertarians.

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The global jihad espoused by Osama bin Laden and other contemporary extremists is clearly rooted in contemporary issues and interpretations of Islam. It owes little to the Wahhabi tradition, outside of the nineteenth-century incorporation of the teachings of Ibn Taymiyya and the Ibn al-Qayyim al-Jawziyyah into the Wahhabi worldview as Wahhabism moved beyond the confines of Najd and into the broader Muslim world. The differences between the worldviews of bin Laden and Ibn Abd al-Wahhab are numerous. Bin Laden preaches jihad; Ibn Abd al-Wahhab preached monotheism. Bin Laden preaches a global jihad of cosmic importance that recognizes no compromise; Ibn Abd al-Wahhab’s jihad was narrow in geographic focus, of localized importance, and had engagement in a treaty relationship between the fighting parties as a goal. Bin Laden preaches war against Christians and Jews; Ibn Abd al-Wahhab called for treaty relationships with them. Bin Laden’s jihad proclaims an ideology of the necessity of war in the face of unbelief; Ibn Abd al-Wahhab preached the benefits of peaceful coexistence, social order, and business relationships. Bin Laden calls for the killing of all infidels and the destruction of their money and property; Ibn Abd al-Wahhab restricted killing and the destruction of property… The militant Islam of Osama bin Laden does not have its origins in the teachings of Ibn Abd al-Wahhab and is not representative of Wahhabi Islam as it is practiced in contemporary Saudi Arabia, yet for the media it has come to define Wahabbi Islam in the contemporary era. However, “unrepresentative” bin Laden’s global jihad of Islam in general and Wahhabi Islam in particular, its prominence in headline news has taken Wahhabi Islam across the spectrum from revival and reform to global jihad.

If the interest of a scientific expositor ought to be measured by the importance of the subject, I shall be applauded for my choice. In fact, there are few questions which touch more closely the very existence of man than that of animated motors—those docile helps whose power or speed he uses at his pleasure, which enjoy to some extent his intimacy, and accompany him in his labors and his pleasures. The species of animal whose coöperation we borrow are numerous, and vary according to latitude and climate. But whether we employ the horse, the ass, the camel, or the reindeer, the same problem is always presented: to get from the animal as much work as possible, sparing him, as far as we can, fatigue and suffering. This identity of standpoint will much simplify my task, as it will enable me to confine the study of animated motors to a single species: I have chosen the horse as the most interesting type. Even with this restriction the subject is still very vast, as all know who are occupied with the different questions connected therewith. In studying the force of traction of the horse, and the best methods of utilizing it, we encounter all the problems connected with teams and the construction of vehicles. But, on a subject which has engaged the attention of humanity for thousands of years, it seems difficult to find anything new to say. If in the employment of the horse we consider its speed and the means of increasing it, the subject does not appear less exhausted. Since the chariot-races, of which Greek and Roman antiquity were passionately fond, to our modern horse-races, men have never ceased to pursue with a lively interest the problem of rapid locomotion. What tests and comparisons have not been made to discover what race has most speed, what other most bottom, what crossings, what training give reason to expect still more speed?

