Result Orientation Quotes

In the West we have a tendency to be profit-oriented, where everything is measured according to the results and we get caught up in being more and more active to generate results. In the East -- especially in India -- I find that people are more content to just be, to just sit around under a banyan tree for half a day chatting to each other. We Westerners would probably call that wasting time. But there is value to it. Being with someone, listening wihtout a clock and without anticipation of results, teaches us about love. The success of love is in the loving -- it is not in the result of loving. These words, taken from the book A Simple Path, are the words of one of the Missionaries of Charity Sisters, not of Mother Teresa.

Christians are usually sincere and well-intentioned people until you get to any real issues of ego, control power, money, pleasure, and security. Then they tend to be pretty much like everybody else. We often given a bogus version of the Gospel, some fast-food religion, without any deep transformation of the self; and the result has been the spiritual disaster of "Christian" countries that tend to be as consumer-oriented, proud, warlike, racist, class conscious, and addictive as everybody else-and often more so, I'm afraid.

The human condition is the immensely mentally insecure and psychologically distressed state that all humans have suffered from as a result of a clash between our species’ original non-understanding, dictatorial, instinctive orientations to the world, and our newer fully conscious mind that needs to understand the world to operate.

Most people don't have the patience to absorb their minds in the fine points and minutiae that are intrinsically part of their work. They are in a hurry to create effects and make a splash; they think in large brush strokes. Their work inevitably reveals their lack of attention to detail - it doesn't connect deeply with the public, and it feels flimsy.

The contrast with the scans of the eighteen chronic PTSD patients with severe early-life trauma was startling. There was almost no activation of any of the self-sensing areas of the brain: The MPFC, the anterior cingulate, the parietal cortex, and the insula did not light up at all; the only area that showed a slight activation was the posterior cingulate, which is responsible for basic orientation in space. There could be only one explanation for such results: In response to the trauma itself, and in coping with the dread that persisted long afterward, these patients had learned to shut down the brain areas that transmit the visceral feelings and emotions that accompany and define terror. Yet in everyday life, those same brain areas are responsible for registering the entire range of emotions and sensations that form the foundation of our self-awareness, our sense of who we are. What we witnessed here was a tragic adaptation: In an effort to shut off terrifying sensations, they also deadened their capacity to feel fully alive.

In business, sometimes you just have to let the results speak for themselves.

A team that is not focused on results ... • Stagnates/fails to grow • Rarely defeats competitors • Loses achievement-oriented employees

As a reliable compass for orientating yourself in life nothing is more useful than to accustom yourself to regarding this world as a place of atonement, a sort of penal colony. When you have done this you will order your expectations of life according to the nature of things and no longer regard the calamities, sufferings, torments and miseries of life as something irregular and not to be expected but will find them entirely in order, well knowing that each of us is here being punished for his existence and each in his own particular way. This outlook will enable us to view the so-called imperfections of the majority of men, i.e., their moral and intellectual shortcomings and the facial appearance resulting therefrom, without surprise and certainly without indignation: for we shall always bear in mind where we are and consequently regard every man first and foremost as a being who exists only as a consequence of his culpability and whose life is an expiation of the crime of being born.

The most effective weapon a parent has to control a child is the withdrawal of love or its threat. A young child between the ages of three and six is too dependent on parental love and approval to resist this pressure. Robert's mother, as we saw earlier, controlled him by "cutting him out." Margaret's mother beat her into submission, but it was the loss of her father's love that devastated her. Whatever the means parents use, the result is that the child is forced to give up his instinctual longing, to suppress his sexual desires for one parent and his hostility toward the other. In their place he will develop feelings of guilt about his sexuality and fear of authority figures. This surrender constitutes an acceptance of parental power and authority and a submission to the parents' values and demands. The child becomes "good", which means that he gives up his sexual orientation in favor of one directed toward achievement. Parental authority is introjected in the form of a superego, ensuring that the child will follow his parents' wishes in the acculturation process. In effect, the child now identifies with the threatening parent. Freud says, "The whole process, on the one hand, preserves the genital organ wards off the danger of losing it; on the other hand, it paralyzes it, takes its function away from it.

It began with the twitch of her lower lip as it took on a life of its own, rippling outward to the corners of her mouth and forcing them upward into a helpless smile. She instantly clasped one hand over her mouth in a frantic attempt to silence the sound that was coming from her throat. The result was that she half-spluttered, half-coughed, her eyes painfully wide as she desperately wished a hole would emerge in the oriental carpet and mercifully swallow her up.

The capacity to love demands a state of intensity, awakeness, enhanced vitality, which can only be the result of a productive and active orientation in many other spheres of life. If one is not productive in other spheres, one is not productive in love either.

As children become increasingly less connected to adults, they rely more and more on each other; the whole natural order of things change. In the natural order of all mammalian cultures, animals or humans, the young stay under the wings of adults until they themselves reach adulthood. Immature creatures were never meant to bring one another to maturity. They were never meant to look to one another for primary nurturing, modelling, cue giving or mentoring. They are not equipped to give one another a sense of direction or values. As a result of today`s shift to this peer orientation, we are seeing the increasing immaturity, alienation, violence and precocious sexualization of North American Youth. The disruption of family life, rapid economic and social changes to human culture and relationships, and the erosion of stable communities are at the core of this shift.

Remember that when you finally get your dream job or project, it is not enough. In fact, it's just the beginning. Then you must deliver what you have promised. Show your capability, not just by words but by result-oriented actions too. And learn to work with others, for that's the secret for succeeding in any project.

Those who appreciate winter generally orient toward the season's wonders: coziness and gathering around a fire, crisp air and starry skies, slowed-down rituals and chance for rest. For people with this mindset, winter is not a limiting time of year to dread but a time full of opportunity to anticipate. In Norway, I learned that we are not condemned to waste the winter months, throwing away the season, wishing for spring. We can change our mindsets and, as a result, change our experience of winter--and of our lives.

Success is never an accident; it is always a result of goal-oriented, diligent actions.

There were things of the times, and a few things that were timeless. The times came as a result of a particular human culture. The timeless came as a result of any human culture at all. And Cultural Man was a showman. He created display windows of culture for an audience of men, and paraded his aspirations and ideals and purposes thereon, and the displays were necessary to the continuity of the culture, to the purposeful orientation of the species. Beyond one such window, he erected an altar, and placed a priest before it to chant a liturgical description of the heart-reasoning of his times. And beyond another window, he built a stage and set his talking dolls upon it to live a dramaturgical sequence of wishes and woes of his times. True, the priests would change, the liturgy would change, and the dolls, the dramas, the displays--but the windows would never--no never--be closed as long as Man outlived his members, for only through such windows could transient men see themselves against the background of a broader sweep, see man encompassed by Man. A perspective not possible without the windows.

Elder brothers’ inability to handle suffering arises from the fact that their moral observance is results-oriented. The good life is lived not for delight in good deeds themselves, but as calculated ways to control their environment.

Definitively categorizing oneself as a switch (or as anything, really) should only be done after accumulating considerable experience in the lifestyle, getting at least a few deep and lasting D/s relationships under your belt, and after a great deal of reflection and self-exploration. Adopting the label of a “Switch” should never be the result of a “default” classification for those who are simply unsure about their D/s orientation.

Project Oxygen found that a good manager (1) is a good coach; (2) empowers and does not micromanage; (3) expresses interest and concern in subordinates’ success and well-being; (4) is results oriented; (5) listens and shares information; (6) helps with career development; (7) has a clear vision and strategy; (8) has key technical skills.

The result is that modern man knows himself only in so far as he can become conscious of himself—a capacity largely dependent on environmental conditions, knowledge and control of which necessitated or suggested certain modifications of his original instinctive tendencies. His consciousness therefore orients itself chiefly by observing and investigating the world around him, and it is to the latter’s peculiarities that he must adapt his psychic and technical resources. This task is so exacting, and its fulfilment so profitable, that he forgets himself in the process, losing sight of his instinctual nature and putting his own conception of himself in place of his real being.

Mandalorians are surprisingly unconcerned with biological lineage. Their definition of offspring or parent is more by relationship than birth: adoption is extremely common, and it’s not unusual for soldiers to take war orphans as their sons or daughters if they impress them with their aggression and tenacity. They also seem tolerant of marital infidelity during long separations, as long as any child resulting from it is raised by them. Mandalorians define themselves by culture and behavior alone. It is an affinity with key expressions of this culture—loyalty, strong self-identity, emphasis on physical endurance and discipline—that causes some ethnic groups such as those of Concord Dawn in particular to gravitate toward Mandalorian communities, thereby reinforcing a common set of genes derived from a wide range of populations. The instinct to be a protective parent is especially dominant. They have accidentally bred a family-oriented warrior population, and continue to reinforce it by absorbing like-minded individuals and groups.

Change brings faster results than chance.

Mathematical thinking is abstract, but it’s also thoroughly private-sector and results-oriented.

Leaders are solutions conscious. They don’t complain. You would find them repeating this common question; “how will it be done, and by who?

Success is sweet but to achieve success, it takes strong work ethics, continuous improvement, discipline and determination.

To make technical decisions, a result-oriented team needs a strong architect and a decision making process, not meetings.

Despite a history of policy reversals and failed efforts, the foundation continues to be upheld as an exemplary and uniquely results-oriented organization.

No plan and no action will lead to no results. 

Don’t focus on the result—focus on the reason for the result. The wealthy are selfless, giving, and mission-oriented first, and they know that these things are the reason for their success.

Since the values of the market were the highest criteria, persons also became valued as commodities which could be bought and sold. A person's worth is then his salable market value, whether it is skill or 'personality' that is up for sale. [...] The market value, then, becomes the individual's valuation of himself, so that self-confidence and 'self-feeling' (ones experience of identity with one's self) are largely reflections of what others think of one, in this case the 'others' being those who represent the market. Thus contemporary economic processes have contributed not only to an alienation of man from man, but likewise to 'self-alienation' - an alienation of the individual from himself. As Fromm very well summarizes the point: Since modern man experiences himself both as the seller and as the commodity to be sold on the market, his self-esteem depends on conditions beyond his control. If he is 'successful,' he is valuable; if he is not, he is worthless. The degree of insecurity which results from this orientation can hardly be overestimated. If one feels that one's own value is not constituted primarily by the human qualities one possesses, but by one's succes on a competitive market with ever-changing conditions, one's self-esteem is bound to be shaky and in constant need of confirmation by others. [Erich Fromm, Man for himself] In such a situation one is driven to strive relentlessly for 'succes'; this is the chief way to validate ones self and to allay anxiety. And any failure in the competitive struggle is a threat to the quasi-esteem for one's self - which, quasi though it be, is all one has in such a situation. This obviously leads to powerful feelings of helplessness and inferiority. [p.169f]

To reveal what is obvious, unavoidable, and never-not-here requires an approach that is not result-oriented, an approach that goes nowhere, an approach that is utterly useless and without purpose.

doing profitable and intrinsically significant work, of helping men and women to achieve independence from bosses, so that they may become their own employers, or members of a self-governing, co-operative group working for subsistence and a local market . . . this differently orientated technological progress (would result in) a progressive decentralisation of population, of political and economic power’.

Complex systems produce complicated results, and still there are identifiable patterns: Patriarchy is a system that delivers material benefits to men—unequally depending on men’s other attributes (such as race, class, sexual orientation, nationality, immigration status) and on men’s willingness to adapt to patriarchal values—but patriarchy constrains all women. The physical, psychological, and spiritual suffering endured by women varies widely, again depending on other attributes and sometimes just on the luck of the draw, but no woman escapes some level of that suffering. And at the core of that system is men’s control of women’s sexuality and reproduction: Without

the real Life is really a succession of lives-of rebirths, and that our present life is merely one of a countless number of previous lives, our present self being the result of the experiences gained in our previous existences.

RED HEAD Tight, inhibited, results-oriented, anxious, aggressive, over-compensating, desperate. BLUE HEAD Loose, expressive, in the moment, calm, clear, accurate, on task. It’s what tennis coach Nick Bollettieri calls the ‘centipede effect’. If a centipede had to think about moving all its legs in the right order, it would freeze, the task too complex and daunting. The same is true of humans. Red is what Suvorov called ‘the Dark’. It is that fixated negative content loop of self-judgement, rigidity, aggression, shut down and panic. Blue is what he called ‘the Light’ – a deep calmness in which you are on task, in the zone, on your game, in control and in flow. It applies to the military; it applies to sport; it applies to business. In the heat of battle, the difference between the inhibitions of the Red and the freedom of Blue is the manner in which we control our attention. It works like this: where we direct our mind is where our thoughts will take us; our thoughts create an emotion; the emotion defines our behaviour; our behaviour defines our performance. So, simply, if we can control our attention, and therefore our thoughts, we can manage our emotions and enhance our performance.

First, a sad paradox. Medical research has become more laboratory oriented in the last fifty years. To be sure, this shift has produced some impressive results. But at the same time, human biology is not exclusively mechanical, and there are limits to what the laboratory can accurately study. The laboratory study of infectious diseases has been magnificent—it is very straightforward. But its very success has deflected attention from the influence of emotions. As a result, medical research has failed abysmally in many areas.

Vulnerability is usually attacked, not with fists but with shaming. Many children learn quickly to cover up any signs of weakness, sensitivity, and fragility, as well as alarm, fear, eagerness, neediness, or even curiosity. Above all, they must never disclose that the teasing has hit its mark. Carl Jung explained that we tend to attack in others what we are most uncomfortable with in ourselves. When vulnerability is the enemy, it is attacked wherever it is perceived, even in a best friend. Signs of alarm may provoke verbal taunts such as “fraidy cat” or “chicken.” Tears evoke ridicule. Expressions of curiosity can precipitate the rolling of eyes and accusations of being weird or nerdy. Manifestations of tenderness can result in incessant teasing. Revealing that something caused hurt or really caring about something is risky around someone uncomfortable with his vulnerability. In the company of the desensitized, any show of emotional openness is likely to be targeted. The vulnerability engendered by peer orientation can be overwhelming even when children are not hurting one another. This vulnerability is built into the highly insecure nature of peer-oriented relationships. Vulnerability does not have to do only with what is happening but with what could happen — with the inherent insecurity of attachment. What we have, we can lose, and the greater the value of what we have, the greater the potential loss. We may be able to achieve closeness in a relationship, but we cannot secure it in the sense of holding on to it — not like securing a rope or a boat or a fixed interest-bearing government bond. One has very little control over what happens in a relationship, whether we will still be wanted and loved tomorrow. Although the possibility of loss is present in any relationship, we parents strive to give our children what they are constitutionally unable to give to one another: a connection that is not based on their pleasing us, making us feel good, or reciprocating in any way. In other words, we offer our children precisely what is missing in peer attachments: unconditional acceptance.

Today, these forces have reversed. Our investments in the future have stagnated. Our workers have strikingly little influence over the economy and the political system. Our culture is individualist and angry rather than community oriented and hopeful. As a result, American exceptionalism often has a bleak meaning.

This reorienting is not an attempt to avoid or discount clients' pain and ongoing suffering. Rather, it is a means to help them observe, firsthand, how their chronic orienting tendencies toward reminders of the past recreate the trauma-related experience of danger and powerlessness, whereas choosing to orient to a good feeling can result in an experience of safety and mastery. As clients become able to do so the new objects of orientation often become more defined and & Goodman 1951). Rather than attention being drawn repeatedly to physical pain or traumatic activation, the good feeling becomes more prominent in the client's awareness. This exercise of reorienting toward a positive stimulus can surprise and reassure clients that they are not imprisoned indefinitely in an inner world of chronic traumatic reexperiencing, and that they have more possibilities and control than they had imagined. These orienting exercises need to be practiced again and again for mastery.