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From *the form of time and of the single dimension* of the series of representations, on account of which the intellect, in order to take up one thing, must drop everything else, there follows not only the intellect’s distraction, but also its *forgetfulness*. Most of what it has dropped it never takes up again, especially as the taking up again is bound to the principle of sufficient reason, and thus requires an occasion which the association of ideas and motivation have first to provide. Yet this occasion may be the remoter and the smaller, the more our susceptibility to it is enhanced by interest in the subject. But, as I have already shown in the essay *On the Principle of Sufficient Reason*, memory is not a receptacle, but a mere faculty, acquired by practice, of bringing forth any representations at random, so that these have always to be kept in practice by repetition, otherwise they are gradually lost. Accordingly, the knowledge even of the scholarly head exists only *virtualiter* as an acquired practice in producing certain representations. *Actualiter*, on the other hand, it is restricted to one particular representation, and for the moment is conscious of this one alone. Hence there results a strange contrast between what a man knows *potentia* and what he knows *actu*, in other words, between his knowledge and his thinking at any moment. The former is an immense and always somewhat chaotic mass, the latter a single, distinct thought. The relation is like that between the innumerable stars of the heavens and the telescope’s narrow field of vision; it stands out remarkably when, on some occasion, a man wishes to bring to distinct recollection some isolated fact from his knowledge, and time and trouble are required to look for it and pick it out of that chaos. Rapidity in doing this is a special gift, but depends very much on the day and the hour; therefore sometimes memory refuses its service, even in things which, at another time, it has ready at hand. This consideration requires us in our studies to strive after the attainment of correct insight rather than an increase of learning, and to take to heart the fact that the *quality* of knowledge is more important than its quantity. Quantity gives books only thickness; quality imparts thoroughness as well as style; for it is an *intensive* dimension, whereas the other is merely extensive. It consists in the distinctness and completeness of the concepts, together with the purity and accuracy of the knowledge of perception that forms their foundation. Therefore the whole of knowledge in all its parts is permeated by it, and is valuable or troubling accordingly. With a small quantity but good quality of knowledge we achieve more than with a very great quantity but bad quality." —from_The World as Will and Representation_. Translated from the German by E. F. J. Payne in two volumes: volume II, pp. 139-141

According to the current view, the maintenance of sound monetary conditions is only possible with a 'credit balance of payments'. The confutation of this and related objections is implicit in the Quantity Theory and in Gresham's Law. The Quantity Theory shows that money can never permanently flow abroad from a country in which only metallic money is used (the 'purely metallic currency' of the Currency Principle). The tightness in the domestic market called forth by the efflux of part of the stock of money reduces the prices of commodities, and so restricts importation and encourages exportation, until there is once more enough money at home. The precious metals which perform the function of money are distributed among individuals, and consequently among separate countries, according to the extent and intensity of the demand of each for money. State intervention to assure to the community the necessary quantity of money by regulating its international nlovements is supererogatory.

By the same token, the failure to control Hitler after he was released from prison looks unreasonable only with the certainty of hindsight. Through the mid-1920s, he was banned from speaking in most German states, but as time passed and memories of the putsch receded, the bans began to be lifted. After all, Hitler was now pledging to abide by the rules of legality, and how, in a democracy, could a politician be denied the right to be heard, no matter how insidious his message, if he stayed within the bounds of the law? Who—and by what authority—had the right to silence him? Saxony, at the start of 1927, was the first large state to lift the speaking prohibition and was followed by Bavaria and others. The last to do so was the all-important state of Prussia, by far the largest in the federation (“whoever possesses Prussia possesses the Reich,” Goebbels said). It held out until after the September 1928 elections, when the Nazis won a paltry 2.6 percent of the vote, but after that dismal showing its prohibition looked untenable, a restriction based on bad faith and sheer partisan politics. Such a feeble electoral result brought the question of free speech in a democratic system into clear focus. In 1928, the Nazis seemed less a threat to democracy than a spent force, while the Weimar Republic seemed to have put down genuine roots. Real wages were rising. Unemployment had dropped dramatically. Industrial production had climbed 25 percent since 1925. “For the first time since the war, the German people were happy,” one journalist wrote. The astute political economist Joseph Schumpeter said in early 1929 that Weimar had achieved an “impressive stability” and that “in no sense, in no area, in no direction, are eruptions, upheavals or disasters probable.” The real threat to democracy during these good times appeared to be not Hitler or his party but any bans on the leaders of political organizations. Of course, two years later, after the Nazis had grown to become the second largest party in the Reichstag, it was too late to outlaw them.