The Art of Living is to be yourself. It is to be true to yourself. The Art of Living is learning to live with love, awareness and truth. Meditation is the way to learn The Art of Living. Being is you. To discover your being is the beginning of life. You can live in two ways: 1. Ego - effort and desire and 2.Being - no-effort, being in a let go with existence. Religion is The Art of Living. Five keys to The Art of Living: 1. Be life-affirmative. Life is synonymous with God. Live with reverence, great respect and gratitude for life. Feel thankful and prayerful. 2. Make life an heartful, aesthetic experience. Become more sensitive, sensuous and creative - and you will become more spiritual. 3.Experience life in all possible ways. Experience all dualities and polarities of life: good/bad, bitter/sweet, summer/winter, happiness/sadness and life/death. Do not be afraid of experience, because the more experiences you have, the more spiritually mature you become. 4. Live in the present. Forget the past and the future - this moment is the only reality. This moment has to become your whole love, life and death. 5.Live courageously. Do not become too result-oriented, because result-oriented people miss life. Do not think of goals, because goals are in the future - and life is in the moment, in the here and now.

1 Project Oxygen found that a good manager (1) is a good coach; (2) empowers and does not micromanage; (3) expresses interest and concern in subordinates’ success and well-being; (4) is results oriented; (5) listens and shares information; (6) helps with career development; (7) has a clear vision and strategy; (8) has key technical skills.

The ones with the most generous social provisions are the northern European countries: Germany, Netherlands, Denmark, Sweden, Finland, and Norway. These are export-oriented, surplus economies with sound fiscal balances and strong social safety nets. The claim that Europe’s fiscal mess is the result of overly generous social welfare systems simply cannot be substantiated.

Whenever A can get B to do what A wishes, then A has "power" over B, according to the results-oriented definition of the unconstrained vision... But if B is in a process in which he has at least as many options as he had before A came along, then A has not "restricted" B's choices, and so has no "power" over him, by the process definition... characteristic of the constrained vision.

This kind of dehumanization is the inevitable result of endless occupation. It is also an export asset. What’s appealing to growing numbers of regimes globally is learning how Israel gets away with politicide. That term was adapted to Israel/Palestine by the late Israeli scholar and professor of sociology Baruch Kimmerling, who argued in 2003 that Israel’s domestic and foreign policy is “largely oriented towards one major goal: the politicide of the Palestinian people. By politicide I mean a process that has, as its ultimate goal, the dissolution of the Palestinian people’s existence as a legitimate social, political, and economic entity. This process may also but not necessarily include their partial or complete ethnic cleansing from the territory known as the Land of Israel.

Asexuality isn't a complex. It's not a sickness. It's not an automatic sign of trauma. It's not a behaviour. It's not the result of a decision. It's not a chastity vow or an expression that we are 'saving ourselves'. We aren't by definition religious. We aren't calling ourselves asexual as a statement of purity or moral superiority. We're not amoebas or plants. We aren't automatically gender confused, anti-gay, anti-straight, anti-any-sexual orientation, anti-woman, anti-man, anti-any-gender or anti sex. We aren't automatically going through a phase, following a trend, or trying to rebel. We aren't defined by prudishness. We aren't calling ourselves asexual because we failed to find a suitable partner. We aren't necessarily afraid of intimacy. And we aren't asking for anyone to 'fix' us.

It is a life guided by reason and based in knowledge and understanding, where an individual does only what is truly useful for himself but also aids others in their own pursuit of perfection. The resulting moral philosophy is virtue-oriented. What matters most is not the actions that one performs, or even the intentions that one has, but above all the kind of person one is and the character one possesses.

Early on December 25, Houston time, Lovell missed a step. He meant to enter Program 23 and then select Star 01. Instead, he entered Program 01 into his computer. An alarm rang out. Suddenly, Apollo 8’s guidance system reset itself, losing all memory of how the ship was oriented in space. As a result of Lovell’s mistake, the guidance system now believed Apollo 8 to be back on the launchpad at Cape Kennedy.

Unlike seeking, which is result-oriented and rooted in a sense of dissatisfaction and incompleteness, this kind of meditative inquiry is rooted in curiosity, interest and love. Much as a lover explores the beloved, this nondual, nonconceptual inquiry is an act of love and devotion. Much as a child explores the world with open curiosity and wonder, this kind of inquiry is a form of play and self-discovery.

Our democracy cannot survive its current downward drift into tribalism, extremism, and seething resentment. Today it’s “us versus them” in America. Politics is little more than blood sport. As a result, our willingness to believe the worst about everyone outside our own bubble is growing, and our ability to solve problems and seize opportunities is shrinking. We have to do better. We have honest differences. We need vigorous debates. Healthy skepticism is good. It saves us from being too naive or too cynical. But it is impossible to preserve democracy when the well of trust runs completely dry. The freedoms enshrined in the Bill of Rights and the checks and balances in our Constitution were designed to prevent the self-inflicted wounds we face today. But as our long history reveals, those written words must be applied by people charged with giving life to them in each new era. That’s how African Americans moved from being slaves to being equal under the law and how they set off on the long journey to be equal in fact, a journey we know is not over. The same story can be told of women’s rights, workers’ rights, immigrants’ rights, the rights of the disabled, the struggle to define and protect religious liberty, and to guarantee equality to people without regard to their sexual orientation or gender identity.

In their world, dominion was established through force and manipulation by individuals of the male persuasion. Position was earned or lost by contests of will that were often bloody and resulted in a body count. When one came from that orientation, one most certainly did not expect to be castrated in one’s own galley by a woman who didn’t even have a knife. And would likely have to get up on a stepladder to remove said anatomy. -Assail’s thoughts

Below, under a fiery surface of sun waves, a garden, a jumbled wreckage of zebrawood and lilac, elephant-ear plant and weeping willow, the lace-leafed limp branches shimmering delicately, and dwarfed cherry trees, like those in oriental prints, sprawled raw and green in the noon heat. It was not a result of simple neglect, this tangled oblong area, but rather the outcome, it appeared, of someone having, in a riotous moment, scattered about it a wild assortment of seed.

Both, business expectation and scientific hypothesis serve the same purpose; both reflect an attempt at cognition and orientation in an imperfectly known world, both embody imperfect knowledge to be tested and improved by later experience. Each expectation does not stand by itself but is the cumulative result of a series of former expectations which have been revised in the light of later experience, and these past revisions are the source of whatever present knowledge we have

My attitude toward woman’s wretched position in society and my ideas about all the changes necessary there, were interesting to you, weren’t they, in so far as they made for literature? That my particular emotional orientation, in wrenching myself free from patterned standardized feminine feelings, enabled me to do some passably good work with poetry—all that was fine, wasn’t it—something for you to sit up and take notice of! And you saw in one of my first letters to you (the one you had wanted to make use of, then, in the Introduction to your Paterson) an indication that my thoughts were to be taken seriously, because that too could be turned by you into literature, as something disconnected from life. But when my actual personal life crept in, stamped all over with the very same attitudes and sensibilities and preoccupations that you found quite admirable as literature—that was an entirely different matter, wasn’t it? No longer admirable, but, on the contrary, deplorable, annoying, stupid, or in some other way unpardonable; because those very ideas and feelings which make one a writer with some kind of new vision, are often the very same ones which, in living itself, make one clumsy, awkward, absurd, ungrateful, confidential where most people are reticent, and reticent where one should be confidential, and which cause one, all too often, to step on the toes of other people’s sensitive egos as a result of one’s stumbling earnestness or honesty carried too far.

The politics of deference focuses on the consequences that are likeliest to show up in the rooms where elites do most of their interacting: classrooms, boardrooms, political parties. As a result, we seem to end up with far more, and more specific, practical advice about how to, say, allocate tasks at a committee meeting than how to keep people alive. Deference as a default political orientation can work counter to marginalized groups' interests. We are surrounded by a discourse that locates attentional injustice in the selection of spokespeople and book lists taken to represent the marginalized, rather than focusing on the actions of the corporations and algorithms that much more powerfully distribute attention. This discourse ultimately participates in the weaponization of attention in the service of marginalization. It directs what little attentional power we can control at symbolic sites of power rather than at the root political issues that explain why everything is so fucked up.

We all have the opportunity to radically reinvent and reimagine the process of aging for ourselves. And I don’t mean merely doing more or doing differently. I don’t use “reinvention” in the way that many experts do—from the outside in. That’s the topic of most books about aging. Rather, my emphasis is on the internal, less familiar terrain of soul—those subtle yearnings that appear in images and fantasies, the ways we respond or fear to respond to those messengers, and the symbolic meanings we glean from them. As we learn the psychological and spiritual practices in this book, we discover how to orient to our inner worlds, deepen our self-knowledge, and reimagine age for ourselves, eventually shifting from denial to awareness, from self-rejection to self-acceptance, from obligation to flow, from holding on to letting go, from distraction to presence. Even from role to soul. The result: a newfound freedom from the constraints of past roles and identities, an emerging sense of becoming who you were always meant to be, and a profound gratitude for the way that your life unfolded.

Yet the contents and structures of the unconscious are the result of immemorial existential situations, especially of critical situations, and this is why the unconscious has a religious aura. For every existential crisis once again puts in question both the reality of the world and man's presence in the world. This means that the existential crisis is, finally, "religious," since on the archaic levels of culture *being* and *the sacred* are one. As we saw, it is the experience of the sacred that founds the world, and even the most elementary religion is, above all, an ontology. In other words, in so far as the unconscious is the result of countless existential experiences, it cannot but resemble the various religious universes. For religion is the paradigmatic solution for every existential crisis. It is the paradigmatic solution notb only because it can be indefinately repeated, but also because it is believed to have a transcendental origin and hence is valorised as a revelation received from an *other*, transhuman world. The religious solution not only resolves the crisis but at the same time makes existence "open" to values that are no longer contingent or particular, thus enabling man to transcend personal situations and, finally, gain access to the world of spirit. This is not the place to develop all the consequences of this close relation between the content and structures of the unconscious on the one hand and the values of religion on the other. We were led to refer to it in order to show in what sense even the most avowedly nonreligious man still, in his deeper being, shares a religiously oriented behavior. But modern man's "private mythologies" -his dreams, reveries, fantasies, and so on- never rise to the ontological status of myths, precisely because they are not experienced by the *whole man* and therefore do not transform a particular situation into a situation that is paradigmatic. In the same way, modern man's anxieties, his experiences in dream or imagination, although "religious" from the point of view of form, do not, as in *homo religiosus*, make part of a *Weltanschauung* and provide the basis for a system of behaviour. -Mircea Eliade, The Sacred And The Profane:The Nature of Religion

[I]t has been eagerly pointed out how much the Greeks could find and learn abroad, in the Orient, and how many different things they may easily have brought from there. Of course an odd spectacle resulted, when certain scholars brought together the alleged masters from the Orient and the possible disciples from Greece, and exhibited Zarathustra near Heraclitus, the Hindoos near the Eleates, the Egyptians near Empedocles, or even Anaxagoras among the Jews and Pythagoras among the Chinese. In detail little has been determined; but we should in no way object to the general idea, if people did not burden us with the conclusion that therefore Philosophy had only been imported into Greece and was not indigenous to the soil, yea, that she, as something foreign, had possibly ruined rather than improved the Greek. Nothing is more foolish than to swear by the fact that the Greeks had an aboriginal culture; no, they rather absorbed all the culture flourishing among other nations, and they advanced so far, just because they understood how to hurl the spear further from the very spot where another nation had let it rest.

Analysis of your social network and its members can also be highly revealing of your life, politics, and even sexual orientation, as demonstrated in a study carried out at MIT. In an analysis known as Gaydar, researchers studied the Facebook profiles of fifteen hundred students at the university, including those whose profile sexual orientation was either blank or listed as heterosexual. Based on prior research that showed gay men have more friends who are also gay (not surprising), the MIT investigators had a valuable data point to review the friend associations of their fifteen hundred students. As a result, researchers were able to predict with 78 percent accuracy whether or not a student was gay. At least ten individuals who had not previously identified as gay were flagged by the researchers’ algorithm and confirmed via in-person interviews with the students. While these findings might not be troubling in liberal Cambridge, Massachusetts, they could prove problematic in the seventy-six countries where homosexuality remains illegal, such as Sudan, Iran, Yemen, Nigeria, and Saudi Arabia, where such an “offense” is punished by death.

The percentage of civilized men who breathe correctly is quite small, and the result is shown in contracted chests and stooping shoulders, and the terrible increase in diseases of the respiratory organs, including that dread monster, Consumption, “the white scourge.” Eminent authorities have stated that one generation of correct breathers would regenerate the race, and disease would be so rare as to be looked upon as a curiosity. Whether looked at from the standpoint of the Oriental or Occidental, the connection between correct breathing and health is readily seen and explained.

Authentic self-worth comes from an internal value system, not from simple achievement. Self-worth comes from the positive results of your effort. You may have learned something about yourself or gained the experiential confidence to attempt more difficult challenges. These effects are genuinely valuable. The achievement itself, however, is no reason for an elevated sense of self-worth. You might not have learned anything from your “success,” or you could have learned something equally valuable by not meeting your objective. Here’s the complete scenario for performance-oriented self-worth: If you have a string of weak performances, you’ll be down on yourself in general, creating a destructive downward spiral. If you climb well half the time, you’ll be the passive recipient of reward half the time, and of punishment the other half. If you manage to climb well all the time, you’ll get the dubious reward of becoming an egomaniac with a precarious self-image, destined for a crash. You can look forward to an old age spent in endless rehash of past days of glory. If you think about it, no matter how well you climb, tangling up your self-worth with your performance is a lose-lose situation.

An OBJECTIVE, I explained, is simply WHAT is to be achieved, no more and no less. By definition, objectives are significant, concrete, action oriented, and (ideally) inspirational. When properly designed and deployed, they’re a vaccine against fuzzy thinking—and fuzzy execution. KEY RESULTS benchmark and monitor HOW we get to the objective. Effective KRs are specific and time-bound, aggressive yet realistic. Most of all, they are measurable and verifiable. (As prize pupil Marissa Mayer would say, “It’s not a key result unless it has a number.”) You either meet a key result’s requirements or you don’t; there is no gray area, no room for doubt.

The stories the modern world tells us are powerful: the future-oriented promise of science, the technology that privileges the young, the materialistic paradise offered by consumerism, which is always just around the next corner, the dying of confidence in words, the fragmentation of human nature, the distrust of traditional structures and notions of authority, and the wicked results of saying that somebody else is wrong and does not belong. All of these in their different ways make the idea of doctrinal Christianity, expressed in creeds and confessions, both implausible and distasteful; and all of them are part of the cultural air we all breathe.

Recent research cited by Cass Sunstein, for example, has shown that people with a particular political orientation who join a like-minded group emerge from that group with stronger political leanings than they started with. “In almost every group,” Sunstein writes, “people ended up with more extreme positions …. The result is group polarization, which occurs when like-minded people interact and end up in a more extreme position in line with their original inclinations.” And with the Internet added to the fundamentalist equation, it is now easier than ever for extremists of all types to find their ideological soul mates and reinforce their radical thinking.

Part of what kept him standing in the restive group of men awaiting authorization to enter the airport was a kind of paralysis that resulted from Sylvanshine’s reflecting on the logistics of getting to the Peoria 047 REC—the issue of whether the REC sent a van for transfers or whether Sylvanshine would have to take a cab from the little airport had not been conclusively resolved—and then how to arrive and check in and where to store his three bags while he checked in and filled out his arrival and Post-code payroll and withholding forms and orientational materials then somehow get directions and proceed to the apartment that Systems had rented for him at government rates and get there in time to find someplace to eat that was either in walking distance or would require getting another cab—except the telephone in the alleged apartment wasn’t connected yet and he considered the prospects of being able to hail a cab from outside an apartment complex were at best iffy, and if he told the original cab he’d taken to the apartment to wait for him, there would be difficulties because how exactly would he reassure the cabbie that he really was coming right back out after dropping his bags and doing a quick spot check of the apartment’s condition and suitability instead of it being a ruse designed to defraud the driver of his fare, Sylvanshine ducking out the back of the Angler’s Cove apartment complex or even conceivably barricading himself in the apartment and not responding to the driver’s knock, or his ring if the apartment had a doorbell, which his and Reynolds’s current apartment in Martinsburg most assuredly did not, or the driver’s queries/threats through the apartment door, a scam that resided in Claude Sylvanshine’s awareness only because a number of independent Philadelphia commercial carriage operators had proposed heavy Schedule C losses under the proviso ‘Losses Through Theft of Service’ and detailed this type of scam as prevalent on the poorly typed or sometimes even handwritten attachments required to explain unusual or specific C-deductions like this, whereas were Sylvanshine to pay the fare and the tip and perhaps even a certain amount in advance on account so as to help assure the driver of his honorable intentions re the second leg of the sojourn there was no tangible guarantee that the average taxi driver—a cynical and ethically marginal species, hustlers, as even their smudged returns’ very low tip-income-vs.-number-of-fares-in-an-average-shift ratios in Philly had indicated—wouldn’t simply speed away with Sylvanshine’s money, creating enormous hassles in terms of filling out the internal forms for getting a percentage of his travel per diem reimbursed and also leaving Sylvanshine alone, famished (he was unable to eat before travel), phoneless, devoid of Reynolds’s counsel and logistical savvy in the sterile new unfurnished apartment, his stomach roiling in on itself in such a way that it would be all Sylvanshine could do to unpack in any kind of half-organized fashion and get to sleep on the nylon travel pallet on the unfinished floor in the possible presence of exotic Midwest bugs, to say nothing of putting in the hour of CPA exam review he’d promised himself this morning when he’d overslept slightly and then encountered last-minute packing problems that had canceled out the firmly scheduled hour of morning CPA review before one of the unmarked Systems vans arrived to take him and his bags out through Harpers Ferry and Ball’s Bluff to the airport, to say even less about any kind of systematic organization and mastery of the voluminous Post, Duty, Personnel, and Systems Protocols materials he should be receiving promptly after check-in and forms processing at the Post, which any reasonable Personnel Director would expect a new examiner to have thoroughly internalized before reporting for the first actual day interacting with REC examiners, and which there was no way in any real world that Sylvanshine could expect

Martyr complex? Always thinks he’s getting screwed by someone and needs to let everyone know it?” “Very common. When he comes across someone like Mitch, for instance,” Lewis gestured to Rapp, “someone who is strong-minded, independent, results-oriented, not prone to handing out compliments, someone who is acknowledged as being at the top of their game. When that happens,” Lewis winced, “he feels that person is the enemy and has to be knocked down to size. It is not uncommon for people with this disorder to become lawyers. It makes them feel smarter than most other people, and they can use their knowledge of the law to bully those who do not validate their imagined genius.

Paradoxically, many Western-oriented Islamic countries that are praised in the West for having “secularist” governments do not allow Western-style democratic practices; if they did in the sense of allowing people to really express their preferences, the result would be a much more Islamic government as far as the rule of the Sharī‘ah is concerned. This is because the vast majority of all Muslims, even in the most Westernized and modernized countries, would like to live according to the Sharī‘ah and to have their own freedom and democracy on the basis of their own understanding of these concepts and ideals rather than on how they are understood in the modern and postmodern West.

Try the experiment of taking a few deep breaths, holding the mental image that you are absorbing a large amount of Prana with each inward breath, and you will feel an influx of new strength. This is worth trying when you feel tired and exhausted. Likewise, drink slowly a cupful of water, forming the mental image that you are extracting from the water a great supply of Prana which is stored up in it, and you will experience a similar result. Likewise, in eating, if you will masticate your food slowly, holding the mental image that you are extracting the strength of the Prana in the food, you will receive a much greater per cent of nourishment and strength from the food than you would

There is a foolproof way to distinguish peer-distorted counterwill from the genuine drive for autonomy: the maturing, individuating child resists coercion whatever the source may be, including pressure from peers. In healthy rebellion, true independence is the goal. One does not seek freedom from one person only to succumb to the influence and will of another. When counterwill is the result of skewed attachments, the liberty that the child strives for is not the liberty to be his true self but the opportunity to conform to his peers. To do so, he will suppress his own feelings and camouflage his own opinions, should they differ from those of his peers. Are we saying that it may not be natural, for example, that a teenager may want to stay out late with his friends? No, the teen may want to hang out with his pals not because he is driven by peer orientation, but simply because on occasion that's just what he feels like doing. The question is, is he willing to discuss the matter with his parents? Is he respectful of their perspective? Is he able to say no to his friends when he has other responsibilities or family events or when he simply may prefer being on his own? The peer-oriented teenager will brook no obstacle and experiences intense frustration when his need for peer contact is thwarted. He is unable to assert himself in the face of peer expectations and will, proportionately, resent and oppose his parents’ desires.

There is yet another reason why peer-oriented kids are insatiable. In order to reach the turning point, a child must not only be fulfilled, but this fulfillment must sink in. It has to register somehow in the child's brain that the longing for closeness and connectedness is being met. This registration is not cognitive or even conscious, but deeply emotional. It is emotion that moves the child and shifts the energy from one developmental agenda to another, from attachment to individuation. The problem is that, for fulfillment to sink in, the child must be able to feel deeply and vulnerably — an experience most peer-oriented kids will be defended against. Peer-oriented children cannot permit themselves to feel their vulnerability. It may seem strange that feelings of fulfillment would require openness to feelings of vulnerability. There is no hurt or pain in fulfillment — quite the opposite. Yet there is an underlying emotional logic to this phenomenon. For the child to feel full he must first feel empty, to feel helped the child must first feel in need of help, to feel complete he must have felt incomplete. To experience the joy of reunion one must first experience the ache of loss, to be comforted one must first have felt hurt. Satiation may be a very pleasant experience, but the prerequisite is to be able to feel vulnerability. When a child loses the ability to feel her attachment voids, the child also loses the ability to feel nurtured and fulfilled. One of the first things I check for in my assessment of children is the existence of feelings of missing and loss. It is indicative of emotional health for children to be able to sense what is missing and to know what the emptiness is about. As soon as they are able to articulate, they should be able to say things like “I miss daddy,” “It hurt me that grandma didn't notice me,” “It didn't seem like you were interested in my story,” “I don't think so and so likes me.” Many children today are too defended, too emotionally closed, to experience such vulnerable emotions. Children are affected by what is missing whether they feel it or not, but only when they can feel and know what is missing can they be released from their pursuit of attachment. Parents of such children are not able to take them to the turning point or bring them to a place of rest. If a child becomes defended against vulnerability as a result of peer orientation, he is made insatiable in relation to the parents as well. That is the tragedy of peer orientation — it renders our love and affection so useless and unfulfilling. For children who are insatiable, nothing is ever enough. No matter what one does, how much one tries to make things work, how much attention and approval is given, the turning point is never reached. For parents this is extremely discouraging and exhausting. Nothing is as satisfying to a parent as the sense of being the source of fulfillment for a child. Millions of parents are cheated of such an experience because their children are either looking elsewhere for nurturance or are too defended against vulnerability to be capable of satiation. Insatiability keeps our children stuck in first gear developmentally, stuck in immaturity, unable to transcend basic instincts. They are thwarted from ever finding rest and remain ever dependent on someone or something outside themselves for satisfaction. Neither the discipline imposed by parents nor the love felt by them can cure this condition. The only hope is to bring children back into the attachment fold where they belong and then soften them up to where our love can actually penetrate and nurture.

Herzog nodded. Once more he was being lectured. And he didn’t really mind it. That he needed straightening out was only too obvious. And who had more right than a woman who gave him asylum, shrimp, wine, music, flowers, sympathy, gave him room, so to speak, in her soul, and finally the embrace of her body? We must help one another. In this irrational world, where mercy, compassion, heart (even if a little fringed with self-interest), all rare things—hard-won in many human battles fought by rare minorities, victories whose results should never be taken for granted, for they were seldom reliable in anyone—rare things, were often debunked, renounced, repudiated by every generation of skeptics. Reason itself, logic, urged you to kneel and give thanks for every small sign of true kindness. The music played. Surrounded by summer flowers and articles of beauty, even luxury, under the soft green lamp, Ramona spoke to him earnestly—he looked affectionately at her warm face, its ripe color. Beyond, hot New York; an illuminated night which did not need the power of the moon. The Oriental rug and its flowing designs held out the hope that great perplexities might be resolved. He held Ramona’s soft cool arm in his fingers. His shirt was open on his chest. He was smiling, nodding a little as he listened to her. Much of what she said was perfectly right. She was a clever woman and, even better, a dear woman. She had a good heart. And she had on black lace underpants. He knew she did.

We have considered the problem of mental fragmentation and arbitrariness that results when our contact with the world is mediated by representations: representations collapse the basic axis of proximity and distance by which an embodied being orients in the world and draws a horizon of relevance around itself. We noted the prominence of a design philosophy that severs the bonds between action and perception, as in contemporary automobiles that insulate us from the sensorimotor contingencies by which an embodied being normally grasps reality. The case of machine gambling gave us a heightened example of this kind of abstraction, and made clear how such a design philosophy can be turned to especially disturbing purposes in the darker precincts of “affective capitalism,” where our experiences are manufactured for us. We saw that the point of these experiences is often to provide a quasi-autistic escape from the frustrations of life, and that they are especially attractive in a world that lacks a basic intelligibility because it seems to be ordered by “vast impersonal forces” that are difficult to bring within view on a first-person, human scale. I argued that all of this tends to sculpt a certain kind of contemporary self, a fragile one whose freedom and dignity depend on its being insulated from contingency, and who tends to view technology as magic for accomplishing this. For such a self, choosing from a menu of options replaces the kind of adult agency that grapples with things in an unfiltered way.

My studio team and I approached the creation of this series with enthusiasm, wit, sincerity and sometimes more than a dash of humour. Is the result just another foray into the clichés of Orientalism? I think not. For the most part the people photographed became co-conspirators in our elaborate game of recreating reality. They enjoyed chai with us and a morning samosa (we most always shoot in the early morning since it is the best time to utilize available light). Our models were indeed “posed and paid”, but they cooperated by suggesting so many things themselves… eagerly grasping the process we were undertaking and joining in the creation of what generally became more than just a photo shoot. Each session in the studio became an “event”…an episode of manufactured expression in which all participated and all remembered.

It is often said that Greek temples are oriented to the east. That is true, but the matter can be better stated. In a sanctuary the altar – which almost always preexists the temple – is oriented to the east, and the temple is oriented to the altar. Both thus face east, but the altar determines the orientation of the temple. As a result, we will have aligned, facing the east, our monumental statue of Poseidon Soter, the building in which he stands, and the altar. We should imagine that on his festival day, the Posidea of Posideon 8, when the cella’s doors are opened in early morning, the light of the sun rising in the east flows in upon Poseidon, illuminating him and bringing the bronze to life in an otherwise rather dark room. Poseidon’s gaze, in turn, is directed through the open doors and falls upon the activities around his own altar. Our bronze Poseidon will observe the acts of worship directed to the real Poseidon at his altar on his festival day.

I would like to see us grow in developing a deep understanding of the need for healing as an abolitionist practice. Many of us come to this work with our own wounds--whether from childhood trauma, racism, homophobia, or the violence of police and prisons. In fact, many of us draw energy and inspiration from these wounds and the anger they create. But we are also drained by these traumas. Or find ourselves neglecting our bodies and spirits in the same ways that we may have been neglected in the past. As a result, our movement can be very 'head' oriented--talking, planning, thinking, writing--and not body and emotion oriented. This work doesn't have to be individualistic or separate from movement work; we can include it all in our movement spaces and make it a collective activity, just like the community recovery movement. But a movement against a violent and violating phenomenon like the PIC cannot hope to be successful if we don't directly address and heal the effects of that violence.

After many years and hundreds of interviews with workers in every conceivable profession, she has found that employees have one of three “work orientations,” or mindsets about our work. We view our work as a Job, a Career, or a Calling.14 People with a “job” see work as a chore and their paycheck as the reward. They work because they have to and constantly look forward to the time they can spend away from their job. By contrast, people who view their work as a career work not only out of necessity, but also to advance and succeed. They are invested in their work and want to do well. Finally, people with a calling view work as an end in itself; their work is fulfilling not because of external rewards but because they feel it contributes to the greater good, draws on their personal strengths, and gives them meaning and purpose. Unsurprisingly, people with a calling orientation not only find their work more rewarding, but work harder and longer because of it. And as a result, these are the people who are generally more likely to get ahead. For

Of course the results of the election were shocking at the time, but in hindsight, they were consistent with the trends of previous elections. Trump continued to build on Republican advantages with the middle class and the non-college educated whites. Meanwhile, the power of identity liberalism to boost turnout among the minority community proved to be a mirage. African American turnout was down significantly from 2008 and 2012 without the nation's first black president on the ticket. And Trump actually increased the share of the vote received from African Americans and Hispanic over Mitt Romney. It turns out the identity liberalism even alienates members of minority groups more concerned about economic issues than niche social justice fights. Furthermore, Donald Trump was making an appeal based on identity as well -- that of being an American. His patriotic call to Make America Great Again overwhelmed explicit appeals to race, gender and sexual orientation. This universal appeal based on broad issues and common culture trumped identity liberalism.

A guy comes to the lab. You lead him into a quiet room, sit him down in a comfortable chair, and leave him alone in front of a television. He straps a “strain gauge” (which is exactly what it sounds like) to his penis, puts a tray over his lap, and takes hold of a dial that he can tune up and down to register his arousal (“I feel a little aroused,” “I feel a lot aroused,” etc.). Then he starts watching a variety of porn segments. Some of it is romantic, some is violent, some matches his sexual orientation, some doesn’t. Some of it isn’t even humans, it’s bonobos copulating. He rates his level of arousal on the dial as he watches, and the device on his penis measures his erection. Then you look at the data to see how much of a match there is between how aroused he felt—his “subjective arousal”—and how erect he got—his “genital response.” Result: There will be about a 50 percent overlap between his genital response and his subjective arousal. It’s far from a perfect one-to-one correlation, but in behavioral science it’s exciting to find a relationship that strong. It’s highly statistically significant.

The "hidden aspects" of the economy. That would be all the hidden things we don't know. But the hidden things are not part of the "rhetorical" side so no one knows about it. Humans are cultural animals. They go where their culture tells them to go. They are not truly creative. I don't think it is really that they are so creative or that they are constantly going where they want to go. I do not think that life works that way. In the field of economics there has been a capture of the human thought system. The practice of creative thought has been captured and tamed. There is a specific program of economic disinformation. It is "specific" because this has all been worked out, quite well, and with many economists intentionally contributing their shovel of dirt. You can be very sure you will therefore end up being oriented towards the accepted norm, the approved norm, which is some kind of establishment or right-wing view. Well, usually. Or neo-liberal, or conformist or whatever you call it --- the norm, the normal position. You might call that the missionary position in economics. The result? Well. We are unfamiliar with "hidden aspects.