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The socialists are sometimes wont to reproach liberalism with a lack of consistency, It is, they maintain, illogical to restrict the activity of the state in the economic sphere exclusively to the protection of property. It is difficult to see why, if the state is not to remain completely neutral, its intervention has to be limited to protecting the rights of property owners. This reproach would be justified only if the opposition of liberalism to all governmental activity in the economic sphere going beyond the protection of property stemmed from an aversion in principle against any activity on the part of the state. But that is by no means the case. The reason why liberalism opposes a further extension of the sphere of governmental activity is precisely that this would, in effect, abolish private ownership of the means of production. And in private property the liberal sees the principle most suitable for the organization of man's life in society. 38 The Foundations of Liberal Policy Liberalism is therefore far from disputing the necessity of a machinery of state, a system of law, and a government. It is a grave misunderstanding to associate it in any way with the idea of anarchism. For the liberal, the state is an absolute necessity, since the most important tasks are incumbent upon it: the protection not only of private property, but also of peace, for in the absence of the latter the full benefits of private property cannot be reaped.

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Geopolitics is ultimately the study of the balance between options and lim­itations. A country's geography determines in large part what vulnerabilities it faces and what tools it holds. "Countries with flat tracks of land -- think Poland or Russia -- find building infrastructure easier and so become rich faster, but also find them­selves on the receiving end of invasions. This necessitates substantial stand­ing armies, but the very act of attempting to gain a bit of security automat­ically triggers angst and paranoia in the neighbors. "Countries with navigable rivers -- France and Argentina being premier examples -- start the game with some 'infrastructure' already baked in. Such ease of internal transport not only makes these countries socially uni­fied, wealthy, and cosmopolitan, but also more than a touch self-important. They show a distressing habit of becoming overimpressed with themselves -- and so tend to overreach. "Island nations enjoy security -- think the United Kingdom and Japan -- in part because of the physical separation from rivals, but also because they have no choice but to develop navies that help them keep others away from their shores. Armed with such tools, they find themselves actively meddling in the affairs of countries not just within arm's reach, but half a world away. "In contrast, mountain countries -- Kyrgyzstan and Bolivia, to pick a pair -- are so capital-poor they find even securing the basics difficult, mak­ing them largely subject to the whims of their less-mountainous neighbors. "It's the balance of these restrictions and empowerments that determine both possibilities and constraints, which from my point of view makes it straightforward to predict what most countries will do: · The Philippines' archipelagic nature gives it the physical stand-off of is­lands without the navy, so in the face of a threat from a superior country it will prostrate itself before any naval power that might come to its aid. · Chile's population center is in a single valley surrounded by mountains. Breaching those mountains is so difficult that the Chileans often find it easier to turn their back on the South American continent and interact economically with nations much further afield. · The Netherlands benefits from a huge portion of European trade because it controls the mouth of the Rhine, so it will seek to unite the Continent economically to maximize its economic gain while bringing in an exter­nal security guarantor to minimize threats to its independence. · Uzbekistan sits in the middle of a flat, arid pancake and so will try to expand like syrup until it reaches a barrier it cannot pass. The lack of local competition combined with regional water shortages adds a sharp, brutal aspect to its foreign policy. · New Zealand is a temperate zone country with a huge maritime frontage beyond the edge of the world, making it both wealthy and secure -- how could the Kiwis not be in a good mood every day? "But then there is the United States. It has the fiat lands of Australia with the climate and land quality of France, the riverine characteristics of Germany with the strategic exposure of New Zealand, and the island fea­tures of Japan but with oceanic moats -- and all on a scale that is quite lit­erally continental. Such landscapes not only make it rich and secure beyond peer, but also enable its navy to be so powerful that America dominates the global oceans.