Saul had seen the rash of demonic-children entertainments as a symptom of deeper underlying fears and hatreds; the “me-generation’s” inability to shift into the role of responsible parenthood at the cost of losing their own interminable childhood, the transference of guilt from divorce—the child is not really a child, but an older, evil thing, capable of deserving any abuse resulting from the adult’s selfish actions—and the anger of an entire society revolting after two decades of a culture dominated by and devoted to youthful looks, youth-oriented music, juvenile movies, and the television and movie myth of the adult-child inevitably wiser, calmer, and more “with-it” than the childish adults in the house hold. So Saul had lectured that the child-fear and child-hatred becoming visible in popular shows and books had its irrational roots in common guilts, shared anxieties, and the universal angst of the age. He had warned that the national wave of abuse, neglect, and callousness toward children had its historical antecedents and that it would run its course, but that everything possible must be done to avoid and eliminate that brand of violence before it poisoned America.

focusing on a task can make people effectively blind, even to stimuli that normally attract attention. The most dramatic demonstration was offered by Christopher Chabris and Daniel Simons in their book The Invisible Gorilla. They constructed a short film of two teams passing basketballs, one team wearing white shirts, the other wearing black. The viewers of the film are instructed to count the number of passes made by the white team, ignoring the black players. This task is difficult and completely absorbing. Halfway through the video, a woman wearing a gorilla suit appears, crosses the court, thumps her chest, and moves on. The gorilla is in view for 9 seconds. Many thousands of people have seen the video, and about half of them do not notice anything unusual. It is the counting task—and especially the instruction to ignore one of the teams—that causes the blindness. No one who watches the video without that task would miss the gorilla. Seeing and orienting are automatic functions of System 1, but they depend on the allocation of some attention to the relevant stimulus. The authors note that the most remarkable observation of their study is that people find its results very surprising. Indeed, the viewers who fail to see the gorilla are initially sure

Many of the sudden strokes of "misfortune" are really brought about by this higher principle of the man, in order to teach him certain lessons for his own good. It is not necessarily a higher power which makes a man realize these lessons of life, but it is generally his own higher self - the Spirit within him - which brings about these results. The Spirit knows what is really best for the man, and when it sees his lower nature running away with him, tries to swing him from his course, or to bring him to a sudden stop if necessary. This is not as a punishment, remember, but as the greatest kindness. The Spirit is a part of that man, and not an outside power, although it is of course the Divine part of him, that part of him in nearest touch with the great overruling Intelligence which we call God. This pain is not brought about because of any feeling of righteous indignation, revenge, impatience or any similar feeling on the part of the Spirit, but is akin to the feeling of the most loving parent, who is forced to take from the hands of the little child some dangerous thing which may injure the little one - it is the hand which draws back the child from the brink of the precipice, although the little one screams with rage and disappointment because its desires are frustrated.

Say what you will of religion, but draw applicable conclusions and comparisons to reach a consensus. Religion = Reli = Prefix to Relic, or an ancient item. In days of old, items were novel, and they inspired devotion to the divine, and in the divine. Now, items are hypnotizing the masses into submission. Take Christ for example. When he broke bread in the Bible, people actually ate, it was useful to their bodies. Compare that to the politics, governments and corrupt, bumbling bureacrats and lobbyists in the economic recession of today. When they "broke bread", the economy nearly collapsed, and the benefactors thereof were only a select, decadent few. There was no bread to be had, so they asked the people for more! Breaking bread went from meaning sharing food and knowledge and wealth of mind and character, to meaning break the system, being libelous, being unaccountable, and robbing the earth. So they married people's paychecks to the land for high ransoms, rents and mortgages, effectively making any renter or landowner either a slave or a slave master once more. We have higher class toys to play with, and believe we are free. The difference is, the love of profit has the potential, and has nearly already enslaved all, it isn't restriced by culture anymore. Truth is not religion. Governments are religions. Truth does not encourage you to worship things. Governments are for profit. Truth is for progress. Governments are about process. When profit goes before progress, the latter suffers. The truest measurement of the quality of progress, will be its immediate and effective results without the aid of material profit. Quality is meticulous, it leaves no stone unturned, it is thorough and detail oriented. It takes its time, but the results are always worth the investment. Profit is quick, it is ruthless, it is unforgiving, it seeks to be first, but confuses being first with being the best, it is long scale suicidal, it is illusory, it is temporary, it is vastly unfulfilling. It breaks families, and it turns friends. It is single track minded, and small minded as well. Quality, would never do that, my friends. Ironic how dealing and concerning with money, some of those who make the most money, and break other's monies are the most unaccountable. People open bank accounts, over spend, and then expect to be held "unaccountable" for their actions. They even act innocent and unaccountable. But I tell you, everything can and will be counted, and accounted for. Peace can be had, but people must first annhilate the love of items, over their own kind.

Insofar as the feeling of meaninglessness is concerned, however, we should not overlook and forget that, per se, it is not a matter of pathology; rather than being the sign and symptom of a neurosis, it is, I would say, the proof of one's humanness. But although it is not caused by anything pathological, it may well cause a pathological reaction; in other words, it is potentially pathogenic. Just consider the mass neurotic syndrome so pervasive in the young generation: there is ample empirical evidence that the three facets of this syndrome-depression, aggression, addiction-are due to what is called in logotherapy "the existential vacuum," a feeling of emptiness and meaninglessness. It goes without saying that not each and every case of depression is to be traced back to a feeling of meaninglessness, nor does suicide-in which depression sometimes eventuates-always result from an existential vacuum. But even if each and every case of suicide had not been undertaken out of a feeling of meaninglessness, it may well be that na individual's impulse to take his life would have been overcome had he been aware of some meaning and purpose worth living for. If, thus, a strong meaning orientation plays a decisive role in the prevention of suicide, what about intervention in cases in which there is a suicide risk?

Daily work in the field of online advertising, as Jack Goldenberg sees it, is still significantly different from what the trends are propagated by online promotions. Defining online budget According to Jack Goldenberg a vast majority of the budget for online advertising does not exceed $2,000 on a monthly basis, depending on the perception of the company as they can bring effects "online adventure", established budgets for online advertising move in value from $200 to $2,000 per month (with highest proportion of $200-$500). This does not mean that a number of companies gives less advertising - but even then it can not be called "creating the campaign." Goldenberg believes that in order to create an online advertising campaign there should be a budget of at least $500 for the use of different types of online advertising. Goldenberg explains this as: In an environment of such budget is not simply distribute the money "wisely" and that since it has obvious benefits through a variety of online advertising systems. Jack Goldenberg found out how most companies in the world and USA are oriented towards effects in relation to the funds that are made for advertising. In this type of company, regardless of what everyone knows to be used types of brand advertising (advertising through banners - display advertising) to create recognizable firms in certain target groups, the effects of such advertising are not directly comparable with respect to the effects of (price per click - CPC - Cost per click) with contextual advertising, which for years has given much more efficient (measurable) results in relation to advertising banners, concludes Mr. Goldenberg. According to Yoel Goldenberg it is good when there is an understanding in companies that brand advertising has a different type of effects in relation to the PPC (contextual) advertising, and that would be it "documented" in a certain way, it is necessary to constantly explore and find those web sites that deliver the best effects for optimum need of assets. The process of creating an online advertising campaigns, explained by Goldenberg, usually starts (or should start) finding individual Web sites on which to advertise a company could, possibly longer term. Unfortunately, says Goldenberg, in our country is not in all sectors (industries) simply find diverse Web sites from which to choose "pretenders" for online advertising. An even greater problem is the fact that long-term advertising on a Web site does not bring the desired effect, unless it is constantly not working to the content of advertising often changes with an emphasis on meeting the needs of potential clients.

Your built-in Success Mechanism must have a goal or “target.” This goal, or target, must be conceived of as “already in existence—now” either in actual or potential form. It operates by either (1) steering you to a goal already in existence or (2) “discovering” something already in existence. 2. The automatic mechanism is teleological, that is, it operates or must be oriented to “end results” goals. Do not be discouraged because the “means whereby” may not be apparent. It is the function of the automatic mechanism to supply the means whereby when you supply the goal. Think in terms of the end result, and the means whereby will often take care of themselves. The means by which your Success Mechanism works often take care of themselves and do so effortlessly when you supply the goal to your brain. The precise action steps will come to you without stress, tension, or worry about how you are going to accomplish the result you seek. Many people make the mistake of interfering with their Success Mechanism by demanding a how before a goal is clearly established. After you’ve formed a mental image of the goal you seek to create, the how will come to you—not before. Remain calm and relaxed and the answers will arrive. Any attempt to force the ideas to come will not work. As Brian Tracy wrote, “In all mental workings, effort defeats itself.” 3. Do not be afraid of making mistakes, or of temporary failures. All servo-mechanisms achieve a goal by negative feedback, or by going forward, making mistakes, and immediately correcting course. 4. Skill learning of any kind is accomplished by trial and error, mentally correcting aim after an error, until a “successful” motion, movement, or performance has been achieved. After that, further learning, and continued success, is accomplished by forgetting the past errors, and remembering the successful response, so that it can be imitated. 5. You must learn to trust your Creative Mechanism to do its work and not “jam it” by becoming too concerned or too anxious as to whether it will work or not, or by attempting to force it by too much conscious effort. You must “let it” work, rather than “make it” work. This trust is necessary because your Creative Mechanism operates below the level of consciousness, and you cannot “know” what is going on beneath the surface. Moreover, its nature is to operate spontaneously according to present need. Therefore, you have no guarantees in advance. It comes into operation as you act and as you place a demand on it by your actions. You must not wait to act until you have proof—you must act as if it is there, and it will come through. “Do the thing and you will have the power,” said Emerson.

The attachment voids experienced by immigrant children are profound. The hardworking parents are focused on supporting their families economically and, unfamiliar with the language and customs of their new society, they are not able to orient their children with authority or confidence. Peers are often the only people available for such children to latch on to. Thrust into a peer-oriented culture, immigrant families may quickly disintegrate. The gulf between child and parent can widen to the point that becomes unbridgeable. Parents of these children lose their dignity, their power, and their lead. Peers ultimately replace parents and gangs increasingly replace families. Again, immigration or the necessary relocation of people displaced by war or economic misery is not the problem. Transplanted to peer-driven North American society, traditional cultures succumb. We fail our immigrants because of our own societal failure to preserve the child-parent relationship. In some parts of the country one still sees families, often from Asia, join together in multigenerational groups for outings. Parents, grandparents, and even frail great-grandparents mingle, laugh, and socialize with their children and their children's offspring. Sadly, one sees this only among relatively recent immigrants. As youth become incorporated into North American society, their connections with their elders fade. They distance themselves from their families. Their icons become the artificially created and hypersexualized figures mass-marketed by Hollywood and the U.S. music industry. They rapidly become alienated from the cultures that have sustained their ancestors for generation after generation. As we observe the rapid dissolution of immigrant families under the influence of the peer-oriented society, we witness, as if on fast-forward video, the cultural meltdown we ourselves have suffered in the past half century. It would be encouraging to believe that other parts of the world will successfully resist the trend toward peer orientation. The opposite is likely to be the case as the global economy exerts its corrosive influences on traditional cultures on other continents. Problems of teenage alienation are now widely encountered in countries that have most closely followed upon the American model — Britain, Australia, and Japan. We may predict similar patterns elsewhere to result from economic changes and massive population shifts. For example, stress-related disorders are proliferating among Russian children. According to a report in the New York Times, since the collapse of the Soviet Union a little over a decade ago, nearly a third of Russia's estimated 143 million people — about 45 million — have changed residences. Peer orientation threatens to become one of the least welcome of all American cultural exports.

But I am a worm, and no man; a reproach of men, and despised of the people.” Here He, the holy One, is in contrast to every good man in all past ages. It was never known that God forsook a righteous man. There He is on that Cross, the absolutely righteous One, dying, forsaken of God. Oh, He says, I have gone down lower than any man ever went before, “I am a worm, and no man.” The word He used for worm is the word “tola,” and the tola of the orient is a little worm something like the cochineal of Mexico which feeds on a certain kind of cactus. The people beat these plants until the cochineal fall into a basin and then they crush those little insects and the blood is that brilliant crimson dye that makes those bright Mexican garments. In Palestine and Syria they use the tola in the same way and it makes the beautiful permanent scarlet dye of the orient It was very expensive and was worn only by the great and the rich and the noble. It is referred to again and again in Scripture. Solomon is said to have clothed the maidens of Israel in scarlet. Daniel was to be clothed in scarlet by Belshazzar. And that word “scarlet” is literally “the splendor of a worm.” “They shall be clothed in the splendor of a worm.” Now the Lord Jesus Christ says, “I am a worm; I am the tola,” and He had to be crushed in death that you and I might be clothed in glory. The glorious garments of our salvation are the garments that have been procured as a result of His death and His suffering.

Men cooperate with one another. The totality of interhuman relations engendered by such cooperation is called society. Society is not an entity in itself. It is an aspect of human action. It does not exist or live outside of the conduct of people. It is an orientation of human action. Society neither thinks nor acts. Individuais in thinking and acting constitute a complex of relations and facts that are called social relations and facts. The issue has been confused by an arithmetical metaphor. Is society, people asked, merely a sum of individuals or is it more than this and thereby an entity endowed with independent reality? The question is nonsensical. Society is neither the sum of individuais nor more nor less. Arithmetical concepts cannot be applied to the matter. Another confusion arises from the no less empty question whether society is—in logic and in time—anterior to individuais or not. The evolution of society and that of civilization were not two distinct processes but one and the same process. The biological passing of a species of primates beyond the levei of a mere animal existence and their transformation into primitive men implied already the development of the first rudiments of social cooperation. Homo sapiens appeared on the stage of earthly events neither as a solitary foodseeker nor as a member of a gregarious flock, but as a being consciously cooperating with other beings of his own kind. Only in cooperation with his fellows could he develop language, the indispensable tool of thinking. We cannot even imagine a reasonable being living in perfect isolation and not cooperating at least with members of his family, clan, or tribe. Man as man is necessarily a social animal. Some sort of cooperation is an essential characteristic of his nature. But awareness of this fact does not justify dealing with social relations as if they were something else than relations or with society as if it were an independent entity outside or above the actions of individual men. Finally there are the misconstructions caused by the organismic metaphor. We may compare society to a biological organism. The tertium comparationis is the fact that division of labor and cooperation exist among the various parts of a biological body as among the various members of society. But the biological evolution that resulted in the emergence of the structurefunction systems of plant and animal bodies was a purely physiological process in which no trace of a conscious activity on the part of the cells can be discovered. On the other hand, human society is an intellectual and spiritual phenomenon. In cooperating with their fellows, individuais do not divest themselves of their individuality. They retain the power to act antisocially, and often make use of it. Its place in the structure of the body is invariably assigned to each cell. But individuais spontaneously choose the way in which they integrate themselves into social cooperation. Men have ideas and seek chosen ends, while the cells and organs of the body lack such autonomy.

Elaborating on this idea later in his Confessions, Augustine wrote: Wherever the soul of man turns, unless towards God, it cleaves to sorrow, even though the things outside God and outside itself to which it cleaves may be things of beauty. (Confessions 4.10.15)310 Smith, following Augustine, argues that our ultimate loves are constitutive of our identity. They determine “that to which we are fundamentally oriented, what ultimately governs our vision of the good life, what shapes our being-in-the-world . . . and makes sense of all our penultimate desires and actions.”311 The things we love individually not only determine our character, but what a society loves collectively shapes its culture. This latter idea was the heart of Augustine’s great work City of God. He believed societies are the mutual associations of individuals united by what they love in common. What does this mean? Smith’s entire book is committed to the thesis that to change people most profoundly, we must change what we worship. Thinking, arguments, and beliefs are crucial as means of moving the heart, but ultimately we are what we adore. We are what captures our imagination, what leads us to praise and to compel others to praise it. Our inordinate anger, anxiety, and discouragement result from disordered loves. Our relational problems result from disordered loves, and our social and cultural problems as well. What can re-engineer our very inner being, the structure of our personality? What can create healthy human community? Worship and adoration of God. We must love God supremely, and that can be cultivated only through praise and adoration.

intellectual imperialism. It has been, and still is, used to denigrate the orientation that many people still experience, that the world, and the other organisms with which we share this Earth, are alive, intelligent, and aware. It has been used to stifle the response of the heart to what has been presented to the senses. This has resulted in the creation of a conceptual monoculture that can’t see outside its limitations. Such imperialists have set out to conquer the superstitious natives inhabiting the dark continent, the place where the general populace lives. Midgley makes the point that arguments such as Day’s rest in a belief in human beings as “an isolated will, guided by an intelligence, arbitrarily connected to a rather unsatisfactory array of feelings, and lodged, by chance, in an equally unsatisfactory human body.”18 Or as Susan Sontag once described it: “consciousness harnessed to flesh,”19 as if there could be consciousness without the emergence of the self-organized system we call the body. This type of dissociation is a common side effect of the materialist and very reductionist view of the world most of us are trained in. But as Midgely notes, this system of thought is not reason, not science, but behavioral examples of, as she puts it, an unexamined, “exuberant power fantasy.” It is bad software, generated out of unexamined psychological frameworks. The evolutionary escalator metaphor and the assumptions of what constitutes intelligence (and value) that are embedded within it create, automatically, behavior that is very dangerous to every other life-form on this planet—in fact to the health of every ecosystem this planet possesses.

The following simple exercise will give you a clear idea of what the Complete Breath is: (1) Stand or sit erect. Breathing through the nostrils, inhale steadily, first filling the lower part of the lungs, which is accomplished by bringing into play the diaphragm, which decending exerts a gentle pressure on the abdominal organs, pushing forward the front walls of the abdomen. Then fill the middle part of the lungs, pushing out the lower ribs breastbone and chest. Then fill the higher portion of the lungs, protruding the upper chest, thus lifting the chest, including the upper six or seven pairs of ribs. In the final movement, the lower part of the abdomen will be slightly drawn in, which movement gives the lungs a support and also helps to fill the highest part of the lungs. At first reading it may appear that this breath consists of three distinct movements. This, however, is not the correct idea. The inhalation is continuous, the entire chest cavity from the lowered diaphragm to the highest point of the chest in the region of the collar-bone, being expanded with a uniform movement. Avoid a jerky series of inhalations, and strive to attain a steady continuous action. Practice will soon overcome the tendency to divide the inhalation into three movements, and will result in a uniform continuous breath. You will be able to complete the inhalation in a couple of seconds after a little practice. (2) Retain the breath a few seconds. (3) Exhale quite slowly, holding the chest in a firm position, and drawing the abdomen in a little and lifting it upward slowly as the air leaves the lungs. Where the air is entirely exhaled, relax the chest and abdomen. A little practice will render this part of the exercise easy, and the movement once acquired will be afterward performed almost automatically.

We tend to be unaware that stars rise and set at all. This is not entirely due to our living in cities ablaze with electric lights which reflect back at us from our fumes, smoke, and artificial haze. When I discussed the stars with a well-known naturalist, I was surprised to learn that even a man such as he, who has spent his entire lifetime observing wildlife and nature, was totally unaware of the movements of the stars. And he is no prisoner of smog-bound cities. He had no inkling, for instance, that the Little Bear could serve as a reliable night clock as it revolves in tight circles around the Pole Star (and acts as a celestial hour-hand at half speed - that is, it takes 24 hours rather than 12 for a single revolution). I wondered what could be wrong. Our modern civilization does not ignore the stars only because most of us can no longer see them. There are definitely deeper reasons. For even if we leave the sulphurous vapours of our Gomorrahs to venture into a natural landscape, the stars do not enter into any of our back-to-nature schemes. They simply have no place in our outlook any more. We look at them, our heads flung back in awe and wonder that they can exist in such profusion. But that is as far as it goes, except for the poets. This is simply a 'gee whiz' reaction. The rise in interest in astrology today does not result in much actual star-gazing. And as for the space programme's impact on our view of the sky, many people will attentively follow the motions of a visible satellite against a backdrop of stars whose positions are absolutely meaningless to them. The ancient mythological figures sketched in the sky were taught us as children to be quaint 'shepherds' fantasies' unworthy of the attention of adult minds. We are interested in the satellite because we made it, but the stars are alien and untouched by human hands - therefore vapid. To such a level has our technological mania, like a bacterial solution in which we have been stewed from birth, reduced us. It is only the integral part of the landscape which can relate to the stars. Man has ceased to be that. He inhabits a world which is more and more his own fantasy. Farmers relate to the skies, as well as sailors, camel caravans, and aerial navigators. For theirs are all integral functions involving the fundamental principle - now all but forgotten - of orientation. But in an almost totally secular and artificial world, orientation is thought to be un- necessary. And the numbers of people in insane asylums or living at home doped on tranquilizers testifies to our aimless, drifting metaphysic. And to our having forgotten orientation either to seasons (except to turn on the air- conditioning if we sweat or the heating system if we shiver) or to direction (our one token acceptance of cosmic direction being the wearing of sun-glasses because the sun is 'over there'). We have debased what was once the integral nature of life channelled by cosmic orientations - a wholeness - to the ennervated tepidity of skin sensations and retinal discomfort. Our interior body clocks, known as circadian rhythms, continue to operate inside us, but find no contact with the outside world. They therefore become ingrown and frustrated cycles which never interlock with our environment. We are causing ourselves to become meaningless body machines programmed to what looks, in its isolation, to be an arbitrary set of cycles. But by tearing ourselves from our context, like the still-beating heart ripped out of the body of an Aztec victim, we inevitably do violence to our psyches. I would call the new disease, with its side effect of 'alienation of the young', dementia temporalis.

Despite the superficial similarities created by global technology, the dynamics of peer-orientation are more likely to promote division rather than a healthy universality. One need only to look at the extreme tribalization of the youth gangs, the social forms entered into by the most peer-oriented among our children. Seeking to be the same as someone else immediately triggers the need to be different from others. As the similarities within the chosen group strengthen, the differences from those outside the groups are accentuated to the point of hostility. Each group is solidified and reinforced by mutual emulation and cue-taking. In this way, tribes have formed spontaneously since the beginning of time. The crucial difference is that traditional tribal culture could be passed down, whereas these tribes of today are defined and limited by barriers among the generations. The school milieu is rife with such dynamics. When immature children cut off from their adult moorings mingle with one another, groups soon form spontaneously, often along the more obvious dividing lines of grade and gender and race. Within these larger groupings certain subcultures emerge: sometimes along the lines of dress and appearance, and sometimes along those of shared interests, attitudes, or abilities, as in groups of jocks, brains, and computer nerds. Sometimes they form among peer-oriented subcultures like skateboarders, bikers, and skinheads. Many of these subcultures are reinforced and shaped by the media and supported by cult costumes, symbols, movies, music, and language. If the tip of the peer-orientation iceberg are the gangs and the gang wannabes, at the base are the cliques. Immature beings revolving around one another invent their own language and modes of expression that impoverish their self-expression and cut them off from others. Such phenomena may have appeared before, of course, but not nearly to the same extent we are witnessing today. The result is tribalization.

The Five Levels of Personality You can imagine your personality by thinking of a target with concentric rings. Your personality is made up of five rings, starting from the center with your values and radiating outward to the next circle, your beliefs. Your values determine your beliefs about yourself and the world around you. If you have positive values, such as love, compassion, and generosity, you will believe that people in your world are deserving of these values and you will treat them accordingly. Your beliefs, in turn, determine the third ring of your personality, your expectations. If you have positive values, you will believe yourself to be a good person. If you believe yourself to be a good person, you will expect good things to happen to you. If you expect good things to happen to you, you will be positive, cheerful, and future oriented. You will look for the good in other people and situations. The fourth level of your personality, determined by your expectations, is your attitude. Your attitude will be an outward manifestation or reflection of your values, beliefs, and expectations. For example, if your value is that this is a good world to live in and your belief is that you are going to be very successful in life, you will expect that everything that happens to you is helping you in some way. As a result, you will have a positive mental attitude toward other people, and they will respond positively toward you. You will be a more cheerful and optimistic person. You will be someone who others want to work with and for, buy from and sell to, and generally help to be more successful. This is why a positive mental attitude goes hand in hand with great success in every walk of life. The fifth ring, or level of your personality, is your actions. Your actions on the outside will ultimately be a reflection of your innermost values, beliefs, and expectations on the inside. This is why what you achieve in life and work will be determined more by what is going on inside of you than by any other factor.

This is a way of thinking about the past in which space and time echo each other, and it is by no means particular to the Bandanese. Indeed, this form of thought may well have found its fullest elaboration on the other side of the planet, among the Indigenous peoples of North America, whose spiritual lives and understanding of history were always tied to specific landscapes. In the words of the great Native American thinker Vine Deloria Jr., a shared feature of Indigenous North American spiritual traditions is that they all “have a sacred center at a particular place, be it a river, a mountain, a plateau, valley, or other natural feature. . . . Regardless of what subsequently happens to the people, the sacred lands remain as permanent fixtures in their cultural or religious understanding.”12 Developing this argument, Deloria contrasts modes of thought that take their orientation from terrestrial spaces with those that privilege time. For the latter, the crucial question in relation to any event is “when did it happen?” For the former, it is “where did it happen?” The first question shapes the possible answers in a determinate way, locating the event within a particular historical period. The second question shapes the possible answers in a completely different way, because it accords a degree of agency to the landscape itself, and all that lies within it, including the entire range of nonhuman beings. The result, in Deloria’s words, is that “the [Indian] tribes confront and interact with a particular land along with its life forms. The task or role of the tribal religions is to relate the community of people to each and every facet of creation as they have experienced it.” For many Indigenous groups, landscapes remain as vividly alive today as they ever were. “For Indian men and women,” writes the anthropologist Peter Basso, of the Western Apache of Arizona, “the past lies embedded in features of the earth—in canyons and lakes, mountains and arroyos, rocks and vacant fields—which together endow their lands with multiple forms of significance that reach into their lives and shape the ways they think.”13 Stories about the past, built around familiar landmarks, inform every aspect of Apache life. Through these stories features of the landscape speak to people just as loudly as the human voices that historians bring to life from documentary sources.

Our democracy cannot survive its current downward drift into tribalism, extremism, and seething resentment. Today it’s “us versus them” in America. Politics is little more than blood sport. As a result, our willingness to believe the worst about everyone outside our own bubble is growing, and our ability to solve problems and seize opportunities is shrinking. We have to do better. We have honest differences. We need vigorous debates. Healthy skepticism is good. It saves us from being too naive or too cynical. But it is impossible to preserve democracy when the well of trust runs completely dry. The freedoms enshrined in the Bill of Rights and the checks and balances in our Constitution were designed to prevent the self-inflicted wounds we face today. But as our long history reveals, those written words must be applied by people charged with giving life to them in each new era. That’s how African Americans moved from being slaves to being equal under the law and how they set off on the long journey to be equal in fact, a journey we know is not over. The same story can be told of women’s rights, workers’ rights, immigrants’ rights, the rights of the disabled, the struggle to define and protect religious liberty, and to guarantee equality to people without regard to their sexual orientation or gender identity. These have been hard-fought battles, waged on uncertain, shifting terrain. Each advance has sparked a strong reaction from those whose interests and beliefs are threatened. Today the changes are happening so fast, in an environment so covered in a blizzard of information and misinformation, that our very identities are being challenged. What does it mean to be an American today? It’s a question that will answer itself if we get back to what’s brought us this far: widening the circle of opportunity, deepening the meaning of freedom, and strengthening bonds of community. Shrinking the definition of them and expanding the definition of us. Leaving no one behind, left out, looked down on. We must get back to that mission. And do it with both energy and humility, knowing that our time is fleeting and our power is not an end in itself but a means to achieve more noble and necessary ends. The American dream works when our common humanity matters more than our interesting differences and when together they create endless possibilities. That’s an America worth fighting—even dying—for. And, more important, it’s an America worth living and working for.

... we find a complete contradiction in our wishing to live without suffering, a contradiction that is therefore implied by the frequently used phrase “blessed life.” This will certainly be clear to the person who has fully grasped my discussion that follows. This contradiction is revealed in this ethic of pure reason itself by the fact that the Stoic is compelled to insert a recommendation of suicide in his guide to the blissful life (for this is what his ethics always remains). This is like the costly phial of poison to be found among the magnificent ornaments and apparel of oriental despots, and is for the case where the sufferings of the body, incapable of being philosophized away by any principles and syllogisms, are paramount and incurable. Thus its sole purpose, namely blessedness, is frustrated, and nothing remains as a means of escape from pain except death. But then death must be taken with unconcern, just as is any other medicine. Here a marked contrast is evident between the Stoic ethics and all those other ethical systems mentioned above. These ethical systems make virtue directly and in itself the aim and object, even with the most grievous sufferings, and will not allow a man to end his life in order to escape from suffering. But not one of them knew how to express the true reason for rejecting suicide, but they laboriously collected fictitious arguments of every kind. This true reason will appear in the fourth book in connexion with our discussion. But the above-mentioned contrast reveals and confirms just that essential difference to be found in the fundamental principle between the Stoa, really only a special form of eudaemonism, and the doctrines just mentioned, although both often agree in their results, and are apparently related. But the above-mentioned inner contradiction, with which the Stoic ethics is affected even in its fundamental idea, further shows itself in the fact that its ideal, the Stoic sage as represented by this ethical system, could never obtain life or inner poetical truth, but remains a wooden, stiff lay-figure with whom one can do nothing. He himself does not know where to go with his wisdom, and his perfect peace, contentment, and blessedness directly contradict the nature of mankind, and do not enable us to arrive at any perceptive representation thereof. Compared with him, how entirely different appear the overcomers of the world and voluntary penitents, who are revealed to us, and are actually produced, by the wisdom of India; how different even the Saviour of Christianity, that excellent form full of the depth of life, of the greatest poetical truth and highest significance, who stands before us with perfect virtue, holiness, and sublimity, yet in a state of supreme suffering.

the system is needed to make hybrid organizations work, and while people will strive to find something simpler, the reality is that it doesn’t exist. A strictly functional organization, which is clear conceptually, tends to remove engineering and manufacturing (or the equivalent groups in your firm) from the marketplace, leaving them with no idea of what the customers want. A highly mission-oriented organization, in turn, may have definite crisp reporting relationships and clear and unambiguous objectives at all times. However, the fragmented state of affairs that results causes inefficiency and poor overall performance.

Mother’s Day was born. Combining the talents of the card makers, the candy manufacturers, and the florists, Mother’s Day became the perfect rip-off. Florists had always been in the van of advertising; they had also mounted a successful campaign to remove the unhappy phrase from newspaper death notices: “No flowers by request.” It had been replaced by the far more positive—and profitable—slogan: “Say Farewell with Flowers.” In a mother-orientated nation, no son, however cynical, could refuse to send flowers on that special day; the many florists in and around Wall Street—established originally to provide the carnation boutonnieres favored by fashion-conscious brokers—did a record business during the week before the bogus anniversary. As the day drew closer, the price of blooms soared—a practice perfectly understood in the countinghouses; it was known as pushing the price as high as the market would bear. In fact, candy manufacturers saw the price of their shares rise as a result of Mother’s Day.

people must abandon the past-oriented, blame-centered who-done-it definition of accountability.

System knowledge alone tends to favor technocratic visions; transformation knowledge by itself may encourage blind activism; orientation knowledge without system and transformation knowledge is idle. But even the combination of these types of knowledge will be useless as long as they are not implemented within a suitable knowledge economy, comprising research, education, public discourse, and political action. Much of the needed knowledge is unavailable - either because it is inaccessible, suppressed, or unimplemented, or because it does not yet exist or has been lost. Even in the face of global challenges, there will not be just one way into the future, but various modes of bringing together the richness and diversity of human experiences. New form of knowledge, as well as new forms of individual and social life ready to meet the challenges of the Anthropocene (including new strategies for knowledge production and energy provision, for dealing with social justice and the flow of materials, for health care en traffic, etc) will not simply follow from a radical 'paradigm shift'. They will rather result from exploration processes that may eventually form a matrix. thus giving birth to new insights and forms of life that we could not have anticipated.