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According to Bartholomew, an important goal of St. Louis zoning was to prevent movement into 'finer residential districts . . . by colored people.' He noted that without a previous zoning law, such neighborhoods have become run-down, 'where values have depreciated, homes are either vacant or occupied by color people.' The survey Bartholomew supervised before drafting the zoning ordinance listed the race of each building's occupants. Bartholomew attempted to estimate where African Americans might encroach so the commission could respond with restrictions to control their spread. The St. Louis zoning ordinance was eventually adopted in 1919, two years after the Supreme Court's Buchanan ruling banned racial assignments; with no reference to race, the ordinance pretended to be in compliance. Guided by Bartholomew's survey, it designated land for future industrial development if it was in or adjacent to neighborhoods with substantial African American populations. Once such rules were in force, plan commission meetings were consumed with requests for variances. Race was frequently a factor. For example, on meeting in 1919 debated a proposal to reclassify a single-family property from first-residential to commercial because the area to the south had been 'invaded by negroes.' Bartholomew persuaded the commission members to deny the variance because, he said, keeping the first-residential designation would preserve homes in the area as unaffordable to African Americans and thus stop the encroachment. On other occasions, the commission changed an area's zoning from residential to industrial if African American families had begun to move into it. In 1927, violating its normal policy, the commission authorized a park and playground in an industrial, not residential, area in hopes that this would draw African American families to seek housing nearby. Similar decision making continued through the middle of the twentieth century. In a 1942 meeting, commissioners explained they were zoning an area in a commercial strip as multifamily because it could then 'develop into a favorable dwelling district for Colored people. In 1948, commissioners explained they were designating a U-shaped industrial zone to create a buffer between African Americans inside the U and whites outside. In addition to promoting segregation, zoning decisions contributed to degrading St. Louis's African American neighborhoods into slums. Not only were these neighborhoods zoned to permit industry, even polluting industry, but the plan commission permitted taverns, liquor stores, nightclubs, and houses of prostitution to open in African American neighborhoods but prohibited these as zoning violations in neighborhoods where whites lived. Residences in single-family districts could not legally be subdivided, but those in industrial districts could be, and with African Americans restricted from all but a few neighborhoods, rooming houses sprang up to accommodate the overcrowded population. Later in the twentieth century, when the Federal Housing Administration (FHA) developed the insure amortized mortgage as a way to promote homeownership nationwide, these zoning practices rendered African Americans ineligible for such mortgages because banks and the FHA considered the existence of nearby rooming houses, commercial development, or industry to create risk to the property value of single-family areas. Without such mortgages, the effective cost of African American housing was greater than that of similar housing in white neighborhoods, leaving owners with fewer resources for upkeep. African American homes were then more likely to deteriorate, reinforcing their neighborhoods' slum conditions.

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Twenty percent of Americans describe themselves as “spiritual but not religious.” Although the claim seems to annoy believers and atheists equally, separating spirituality from religion is a perfectly reasonable thing to do. It is to assert two important truths simultaneously: Our world is dangerously riven by religious doctrines that all educated people should condemn, and yet there is more to understanding the human condition than science and secular culture generally admit. One purpose of this book is to give both these convictions intellectual and empirical support. Before going any further, I should address the animosity that many readers feel toward the term spiritual. Whenever I use the word, as in referring to meditation as a “spiritual practice,” I hear from fellow skeptics and atheists who think that I have committed a grievous error. The word spirit comes from the Latin spiritus, which is a translation of the Greek pneuma, meaning “breath.” Around the thirteenth century, the term became entangled with beliefs about immaterial souls, supernatural beings, ghosts, and so forth. It acquired other meanings as well: We speak of the spirit of a thing as its most essential principle or of certain volatile substances and liquors as spirits. Nevertheless, many nonbelievers now consider all things “spiritual” to be contaminated by medieval superstition. I do not share their semantic concerns.[1] Yes, to walk the aisles of any “spiritual” bookstore is to confront the yearning and credulity of our species by the yard, but there is no other term—apart from the even more problematic mystical or the more restrictive contemplative—with which to discuss the efforts people make, through meditation, psychedelics, or other means, to fully bring their minds into the present or to induce nonordinary states of consciousness. And no other word links this spectrum of experience to our ethical lives.