It’s useful to contrast the missileers’ dysfunctional culture with that of their navy counterparts who work in nuclear submarines. At first glance, the two groups seem roughly similar: Both spend vast amounts of time isolated from the rest of society, both are tasked with memorizing and executing tedious protocols, and both are oriented toward Cold War nuclear deterrence missions whose time has passed. Where they differ, however, is in the density of the belonging cues in their respective environments. Sailors in submarines have close physical proximity, take part in purposeful activity (global patrols that include missions beyond deterrence), and are part of a career pathway that can lead to the highest positions in the navy. Perhaps as a result, the nuclear submarine fleet has thus far mostly avoided the kinds of problems that plague the missileers, and in many cases have developed high-performing cultures.

As a result of their orientation toward Christ, the monks recognize that He is the Creator, the One in Whom all things consist, and that man is not the measure of all things. Unlike the secular successors to the nominalists, the Benedictine monk does not believe that things of the world have meaning only if people choose to give them meaning. The monk holds that meaning exists objectively, within the natural world created by God, and is there to be discovered by the person who has detached themselves from their own passions and who seeks to see as God sees.

Accountable people absorb setbacks and keep going. Accountable people persevere through problems and keep pushing forward. Accountable people are results oriented and never defend actions, skill levels, models, systems, or relationships that just aren't get ting the job done.

And what if your results do not match your speculated outcome? Oh! Then it is too bad! You repeat the experiment; you can't accept that perhaps things are not that way oriented. You are prepared to say that you have failed to prove things rather than to accept that perhaps things are not rigid, the way you expect them to be.

If we choose to take this path and to use a retreat into solitude to re-orient our life around the hub of a vocation, this process can also be the means to a more fulfilling social life. For in finding an intrinsically rewarding form of work and then spending the necessary time to become good at what we do, we will become more sure of ourselves and less in need of the validation of others. We will, in other words, become a higher functioning man or woman and in the social world, at least in terms of mental health, it is like that attracts like. The more we move in the direction of self-realization, the more we will gravitate towards others who are doing the same. Furthermore, as we become more self-reliant and less demanding of other people, as occurs with those who find meaning through their work, our existing relationships may also improve as a direct result.

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​“Many,” sighed Ashuri, “and from various faculties. A considerable number of them are not even registered at the university. They come to register, and I ignore the fact that they are not on the roster. This year, I closed registration after seventy-five students had signed up, but in reality over a hundred attended each lecture. For purely selfish reasons, because of my age, I suppose, I refused to accept any more. I have found lately that Kabbalah has shown signs of a resurgence of interest. As a result, many charlatans earn a fine living from it.” ​Elijah remembered that he was really on his way to the library. He parted from Prof. Ashuri in his normal awkward, hesitant and apologetic manner, thanking her profusely no less than three times; he would even have bowed down to her if that was what would have enabled him to expedite his exit. However, Prof. Ashuri had one more important observation to make. ​“I hope that your interest in the Kabbalah will not infect you with that dreaded disease...” she smiled. ​“What disease do you mean?” ​“Kabbalistic literature is generally divided into three major streams. The first and most important one is the cosmological, mission-oriented one. Here we find a direct line between ourselves and the Master of the Universes, by way of His influence on all the intermediate worlds. Note the term, ‘Master of the Universes’ in the plural. In this view, there are mutual influences, going from the upper worlds to us, and from us to the upper worlds. All the commandments and all the proper intentions and all the prayers are ultimately aimed at mending those spheres, which were damaged at the time of the Creation. In the language of the Kabbalah, this means repairing those vessels which were broken. ​“The second stream is Kabbalistic-prophetic. It is an attempt to attain what is known as cleaving to God and to achieve spiritual elevation. This can be accomplished by internal meditation, which includes reciting the Holy Names, internal and external purification, combining sacred letters and repeating them over and over, singing and moving the head, and breathing techniques. This can unite one with the higher worlds. One who does this properly can reach the level of prophecy. There are even books with detailed instructions on how to actually accomplish this and how to ascend to a higher spiritual level. I often hear of students who have embarked on such a course, and it is, indeed, a disease.” ​“Don’t worry about me. And what about the third stream?” ​“The third stream is the one which has elicited the most criticism. It is referred to as Practical Kabbalah. By that, we mean people who use the Kabbalah for their own personal purposes, as a way to exploit the secret knowledge to which they have access in order to control nature and man’s fate. Practical Kabbalah appeals directly to supernatural forces and sometimes even makes them solve the problems of the one calling upon them. These include attempts to foretell the future, to converse with the dead, to heal the sick, to banish evil spirits and the evil eye, and of course to acquire wealth, respect, and/or the love of a man or a woman. That, too, is a dangerous game to play.” Prof. Ashuri laughed, but Elijah could not tell whether or not she was serious.

Delusionary Defilade: Leaders who surround themselves with sycophants remain ‘protected’ from seeing things as they are, continue to see things as they want them to be, and delusions of adequacy often follow. This is usually evidenced by a ‘leader’ telling a group to ‘not let perfect be the enemy of good’ when no plan, perfect or good, is likely to be presented as a course of action. The idea of ‘how things should be’ regarding the problem itself or the team’s capabilities, rather than understanding how things ‘are,’ will result in an incorrect orientation that prevents even a good plan from emerging.

Another tenet of the Gita is nonattachment to results. As Lord Krishna, an incarnation of God, tells Arjuna: “You have the right to work, but never to the fruit of work. You should never engage in action for the sake of reward, nor should you long for inaction.” Sever work from outcome, the Gita teaches. Invest 100 percent effort into every endeavor and precisely zero percent into the results. Gandhi summed up this outlook in a single word: “desirelessness.” It is not an invitation to indolence. The karma yogi is a person of action. She is doing a lot, except worrying about results. This is not our way. We are results-oriented. Fitness trainers, business consultants, doctors, colleges, dry cleaners, recovery programs, dieticians, financial advisors. They, and many others, promise results. We might question their ability to deliver results, but rarely do we question the underlying assumption that being results-oriented is good. Gandhi was not results-oriented. He was process-oriented. He aimed not for Indian independence but for an India worthy of independence.

Gandhi didn’t fight to win. He fought to fight the best fight he was capable of fighting. The irony is that this process-oriented approach produces better results than a results-oriented one.

A result-oriented approach simply doesn’t make sense in Japan. Just take it easy, keep classifying your moss.

David Parnas, whose paper was one of the origins of object-oriented concepts, sees the matter differently. He writes me: The answer is simple. It is because [O-O] has been tied to a variety of complex languages. Instead of teaching people that O-O is a type of design, and giving them design principles, people have taught that O-O is the use of a particular tool. We can write good or bad programs with any tool. Unless we teach people how to design, the languages matter very little. The result is that people do bad designs with these languages and get very little value from them. If the value is small, it won't catch on.

It is walking well with God through suffering and its resulting impact on us that turns up the soil of our hearts for the seeds of true joy in Christ. The one who has been through the valleys of darkness and knows God’s loving care will give rise to a true, lasting, and God-oriented joy.

In an experiment led by Kimberly Wade-Benzoni, one of the world’s leading scholars of intergenerational decision-making, participants were split into two groups. The first group were asked to read an article about someone who had been killed in an airplane accident, while the second group read about a Russian mathematical whizz. They were then told that they were being entered into a lottery draw for $1,000, and were given the option of committing a portion of the prize to one of two charities: one that helped people in need in the present, or one that worked to help people in the future. The result? Those who read about the math genius gave two and half times more to the present-focused charity than the future-oriented one. In contrast, those given the death nudge by the plane article allocated more than five times as much to the future charity than the present one.

People are confounded when a football player puts Bible verses in his eye black or kneels to pray in the end zone. To non-believers, it seems like a kind of spiritual flamboyance or pushy proselytizing when athletes publicly acknowledge God as the central pillar of their game plan. What these spectators rarely consider is why this spiritual orientation is so effective, on and off the field—why it works, and feeds on itself. Instead of “I’m the king of the world if I win, and a failure if I lose,” and the crushing pressure that entails, the spiritually rewired athlete’s internal logic is this: I’m a child of God; that’s my primary identity. God loves me regardless of what happens in this competition. God has given me these talents, these amazing gifts, and it’s my responsibility to use them as best I can, to perform and succeed to the utmost of my ability. But it’s not for personal glory, or to feed my towering ego. Rather, every burst of speed and power is a testament to a higher power whose love transcends any kind of earthly success. The competitive results are not part of that higher reality. But the effort is. The leap toward perfection of effort, a kinetic hymn, is a connection to God. It’s sacred, the way prayer is sacred. And at the same time it is exquisitely concrete. It has mass, speed, position, trajectory, in the now of a throw or a catch or a weight that needs to be lifted. It’s where physics meets the soul. This transcendent frame of reference doesn’t take away competitive pressure. But it takes away the emotional pressure that degrades performance and locks an athlete up. Faith eliminates a lot of psychic gear grinding and inefficiency. For a well-prepared, well-trained athlete, it’s a winning formula. And it was a winning formula for Rich Froning in July 2011.

After considering what gets covered, you will need to turn your attention to who is involved in the performance management cycle. Traditional performance management models are typically formal and hierarchical—and often involve only the senior management or leadership team. When you're setting up performance management for the ecosystem economy, you need a less hierarchical, more project-oriented, more results-oriented model. You need to involve not just senior management, but also people from all levels within your agile model (e.g., tribes, chapters, and squads). Involving more of the team not only creates a more streamlined and efficient process, but also facilitates an unfiltered flow of information. Management gets an opportunity to hear an unfiltered report straight from the team members who will be best equipped to give it. And the team members get an opportunity to receive feedback and instruction straight from management, without anything getting lost in translation as the information passed through two or three levels of hierarchy and bureaucracy.

I am not suggesting that all of GE’s problems resulted from its guidance culture, but I think it played a significant role. When business managers are hyper-focused on meeting quarterly numbers, their long-term orientation takes a back seat; when a company is desperate to make an acquisition just to meet its earnings, it can overpay for a bad asset; when a manager is unable to speak the truth about accounting obfuscations, they pile up over time.

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The most important advantage of an object-oriented programming language is that the objects—for instance, various objects in a video game—can be specified independently and then combined to create new programs. Writing a new object-oriented program sometimes feels a bit like throwing a bunch of animals into a cage and watching what happens. The behavior of the program emerges, as a result of the interactions of the programmed objects. For this reason, as well as the fact that object-oriented languages are relatively new, you might think twice about one for writing a safety-critical system that flies an airplane.

Barthes announced, “I am not lovingly gazing toward an Oriental essence—to me the Orient is a matter of indifference, merely providing a reserve of features whose manipulation—whose invented interplay— allows me to ‘entertain’ the idea of an unheard-of symbolic system, one altogether detached from our own.” The lesson of Japan for Barthes was “the possibility of difference, of a mutation, of a revolution in the propriety of symbolic systems.” Like Wilde, Barthes does not locate Japaneseness in a place called Japan. But if for Wilde Japaneseness offered a new way of seeing, for Barthes, more complexly, Japan offered a new way of seeing himself being seen, which resulted in a new relationship to language. About himself, Barthes wrote, “The author has never, in any sense, photographed Japan. Rather, he has done the opposite: Japan has starred him with any number of ‘flashes’; or better still, Japan has afforded him a situation of writing.” Japan allowed Barthes to “descend into the untranslatable . . . until everything Occidental in us totters and the rights of the ‘father tongue’ vacillate—that tongue which comes to us from our fathers and which makes us, in our turn, fathers and proprietors of a culture which, precisely, history transforms into ‘nature.’”3 Barthes’s growing sense of the “repressive value” of text as the “level” at which “the morality and ideology of a society are above all invested” animated his delight in a Japanese “situation” that allowed freedoms he associated with images to trump the authority of text in the West.4 Reflecting later on this book about the “system of signs I call Japan,” Barthes emphasized that it “occupied a moment in my life when I felt the necessity of entering completely into the signifier, i.e., of disconnecting myself from the ideological instance as signified, as the risk of the return of the signified, of theology, monologism, of law.

In the framework of Israeli nation building, cultural and material concerns thus reinforced each other, merging into a discourse that—in the words of legal scholar Sagit Mor—combined “ableism” with “orientalism.”113 It placed migrants in a hierarchy according to their ability, health, and class, but also according to origin. Ableism came first. In principle, the young state cherished productivity and abhorred those who could not contribute to the building effort: people who were sick, handicapped, or old and “social cases” (mikrim sotzialiim). Orientalism became apparent in the sense that this type of “inferior human material” was considered to be widespread among Jews from North Africa.114 The result was a conception of the stereotypically sick, poor, and lazy Oriental immigrant who was of little value to the state-building enterprise and was to be kept out. This did not preclude the immigration of Oriental capitalists (baalei hon), which was to be facilitated.

The state leadership and the Jewish Agency feared for Israel’s character as a European pioneering society if Oriental immigration was to continue unchecked. The expected demographic change that would result from mass immigration from Oriental countries was at the heart of this fear. Such preoccupations were enhanced by the fact that, following the destruction of most of European Jewry, North Africa had become the main reservoir for new immigrants.107 As Yaron Tsur argues, this fear was partially material for the political decision makers. The Labor establishment was afraid that the new immigrants would strengthen the ranks of the Revisionist opposition.108 Yet fear of Levantinization was not simply a matter of quantitative aspects of Mizrachi immigration; it was also associated with qualitative aspects of what Ashkenazi officials imagined to be a “Levantine” way of life. In closed forums, they quite openly discussed the anticipated negative consequences for Israeli state building. During the discussions regarding selection guidelines for 1953, Giora Josephthal, the head of the Klitah (Absorption) Department of the Jewish Agency, stated, for instance: “I say that this land is in danger, its ethical and social existence are in danger because of this Aliyah [from Oriental countries]. . . . They say that life in Israel will obtain a Levantine character, I am convinced that some of us are already afraid of the immigrants.

The effort made to suppress sex would be difficult to understand if it were for the sake of sex as such. Not sex, however, but the breaking of human will is the reason for vilifying sex. A great number of the so-called primitive societies have no sex taboo whatever. Since they function without exploitation and domination, they do not have to break the individual’s will. They can afford not to stigmatize sex and to enjoy the pleasure of sexual relations without guilt feelings. Most remarkable in these societies is that this sexual freedom does not lead to sexual greed; that after a period of relatively transient sexual relations couples find each other; that they then have no desire to swap partners, but are also free to separate when love has gone. For these not-property-oriented groups sexual enjoyment is an expression of being, not the result of sexual possessiveness.

Although all this abnormal order of things is not of recent date, the characteristic fact of the bourgeois period is that it assumed the principal, dissociated, and autonomous characteristics of a "social morality"—precisely with the "virtuism" of which Pareto accuses it, which to a certain extent was no longer subject to religious morality. Now, it is exactly this morality with a sexual basis that is the principal object of the processes of dissolution in recent times. We hear of a "sexual revolution" supposed to remove both inner inhibitions and repressive social taboos. In fact, in today’s world "sexual freedom" is being affirmed ever more, as a current practice. But we have to consider this in more detail. I must emphasize above all that the direction of the processes at work is toward a freeing of sex, but in no way a freeing from sex. Sex and women are instead becoming dominant forces in present society, an evident fact that is also part of the general phenomenology of every terminal phase of a civilization’s cycle. One might speak of a chronic sexual intoxication that is profusely manifested in public life, conduct, and art. Its counterpart is a gynocratic tendency, a sexually oriented preeminence of the woman that relates to the materialistic and practical involvement of the masculine sex: a phenomenon that is clearest in those countries, like the United States, where that involvement is more excessive. [...] The aspects of the crisis of female modesty are another part of this. Beside the cases in which almost full female nudity feeds the atmosphere of abstract, collective sexuality, we should consider those cases in which nudity has lost every serious "functional" character—cases which by their habitual, public character almost engender an involuntarily chaste glance that is capable of considering a fully undressed girl with the same aesthetic disinterest as observing a fish or a cat. Furthermore, by adding the products of commercialized mass pornography, the polarity between the sexes is diluted, as seen in the conduct of "modern" life where the youth of both sexes are everywhere intermingled, promiscuously and "unaffectedly," with almost no tension, as if they were turnips and cabbages in a vegetable garden. We can see how this particular result of the processes of dissolution relates to what I have said of the "animal ideal," as well as the correspondence between the East and the West. The primitive, erotic life so typical among American youth is not at all far from the promiscuity of male and female "comrades" in the communist realm, free from the "individualistic accidents of bourgeois decadence," who in the end reflect little on sexual matters, their prevalent interests being channeled elsewhere into collective life and class. We can consider separately the cases in which the climate of diffuse and constant eroticism leads one to seek in pure sexuality, more or less along the same lines as drugs, frantic sensations that mask the emptiness of modern existence. The testimonies of certain beatniks and similar groups reveal that their pursuit of the sexual orgasm causes an anguish aroused by the idea that they and their partner might not reach it, even to the point of exhaustion.

Academic interest has grown enormously and is closely related to political positions. Several universities in the US and Britain now have dedicated (and separate) centres for Palestine and Israel studies. In the last decade or so the fundamentals of the conflict have been illuminated by the paradigm of settler colonialism – based on the experience of the US, Australia, Canada and South Africa – when native populations are replaced rather than exploited by Europeans. That approach struggles, though, to encompass the Jewish religious–national connection to Eretz-Yisrael that is so central to Zionist ideology and Israeli identity. And Mizrahi (Eastern or oriental) Jews who came to Israel from Iraq, Morocco and elsewhere in the Arab and Muslim worlds are another specific element with no exact parallel elsewhere. In a way this heated contemporary debate reflects a familiar truth about how the conflict is perceived: Zionists have tended to focus on their intentions in immigrating to Palestine; Arabs on the results, and especially, in the words of Edward Said, of ‘having their territory settled by foreigners’.1

I believe that if you don’t recognize the built-in biases in yourself and the structural biases in your systems—biases regarding race, gender, sexual orientation—you can’t truly be trauma-informed. Marginalized peoples—excluded, minimized, shamed—are traumatized peoples, because as we’ve discussed, humans are fundamentally relational creatures. To be excluded or dehumanized in an organization, community, or society you are part of results in prolonged, uncontrollable stress that is sensitizing (see Figure 3). Marginalization is a fundamental trauma.

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As a result, supermarket merchandising has always been brand-oriented. One result of this has been that supermarkets have rarely been known for their product knowledge, about what they sold. Indeed, the supermarkets of the 1930s usually operated only the dry grocery department, which was mostly branded goods; bakery, produce, meat, and liquor were usually concessions.

Interestingly, Freeman describes a set of circumstances in which the unstructured group can, in fact, work: It is task oriented. Its function is very narrow and very specific, like putting on a conference or putting out a newspaper. It is the task that basically structures the group. The task determines what needs to be done and when it needs to be done. It provides a guide by which people can judge their actions and make plans for future activity. It is relatively small and homogeneous. Homogeneity is necessary to insure that participants have a “common language” for interaction. People from widely different backgrounds may provide richness to a consciousness-raising group where each can learn from the others’ experience, but too great a diversity among members of a task-oriented group means only that they continually misunderstand each other. Such diverse people interpret words and actions differently. They have different expectations about each other’s behavior and judge the results according to different criteria. If everyone knows everyone else well enough to understand the nuances, they can be accommodated. Usually, they only lead to confusion and endless hours spent straightening out conflicts no one ever thought would arise. There is a high degree of communication. Information must be passed on to everyone, opinions checked, work divided up, and participation assured in the relevant decisions. This is only possible if the group is small and people practically live together for the most crucial phases of the task. Needless to say, the number of interactions necessary to involve everybody increases geometrically with the number of participants. This inevitably limits group participants to about five, or excludes some from some of the decisions. Successful groups can be as large as 10 or 15, but only when they are in fact composed of several smaller subgroups which perform specific parts of the task, and whose members overlap with each other so that knowledge of what the different subgroups are doing can be passed around easily. There is a low degree of skill specialization. Not everyone has to be able to do everything, but everything must be able to be done by more than one person. Thus no one is indispensable. To a certain extent, people become interchangeable parts. Here

The Monopoly experiment wasn’t the most rigorous science ever, and Piff never published it—although the study was later replicated by others and used in his popular TED Talk, “Does Money Make You Mean?” But his observations were consistent with a large and growing body of work by Piff and various colleagues. Inside and outside the lab, in a host of experiments deploying a multitude of setups, these researchers have found that people of higher socioeconomic status, compared with those lower down the ladder, are more self-oriented and less attuned to the needs of others. They are more willing to behave unethically in their own self-interest: to lie during negotiations, misreport the results of a dice game that results in a prize, or express willingness to steal from an employer—pilfering food from a restaurant where they work, for instance, or taking a ream of office paper for home use. “Lower-class” participants proved equally willing to do such things only when the goal was to help someone else, such as swiping the restaurant food for a hungry friend.

Some will say that enduring invisibility isn’t the same as “oppression”—however, what happens as a result of systematic erasure, verbal abuse, and misunderstanding can be oppressive.

As in a harmonised group, once this ‘electronic’ link is established between people, a new person can be introduced, and as long as he or she can orientate him-or-herself correctly to the activity, what has taken many years for the group to learn can be picked up very quickly. For this to be possible it is essential to avoid hierarchies developing, because the attitude of feeling more important as a result of having been around longer makes this transmission impossible. (The Steganographer 6)

The outcome of value-oriented implementation stages circles back and exerts influence over the problem definition stages. As a result, facts and values are intertwined within a research project even if that may not be obvious in silos.

Saul took a deep breath. He had lectured at Columbia and other universities on the peculiar and perverse strain of modern violence in such books and movies as The Exorcist, The Omen, and innumerable imitations, going back to Rosemary’s Baby. Saul had seen the rash of demonic-children entertainments as a symptom of deeper underlying fears and hatreds; the “me-generation’s” inability to shift into the role of responsible parenthood at the cost of losing their own interminable childhood, the transference of guilt from divorce—the child is not really a child, but an older, evil thing, capable of deserving any abuse resulting from the adult’s selfish actions—and the anger of an entire society revolting after two decades of a culture dominated by and devoted to youthful looks, youth-oriented music, juvenile movies, and the television and movie myth of the adult-child inevitably wiser, calmer, and more “with-it” than the childish adults in the house hold. So Saul had lectured that the child-fear and child-hatred becoming visible in popular shows and books had its irrational roots in common guilts, shared anxieties, and the universal angst of the age. He had warned that the national wave of abuse, neglect, and callousness toward children had its historical antecedents and that it would run its course, but that everything possible must be done to avoid and eliminate that brand of violence before it poisoned America.

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Where quantifiable success is god, pride always grows strong and spreads through the soul as cancer sometimes gallops through the body. Shrinking spiritual stature and growing moral weakness thence result, and in pastoral leaders, especially those who have become sure they are succeeding, the various forms of abuse and exploitation that follow can be horrific. The fruit of nourished pride is invariably bitter. Orienting all Christian action to visible success as its goal, a move which to many moderns seems supremely sensible and businesslike, is thus more a weakness in the church than it is a strength; it is a seedbed both of unspiritual vainglory for the self-rated succeeders and of unspiritual despair for the self-rated failures, and a source of shallowness and superficiality all round.

Why? Sabbath is not a reward for a job well done. Sabbath is the result of a world that is oriented toward a good and generous and loving God.

The imperial Russian government's ineffectiveness in World War I had forced the tsar to abdicate in 1917. Following the February Revolution in that year the Provisional Government replaced the tsarist regime, but as a result of the October Revolution the Bolsheviks seized power, executing the tsar and his family, and the Russian Empire collapsed. The Ukrainian Central Rada, or governing council, proclaimed Ukraine an autonomous republic, but meanwhile the German and Austro-Hungarian armies, still at war with Russia, drove out the Russian army and occupied Ukraine. The Germans supported a coup led by Pavel Petrovich Skoropadsky (1873-1945), who in April 1918 declared himself the Hetman of All Ukraine, a position he held until the following December, when, following the end of the war and the withdrawal of the German army, he was deposed and fled. It is here, in December 1918, that the novel White Guard begins, in a Ukraine damaged by World War I and engulfed in the Russian Civil War, with all of its confusion, violence, and chaos. As the novel unfolds, the Germans have mostly withdrawn and the hetman, essentially a German puppet, is under siege by Ukrainian nationalist and socialist forces led by Semyon Vasilievich Petlyura (1879-1926), who fought unsuccessfully for Ukraine's independence following the Revolution of 1917. Petlyura's nationalism made him an enemy of the Bolsheviks, and his socialist ideas made him an enemy of the Whites, who were opposed to the Communists. The Russian forces (both political and military) who became known as the Whites fought against the Red Army in the Civil War from 1918 to 1921. Their military arm was known as the White Army, or White Guard. Ideologically quite diverse, the Whites were not so much a single army as a confederation of counterrevolutionary forces loosely united by their anti-bolshevism, and to a lesser extent by the idea of preserving and restoring the Russian monarchy and Russian Empire, as well as by their anti-liberalism and anti-Semitism. After the events described in the novel, the Soviet army recaptured Ukraine, driving Petlyura out, and held Kiev in 1919 from February 6 until August 31. From August 31 until about December 16, forces under Anton Ivanovich Denikin (1872-1947), a general in the imperial Russian army before the Revolution and one of the leaders of the Whites in the Civil War, were in charge. Then, from December 16 the Soviet government was back in the city until May 6, 1920, when it was occupied by the Poles, who on June 11 were forced out by the Red Army. Three centers of power, revealing the basic vectors of all the coups, had taken shape in Kiev: the military district headquarters (which included counterrevolutionaries, monarchists, and White Guards), the Soviet of Workers' and Soldiers' Deputies (Bolsheviks and other Communists), and the Ukrainian Central Rada (national-ist, independence-oriented, and Petlyurist).

Deep change comes only through real personal growth — through learning and unlearning. This is the kind of generative work that most executives are precluded from doing by the mechanical mind-set and by the cult of the hero-leader: The hero-leader is the one with “the answers.” Most of the other people in the organization can’t make deep changes, because they’re operating out of compliance, rather than out of commitment. Commitment comes about only when people determine that you are asking them to do something that they really care about. For that reason, if you create compliance-oriented change, you’ll get change — but you’ll preclude the deeper processes that lead to commitment, and you’ll prevent the emergence of self-generated change. Again, you end up creating a kind of addiction: People change as long as they’re being commanded to change — or as long as they can be forced to change. But, as a result, they become still more dependent on change that’s driven from the top.1

Nelson and Winter had spent more than a decade examining how companies work, trudging through swamps of data before arriving at their central conclusion: “Much of firm behavior,” they wrote, is best “understood as a reflection of general habits and strategic orientations coming from the firm’s past,” rather than “the result of a detailed survey of the remote twigs of the decision tree.”6.15

desperate housewives. Ferguson, Missouri, torched by its residents following the police shooting of an unarmed black teenager, epitomises the failure of many American suburbs. Mayors like boasting about their downtown trams or metrosexual loft dwellers not their suburbs. But the planet as a whole is fast becoming suburban. In the emerging world almost every metropolis is growing in size faster than in population. Having bought their Gucci handbags and Volkswagens, the new Asian middle class is buying living space, resulting in colossal sprawl. Many of the new suburbs are high-rise, though still car-oriented; others are straight clones of American suburbs (take a look at Orange County, outside Beijing). What should governments do about it?

We’re all adolescents now,” writes Thomas Bergler. “When are we going to grow up?”17 Bergler explains that churches and parachurch organizations first began to provide youth-oriented programs — mainly to help at-risk kids in the cities (e.g., the YMCA). Then the “teenager” was invented as a unique demographic in society. As a result, the youth group was created, offering adolescent-friendly versions of church. “In the second stage, a new adulthood emerged that looked a lot like the old adolescence. Fewer and fewer people outgrew the adolescent Christian spiritualities they had learned in youth groups; instead, churches began to cater to them.” Eventually, churches became them.

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Culture is a vehicle for true self-expression. The flowering of individual creativity takes place in the context of culture. When a child becomes peer-oriented, the transmission lines of civilization are downed. The new models to emulate are other children or peer groups or the latest pop icons. Appearance, attitudes, dress, and demeanor all adapt accordingly. Even children's language changes — more impoverished, less articulate about their observations and experience, less expressive of meaning and nuance. Peer-oriented children are not devoid of culture, but the culture they are enrolled in is generated by their peer orientation. Although this culture is broadcast through media controlled by adults, it is the children and youth whose tastes and preferences it must satisfy. They, the young, wield the spending power that determines the profits of the culture industry — even if it is the parents’ incomes that are being disposed of in the process. Advertisers know subtly well how to exploit the power of peer imitation as they make their pitch to ever-younger groups of customers via the mass electronic media. In this way, it is our youth who dictate hairstyles and fashion, youth to whom music must appeal, youth who primarily drive the box office. Youth determine the cultural icons of our age. The adults who cater to the expectations of peer-oriented youth may control the market and profit from it, but as agents of cultural transmission they are simply pandering to the debased cultural tastes of children disconnected from healthy adult contact. Peer culture arises from children and evolves with them as they age. Peer orientation breeds aggression and an unhealthy, precocious sexuality. The result is the aggressively hostile and hypersexualized youth culture, propagated by the mass media, to which children are already exposed by early adolescence. Today's rock videos shock even adults who themselves grew up under the influence of the “sexual revolution.” As the onset of peer-orientation emerges earlier and earlier, so does the culture it creates. The butt-shaking and belly-button-baring Spice Girls pop phenomenon of the late 1990s, as of this writing a rapidly fading memory, seems in retrospect a nostalgically innocent cultural expression compared with the pornographically eroticized pop idols served up to today's preadolescents.

Children displaced from their families, unconnected to their teachers, and not yet mature enough to relate to one another as separate beings, automatically regroup to satisfy their instinctive drive for attachment. The culture of the group is either invented or borrowed from the peer culture at large. It does not take children very long to know what tribe they belong to, what the rules are, whom they can talk to, and whom they must keep at a distance. Despite our attempts to teach our children respect for individual differences and to instill in them a sense of belonging to a cohesive civilization, we are fragmenting at an alarming rate into tribal chaos. Our very own children are leading the way. The time we as parents and educators spend trying to teach our children social tolerance, acceptance, and etiquette would be much better invested in cultivating a connection with them. Children nurtured in traditional hierarchies of attachment are not nearly as susceptible to the spontaneous forces of tribalization. The social values we wish to inculcate can be transmitted only across existing lines of attachment. The culture created by peer orientation does not mix well with other cultures. Because peer orientation exists unto itself, so does the culture it creates. It operates much more like a cult than a culture. Immature beings who embrace the culture generated by peer orientation become cut off from people of other cultures. Peer-oriented youth actually glory in excluding traditional values and historical connections. People from differing cultures that have been transmitted vertically retain the capacity to relate to one another respectfully, even if in practice that capacity is often overwhelmed by the historical or political conflicts in which human beings become caught up. Beneath the particular cultural expressions they can mutually recognize the universality of human values and cherish the richness of diversity. Peer-oriented kids are, however, inclined to hang out with one another exclusively. They set themselves apart from those not like them. As our peer-oriented children reach adolescence, many parents find themselves feeling as if their very own children are barely recognizable with their tribal music, clothing, language, rituals, and body decorations. “Tattooing and piercing, once shocking, are now merely generational signposts in a culture that constantly redraws the line between acceptable and disallowed behavior,” a Canadian journalist pointed out in 2003. Many of our children are growing up bereft of the universal culture that produced the timeless creations of humankind: The Bhagavad Gita; the writings of Rumi and Dante, Shakespeare and Cervantes and Faulkner, or of the best and most innovative of living authors; the music of Beethoven and Mahler; or even the great translations of the Bible. They know only what is current and popular, appreciate only what they can share with their peers. True universality in the positive sense of mutual respect, curiosity, and shared human values does not require a globalized culture created by peer-orientation. It requires psychological maturity — a maturity that cannot result from didactic education, only from healthy development. Only adults can help children grow up in this way. And only in healthy relationships with adult mentors — parents, teachers, elders, artistic, musical and intellectual creators — can children receive their birthright, the universal and age-honored cultural legacy of humankind. Only in such relationships can they fully develop their own capacities for free and individual and fresh cultural expression.