The beginning of our acquaintance with the outside world is not only sensory but is entirely subjective. For a long time we know only a sensorial subjective reality. We are not, however, alone: always we are in communication with other human beings—parents, teachers, etc. Without ever stopping to think about it, we behave as if all these others share the same subjective reality as we. There are as many subjective realities as there are subjects. The one thing that is common to all these subjective realities is the one reality we use in communicating with one another: the one “objective” reality for all of us. But, apart from this, there is obviously a third reality. This is Reality—with a capital R—that is understood to exist whether you and I are alive or whether we know it or ignore it. This is the Reality which must exist and must be there, whether men exist or not. When we use our thinking, and not only our sensing, we realize that this third Reality is more than likely the first. This Reality is immensely complex and is only very superficially known, either to science or philosophy or in music or poetry. But our sense of self-importance makes us believe that our subjective reality is just as valid. The “objective” reality is, finally, that part of our subjective reality which we are willing to concede to our fellow men. I can see that you can see and that you can read, but I can never believe that you can see as I can, or understand what you read as I do, even though logic forces me to recognize I must be wrong and have no grounds for thinking in this way. My subjective reality is mine entirely and follows all my whims. “Objective” reality is less whimsical: it is the reality experienced by all men. It limits and restricts your and my subjective reality to that upon which all others agree. Subjective reality is anchored in us and is as real as our bodies. Objective reality is the measure of our sanity. But Reality has never as yet been perceived in its entirety. Our belief that we know Reality is an illusion, a maya; it is a measure of our ignorance.

The preconventional level of moral reasoning, which develops during our first nine years of life, considers rules as fixed and absolute. In the first of its two stages (the stage of obedience and punishment), we determine whether actions are right or wrong by whether or not they lead to a punishment. In the second stage (the stage of individualism and exchange), right and wrong are determined by what brings rewards. The desires and needs of others are important, but only in a reciprocal sense—“You scratch my back and I’ll scratch yours.” Morality at this level is governed by consequence.   The second level of moral reasoning starts in adolescence, and continues into early adulthood. It sees us starting to consider the intention behind behavior, rather than just the consequences. Its first stage, often called the “good boy—nice girl” stage, is when we begin classifying moral behavior as to whether it will help or please. Being seen as good becomes the goal. In the second stage (the law and order stage), we start to equate “being good” with respecting authority and obeying the law, believing that this protects and sustains society.   The third level of moral development is when we move beyond simple conformity, but Kohlberg suggested that only around 10–15 percent of us ever reach this level. In its first stage (the social contract and individual rights stage), we still respect authority, but there is a growing recognition that individual rights can supersede laws that are destructive or restrictive. We come to realize that human life is more sacred than just following rules. The sixth and final stage (the stage of universal ethical principles) is when our own conscience becomes the ultimate judge, and we commit ourselves to equal rights and respect for all. We may even resort to civil disobedience in the name of universal principles, such as justice.   Kohlberg’s six-stage theory was considered radical, because it stated that morality is not imposed on children (as psychoanalysts said), nor is it about avoiding bad feelings (as the behaviorists had thought). Kohlberg believed children developed a moral code and awareness of respect, empathy, and love through interaction with others.

Aurobindo’s orientation has yielded important new insights into the thought of the Vedic seers (rishi), who “saw” the truth. He showed a way out of the uninspiring scholarly perspective, with its insistence that the Vedic seers were “primitive” poets obsessed with natural phenomena like thunder, lightning, and rain. The one-dimensional “naturalistic” interpretations proffered by other translators missed out on the depth of the Vedic teachings. Thus Sūrya is not only the visible material Sun but also the psychological-spiritual principle of inner luminosity. Agni is not merely the physical fire that consumes the sacrificial offerings but the spiritual principle of purifying transformation. Parjanya does not only stand for rain but also the inner “irrigation” of grace. Soma is not merely the concoction the sacrificial priests poured into the fire but also (as in the later Tantric tradition) the magical inner substance that transmutes the body and the mind. The wealth prayed for in many hymns is not just material prosperity but spiritual riches. The cows mentioned over and over again in the hymns are not so much the biological animals but spiritual light. The Panis are not just human merchants but various forces of darkness. When Indra slew Vritra and released the floods, he not merely inaugurated the monsoon season but also unleashed the powers of life (or higher energies) within the psyche of the priest. For Indra also stands for the mind and Vritra for psychological restriction, or energetic blockage. Aurobindo contributed in a major way to a thorough reappraisal of the meaning of the Vedic hymns, and his work encouraged a number of scholars to follow suit, including Jeanine Miller and David Frawley.2 There is also plenty of deliberate, artificial symbolism in the hymns. In fact, the figurative language of the Rig-Veda is extraordinarily rich, as Willard Johnson has demonstrated.3 In special sacrificial symposia, the hymn composers met to share their poetic creations and stimulate each other’s creativity and comprehension of the subtle realities of life. Thus many hymns are deliberately enigmatic, and often we can only guess at the solutions to their enigmas and allegorical riddles. Heinrich Zimmer reminded us: The myths and symbols of India resist intellectualization and reduction to fixed significations. Such treatments would only sterilize them of their magic.

The tendency to want what has been banned and therefore to presume that it is more worthwhile is not limited to such commodities as laundry soap. In fact, the tendency is not limited to commodities at all but extends to restrictions on information. In an age when the ability to acquire, store, and manage information is becoming increasingly the determinant of wealth and power, it is important to understand how we typically react to attempts to censor or otherwise constrain our access to information. Although much data exist on our reactions to various kinds of potentially censorable material—media violence, pornography, radical political rhetoric—there is surprisingly little evidence as to our reactions to the act of censoring them. Fortunately, the results of the few studies that have been done on the topic are highly consistent. Almost invariably, our response to the banning of information is a greater desire to receive that information and a more favorable attitude toward it than before the ban.112 The intriguing thing about the effects of censoring information is not that audience members want to have the information more than they did before; that seems natural. Rather, it is that they come to believe in the information more, even though they haven’t received it. For example, when University of North Carolina students learned that a speech opposing coed dorms on campus would be banned, they became more opposed to the idea of coed dorms. Thus, without ever hearing the speech, they became more sympathetic to its argument. This raises the worrisome possibility that especially clever individuals holding a weak or unpopular position can get us to agree with that position by arranging to have their message restricted. The irony is that for such people—members of fringe political groups, for example—the most effective strategy may not be to publicize their unpopular views, but to get those views officially censored and then to publicize the censorship. Perhaps the authors of this country’s Constitution were acting as much as sophisticated social psychologists as staunch civil libertarians when they wrote the remarkably permissive free-speech provision of the First Amendment. By refusing to restrain freedom of speech, they may have been attempting to minimize the chance that new political notions would win support via the irrational course of psychological reactance.

When it’s all said and done, how would you like to be remembered? It’s sort of a funny question, isn’t it? Asking how you want to be remembered after you’re gone. No one ever knows how they’re remembered after they’re gone, nor does anyone ever experience it. And yet, for some reason, we still ask ourselves these sorts of questions. It’s a paradox, really; to want something after I’m dead, but only be able to want anything while I’m alive. The question is really more about what I want to imagine while I’m alive then, isn’t it? What I want to convince myself my life can be for beyond my own life; seeing as how I can only imagine beyond my own life while my own life still exists? If I were to humor the question, though, I don’t think I would want to claim any sort of banal, grandiose answers. I don’t think I would want to say that I want to be remembered as significant, or influential, or smart, or famous, or wealthy, or powerful, or successful, or that I changed the world in some way. All of that would suggest that I can know what any of that even means in the bigger picture. In truth, I don’t know what it means to be influential in a world that lacks clear direction. I don’t know what it means to be wealthy in a world filled with poverty. I don’t know what it means to be powerful in a universe that trumps everyone and everything. And I don’t know what it means to be smart or successful or to change the world as a member of a species that’s restricted from understanding what anything might really mean or cause. I suppose I am attracted to these things as much as the next person, but I cannot say with certain honesty that I believe that in the end, any of these things are worth being remembered for. I guess the next answer would be that I want to be remembered as someone who tried. Someone who tried their best to care. To help. To love. To be ok. To air on the side of sympathy and compassion as best I could. To be a good friend, good son, father, and husband. Someone who lived honestly, with both conviction and a willingness to adapt in what they think and believe. Someone who contributed towards something they enjoyed and believed in simply because they could. But the truth is, history is coated with innumerable amounts of people who lived with these qualities, and mostly none of them are remembered by anyone at all. Perhaps being remembered isn’t all that important then, if most people aren’t remembered for what’s important.

Scientists have found that there are two important genes, the CREB activator (which stimulates the formation of new connections between neurons) and the CREB repressor (which suppresses the formation of new memories). Dr. Jerry Yin and Timothy Tully of Cold Spring Harbor have been doing interesting experiments with fruit flies. Normally it takes ten trials for them to learn a certain task (e.g., detecting an odor, avoiding a shock). Fruit flies with an extra CREB repressor gene could not form lasting memories at all, but the real surprise came when they tested fruit flies with an extra CREB activator gene. They learned the task in just one session. “This implies these flies have a photographic memory,” says Dr. Tully. He said they are just like students “who could read a chapter of a book once, see it in their mind, and tell you that the answer is in paragraph three of page two seventy-four.” This effect is not just restricted to fruit flies. Dr. Alcino Silva, also at Cold Spring Harbor, has been experimenting with mice. He found that mice with a defect in their CREB activator gene were virtually incapable of forming long-term memories. They were amnesiac mice. But even these forgetful mice could learn a bit if they had short lessons with rest in between. Scientists theorize that we have a fixed amount of CREB activator in the brain that can limit the amount we can learn in any specific time. If we try to cram before a test, it means that we quickly exhaust the amount of CREB activators, and hence we cannot learn any more—at least until we take a break to replenish the CREB activators. “We can now give you a biological reason why cramming doesn’t work,” says Dr. Tully. The best way to prepare for a final exam is to mentally review the material periodically during the day, until the material becomes part of your long-term memory. This may also explain why emotionally charged memories are so vivid and can last for decades. The CREB repressor gene is like a filter, cleaning out useless information. But if a memory is associated with a strong emotion, it can either remove the CREB repressor gene or increase levels of the CREB activator gene. In the future, we can expect more breakthroughs in understanding the genetic basis of memory. Not just one but a sophisticated combination of genes is probably required to shape the enormous capabilities of the brain. These genes, in turn, have counterparts in the human genome, so it is a distinct possibility that we can also enhance our memory and mental skills genetically. However, don’t think that you will be able to get a brain boost anytime soon. Many hurdles still remain. First, it is not clear if these results apply to humans.

Le « mythe », comme l’« idole » n’a jamais été qu’un symbole incompris : l’un est dans l’ordre verbal ce que l’autre est dans l’ordre figuratif ; chez les Grecs, la poésie produisit le premier comme l’art produisit la seconde ; mais, chez les peuples à qui, comme les Orientaux, le naturalisme et l’anthropomorphisme sont également étrangers, ni l’un ni l’autre ne pouvaient prendre naissance, et ils ne le purent en effet que dans l’imagination d’Occidentaux qui voulurent se faire les interprètes de ce qu’ils ne comprenaient point. L’interprétation naturaliste renverse proprement les rapports : un phénomène naturel peut, aussi bien que n’importe quoi dans l’ordre sensible, être pris pour symboliser une idée ou un principe, et le symbole n’a de sens et de raison d’être qu’autant qu’il est d’un ordre inférieur à ce qui est symbolisé. De même, c’est sans doute une tendance générale et naturelle à l’homme que d’utiliser la forme humaine dans le symbolisme ; mais cela, qui ne prête pas en soi à plus d’objections que l’emploi d’un schéma géométrique ou de tout autre mode de représentation, ne constitue nullement l’anthropomorphisme, tant que l’homme n’est point dupe de la figuration qu’il a adoptée. En Chine et dans l’Inde, il n’y eut jamais rien d’analogue à ce qui se produisit en Grèce, et les symboles à figure humaine, quoique d’un usage courant, n’y devinrent jamais des « idoles » ; et l’on peut encore noter à ce propos combien le symbolisme s’oppose à la conception occidentale de l’art : rien n’est moins symbolique que l’art grec, et rien ne l’est plus que les arts orientaux ; mais là où l’art n’est en somme qu’un moyen d’expression et comme un véhicule de certaines conceptions intellectuelles, il ne saurait évidemment être regardé comme une fin en soi, ce qui ne peut arriver que chez les peuples à sentimentalité prédominante. C’est à ces mêmes peuples seulement que l’anthropomorphisme est naturel, et il est à remarquer que ce sont ceux chez lesquels, pour la même raison, a pu se constituer le point de vue proprement religieux ; mais, d’ailleurs, la religion s’y est toujours efforcée de réagir contre la tendance anthropomorphique et de la combattre en principe, alors même que sa conception plus ou moins faussée dans l’esprit populaire contribuait parfois au contraire à la développer en fait. Les peuples dits sémitiques, comme les Juifs et les Arabes, sont voisins sous ce rapport des peuples occidentaux : il ne saurait, en effet, y avoir d’autre raison à l’interdiction des symboles à figure humaine, commune au Judaïsme et à l’Islamisme, mais avec cette restriction que, dans ce dernier, elle ne fut jamais appliquée rigoureusement chez les Persans, pour qui l’usage de tels symboles offrait moins de dangers, parce que, plus orientaux que les Arabes, et d’ailleurs d’une tout autre race, ils étaient beaucoup moins portés à l’anthropomorphisme.

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The traditional hospital practice of excluding parents ignored the importance of attachment relationships as regulators of the child’s emotions, behaviour and physiology. The child’s biological status would be vastly different under the circumstances of parental presence or absence. Her neurochemical output, the electrical activity in her brain’s emotional centres, her heart rate, blood pressure and the serum levels of the various hormones related to stress would all vary significantly. Life is possible only within certain well-defined limits, internal or external. We can no more survive, say, high sugar levels in our bloodstream than we can withstand high levels of radiation emanating from a nuclear explosion. The role of self-regulation, whether emotional or physical, may be likened to that of a thermostat ensuring that the temperature in a home remains constant despite the extremes of weather conditions outside. When the environment becomes too cold, the heating system is switched on. If the air becomes overheated, the air conditioner begins to work. In the animal kingdom, self-regulation is illustrated by the capacity of the warm-blooded creature to exist in a broad range of environments. It can survive more extreme variations of hot and cold without either chilling or overheating than can a coldblooded species. The latter is restricted to a much narrower range of habitats because it does not have the capacity to self-regulate the internal environment. Children and infant animals have virtually no capacity for biological self-regulation; their internal biological states—heart rates, hormone levels, nervous system activity — depend completely on their relationships with caregiving grown-ups. Emotions such as love, fear or anger serve the needs of protecting the self while maintaining essential relationships with parents and other caregivers. Psychological stress is whatever threatens the young creature’s perception of a safe relationship with the adults, because any disruption in the relationship will cause turbulence in the internal milieu. Emotional and social relationships remain important biological influences beyond childhood. “Independent self-regulation may not exist even in adulthood,” Dr. Myron Hofer, then of the Departments of Psychiatry and Neuroscience at Albert Einstein College of Medicine in New York, wrote in 1984. “Social interactions may continue to play an important role in the everyday regulation of internal biologic systems throughout life.” Our biological response to environmental challenge is profoundly influenced by the context and by the set of relationships that connect us with other human beings. As one prominent researcher has expressed it most aptly, “Adaptation does not occur wholly within the individual.” Human beings as a species did not evolve as solitary creatures but as social animals whose survival was contingent on powerful emotional connections with family and tribe. Social and emotional connections are an integral part of our neurological and chemical makeup. We all know this from the daily experience of dramatic physiological shifts in our bodies as we interact with others. “You’ve burnt the toast again,” evokes markedly different bodily responses from us, depending on whether it is shouted in anger or said with a smile. When one considers our evolutionary history and the scientific evidence at hand, it is absurd even to imagine that health and disease could ever be understood in isolation from our psychoemotional networks. “The basic premise is that, like other social animals, human physiologic homeostasis and ultimate health status are influenced not only by the physical environment but also by the social environment.” From such a biopsychosocial perspective, individual biology, psychological functioning and interpersonal and social relationships work together, each influencing the other.