What is peer orientation? Orientation, the drive to get one's bearings and become acquainted with one's surroundings, is a fundamental human instinct and need. Dis-orientation is one of the least bearable of all psychological experiences. Attachment and orientation are inextricably intertwined. Humans and other creatures automatically orient themselves by seeking cues from those to whom they are attached. Children, like the young of any warm-blooded species, have an innate orienting instinct: they need to get their sense of direction from somebody. Just as a magnet turns automatically toward the North Pole, so children have an inborn need to find their bearings by turning toward a source of authority, contact, and warmth. Children cannot endure the lack of such a figure in their lives: they become disoriented. They cannot endure what I call an orientation void. The parent, or any adult acting as parent substitute, is the nature-intended pole of orientation for the child, just as adults are the orienting influences in the lives of all animals that rear their young. It so happens that this orienting instinct of humans is much like the imprinting instinct of a duckling. Hatched from the egg, the duckling immediately imprints on the mother duck — he will follow her around, heeding her example and her directions until he grows into mature independence. That is how nature would prefer it, of course. In the absence of the mother duck, however, the duckling will begin to follow the nearest moving object—a human being, a dog, or even a mechanical toy. Needless to say, neither the human, the dog, nor the toy are as well suited as the mother duck to raise that duckling to successful adult duckhood. Likewise, if no parenting adult is available, the human child will orient to whomever is near. Social, economic, and cultural trends in the past five or six decades have displaced the parent from his intended position as the orienting influence on the child. The peer group has moved into this orienting void, with deplorable results.

Result-oriented, low-tech, low-cost, shamanic medicine, uses natural elements, spirit, and the healing power of a caring community, as practiced by indigenous societies for millennia.

remember that generator functions simply return objects with methods that handle next operations run by for loops at each level, and don’t produce any results until iterated; and

Such creativity with statistics is by no means an isolated incident, as revealed by The Climate Change Performance Index[20] published by Germanwatch and Climate Action Network Europe in 2014. Again, the wrong countries were at risk of becoming the top performers, and again, the situation was fixed with creative carbon accounting for nuclear. This particular index went even further than WWF did and declared nuclear electricity to have the same emissions as the dirtiest mainstream electricity, coal power. Given that this was an especially climate oriented index, it is interesting to note that a country could improve its score by replacing nearly emission-free nuclear with practically any mix of fossil fuels. One really cannot make this stuff up. We are sure that similar creative ”indices” are already in preparation somewhere. Using deliberately falsified indices and reports for actual, sensible real world policy is of course impossible, as they simply seek to distort the reality to conform to an ideologically preconceived position. We believe that environmental organizations are in fact never going to tell us which countries have historically cut their carbon emissions the fastest and the most. The leaders in this game are those countries that built a lot of nuclear in the 1980s, like France and Sweden. It is worth noting that these cuts were accomplished with technology from the 1970s, and were achieved completely by accident, as a by-product of energy policy enacted for completely different reasons. There was no active climate policy, but the results were many times better than what Germany has managed with its Energiewende since the early 2000s. It is worth imagining what an active and evidence-based climate policy that pushed aggressively for renewables, energy savings and nuclear could therefore achieve. Image 10 - The best ten years of emissions reductions in four countries. A major part of Germany’s reductions, called “Wallfall”, are due to the country’s unification and the following closure of many of ineffective power plants and industry in eastern Germany. In addition to these countries, also Belgium and Finland have cut their emissions markedly with nuclear power.

In general, though, any type of name assignment at the top level of a class statement creates a same-named attribute of the resulting class object.

Because printing runs __str__ and the interactive prompt echoes results with __repr__, this can provide both target audiences with an appropriate display.

​The vital condition of every true state is a well-defined climate: the climate of the highest possible tension, but not of forced agitation. It will be desirable that everyone stay at his post, that he takes pleasure in an activity in conformity with his own nature and vocation, which is therefore free and desired for itself before considering utilitarian purposes and the unhealthy desire to live above one’s proper condition. If it is not possible to ask everyone to follow an ‘ascetic and military vision of life’, it will be possible to aim at a climate of concentrated intensity, of personal life, that will encourage people to prefer a greater margin of liberty, as opposed to comfort and prosperity paid for with the consequent limitation of liberty through the evitable economic and social influences. Autarchy, in the terms we have emphasised, is a valid Fascist formula. A course of virile, measured austerity is also valid and, finally, an internal discipline through which one develops a taste and an anti-bourgeois orientation of life, but no schoolmarmish and impertinent intrusion by what is public into the field of private life. Here, too, the principle should be liberty connected with equal responsibility and, in general, giving prominence to the principles of ‘great morality’ as opposed to the principles of conformist ‘little morality’. A doctrine of the state can only propose values to test the elective affinities and the dominant or latent vocations of a nation. If a people cannot or does not want to acknowledge the values that we have called ‘traditional’, and which define a true Right, it deserves to be left to itself. At most, we can point out to it the illusions and suggestions of which it has been or is the victim, which are due to a general action which has often been systematically organised, and to regressive processes. If not even this leads to a sensible result, this people will suffer the fate that it has created, by making use of its ‘liberty’.​

The story of Elijah in I Kings 19 is illustrative of the destructiveness of self-pity. Elijah was bold as long as his mind was centered on God, but not when he began to focus his attention upon himself (cf. I Kings 19:4, 10, 14). Because he refused to turn from this self-orientation, his prophetic ministry was taken away and given to Elisha. Self-pity, envy, and brooding can lead to other serious results, as David warns (Psalm 37:8). The case of Amnon shows how through such brooding “he made himself ill” (II Samuel 13:2-4). This continual brooding led, at length, to disastrous consequences.

When you have orientational awareness, your perceptions and impressions are based on location and proximity. Orientation may imply hierarchy, position, and prestige, or be the result of habits, traditions, and perceptions.

Each of the most basic physical laws that we know of corresponds to some invariance, which in turn is equivalent to a collection of changes which form a symmetry group. The symmetry group describes all the variations that can be formed from an initial seed pattern whilst still leaving some underlying theme unchanged. Thus, for example, the conservation of energy is equivalent to the invariance of the laws of motion with respect to translations backwards or forwards in time (that is, the result of an experiment should not depend on the time at which it was carried out, all other factors being identical); the conservation of linear momentum is equivalent to the invariance of the laws of motion with respect to the position of your laboratory in space, and the conservation of angular momentum to an invariance with respect to the directional orientation of your laboratory in space.

Suppose it becomes the acknowledged purpose of inventors and engineers, observed Aldous Huxley, to provide ordinary people with the means of 'doing profitable and intrinsically significant work, of helping men and women to achieve independence from bosses, so that they may become their own employers, or members of a self-governing, co-operative group working for subsistence and a local market ... this differently orientated technological progress (would result in) a progressive decentralisation of population, of accessibility of land, of ownership of the means of production, of political and economic power'. Other advantages, said Huxley, would be 'a more humanly satisfying life for more people, a greater measure of genuine self-governing democracy and a blessed freedom from the silly or pernicious adult education provided by the mass producers of consumer goods through the medium of advertisements'.

I became aware," Toynbee recalled, "of a difference in national traditions. Where the German a priori method drew blank, let us see what could be done by English empiricism." Focusing on the genesis and survival of societies, his original approach was eminently practical and fact-oriented. He started with an intriguing paradox. "The view that certain environments, presenting easy and comfortable conditions of life, provide the key to an explanation of the origin of civilizations is examined and rejected." Instead he "suggests the possibility that man achieves civilization, not as a result of superior biological endowment or geographical environment, but as a response to a challenge in a situation of special difficulty which rouses him to make hitherto unprecedented effort." Both sides of the paradox are supported by facts from around the earth:

This poster in a Nordstrom’s department store once caught my attention: “The only difference between stores is the way they treat their customers.” That’s a bold statement. Most stores would advertise the quality of their merchandise or their wide selection as what sets them apart from the rest. The difference between Nordstrom’s and other stores, according to an employee of the competition, is that other stores are organization-oriented; Nordstrom’s is people-oriented. Their employees are trained to respond quickly and kindly to customer complaints. As a result, according to writer Nancy Austin, “Nordstrom’s doesn’t have customers; it has fans.” A study by TARP, Technical Assistance

Academics place much more importance on rigorous logic. There is also admiration in the profession for subtle reasoning. And mastery of the craft shows itself in the elegance of the intellectual super-structure…. The practitioner, on the other hand, uses economic theory only to the extent that he finds it useful in comprehending the problem at hand, so that practical courses of action will emerge which can be evaluated not merely in narrow economic cost-benefit terms, but by taking into account a wider range of considerations…. A practitioner is not judged by the rigour of his logic or by the elegance of his presentation. He is judged by results.

By yielding results as it goes, the walker does not require its clients to wait for an entire tree to be scanned.

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who routinely hit 70 percent or more of their free throws tend to practice differently from those who hit 55 percent or fewer. How? Better shooters set technique-oriented goals such as, “Keep the elbow in,” or, “Follow through.” Players who shoot 55 percent and under tend to think more about results-oriented goals such as, “This time I’m going to make 10 in a row.

China has undergone an enormous transformation. But because the political system remains unchanged, the great changes in the economic and social sphere have resulted in an unequal allocation of the fruits and costs of economic reform. The combined abuses under the exclusive profit orientation of a market economy and the untrammeled power of totalitarianism have created an endless supply of injustice, exacerbating discontent among the lower-class majority.

LEADERSHIP ABILITIES Some competencies are relevant (though not sufficient) when evaluating senior manager candidates. While each job and organization is different, the best leaders have, in some measure, eight abilities. 1 STRATEGIC ORIENTATION The capacity to engage in broad, complex analytical and conceptual thinking 2 MARKET INSIGHT A strong understanding of the market and how it affects the business 3 RESULTS ORIENTATION A commitment to demonstrably improving key business metrics 4 CUSTOMER IMPACT A passion for serving the customer 5 COLLABORATION AND INFLUENCE An ability to work effectively with peers or partners, including those not in the line of command 6 ORGANIZATIONAL DEVELOPMENT A drive to improve the company by attracting and developing top talent 7 TEAM LEADERSHIP Success in focusing, aligning, and building effective groups 8 CHANGE LEADERSHIP The capacity to transform and align an organization around a new goal You should assess these abilities through interviews and reference checks, in the same way you would evaluate potential, aiming to confirm that the candidate has displayed them in the past, under similar circumstances.

Here I am taking a psychological characteristic such as the need to know where in the world we are (orientation) and show that when this need was first made visible and expressed graphically the result was a cosmological map. The need for orientation may have been in the first place to relate persons spatially to the physical world in which they lived. But it was equally urgent to represent ideas about mankind’s origin and future. Under the influence of anxiety and stress, outwardly perceptible reality may even have taken second place. The observer then visualized according to his preconceptions. This can still happen. At any rate, some early world maps were a

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You may be the owner of my efforts results but you will never be able to be the owner of my mind.

clinical literature is virtually unanimous that full MPD [Multiple Personality Disorder] cannot be created iatrogenically. There is no evidence that such a case has been demonstrated; clinicians of widely different orientations have studied the available information and arrived at similar conclusions (e.g., Braun, 1984; Gruenewald, 1984; Kernberg, in press; Kluft, 1982; Putnam, 1989). Nonetheless, most of these observers have noted that many of the phenomena of MPD can be created quite readily, and that phenomena with striking superficial resemblance to MPD can be generated with relatively little effort. In fact, I noted in passing (Kluft, 1986a) that I had replicated the interventions of Harriman (1942,1943), Leavitt (1947), and Kampman (1976), and found the resultant phenomena clearly distinguishable from clinical MPD. (from Kluft, R. P. (1989). Dissociation: Vol. 2, No. 2, p. 083-091: Iatrongenic creation of new alter personalities)

This may seem like a harsh view of our culture, and there are certainly trends in other directions, but when we deal with culture at the tacit assumption level we have to think clearly about what our assumptions actually are, quite apart from our espoused values. The result of a pragmatic, individualistic, competitive, task-oriented culture is that humility is low on the value scale.

We live in a fast-paced, demanding, results-oriented world. New technologies place vast quantities of information at our fingertips in nanoseconds. We want problems solved instantly, results yesterday, answers immediately. We are exhorted to forget “ready, aim, fire” and to shoot now and shoot again. Leaders are expected to be decisive, bold, charismatic, and visionary—to know all the answers even before others have thought of the questions.

Results-oriented teams establish their own measurements for success. They don’t allow themselves the wiggle room of subjectivity. But this is not easy, because subjectivity is attractive.

The evaluation of securities and businesses for investment purposes has always involved a mixture of qualitative and quantitative factors. At the one extreme, the analyst exclusively oriented to qualitative factors would say, “Buy the right company (with the right prospects, inherent industry conditions, management, etc.) and the price will take care of itself.” On the other hand, the quantitative spokesman would say, “Buy at the right price and the company (and stock) will take care of itself.” As is so often the pleasant result in the securities world, money can be made with either approach. And, of course, any analyst combines the two to some extent—his classification in either school would depend on the relative weight he assigns to the various factors and not to his consideration of one group of factors to the exclusion of the other group. Interestingly enough, although I consider myself to be primarily in the quantitative school (and as I write this no one has come back from recess—I may be the only one left in the class), the really sensational ideas I have had over the years have been heavily weighted toward the qualitative side where I have had a “high-probability insight.” This is what causes the cash register to really sing. However, it is an infrequent occurrence, as insights usually are, and, of course, no insight is required on the quantitative side—the figures should hit you over the head with a baseball bat. So the really big money tends to be made by investors who are right on qualitative decisions but, at least in my opinion, the more sure money tends to be made on the obvious quantitative decisions. As

Problem-Oriented Policing emerged for a variety of reasons. One was the recognition that the traditional method of delivering police services was not effective. Under the traditional method, the police would receive a call from a citizen, dispatch an officer to the scene of the call, he/she would contact the complaint and make a report of the incident. Chances are the officer would be called on to go to that same location repeatedly. Why was this? Nothing was done to solve the problem. The police, in effect, were merely “incident responders.” When officers were not responding to a call for assistance, they patrolled their assigned beats at random, waiting for the next call. Random patrols rarely resulted in police arriving while a crime was in progress. Rather, random patrol produced random results. On an average, an officer would spend up to 40 percent of his/her time on random preventive patrol.

If a department appreciates that complexity, does well on vigilance, nimbleness, and skill, and therefore excels at spotting emerging problems early and suppressing them before they do much harm, what will success look like? How will such a department demonstrate its crime control expertise? The answer is that evaluation of performance will consist largely of problem-specific project accounts describing emerging crime patterns and what happened to each one. Each project account will describe how the department spotted the problem in the first place, how it analyzed and subsequently understood the problem, what the department and its partners did about the problem, and what happened as a result. Some in policing call that the scanning, analysis, response, and assessment (SARA) model. It is a straightforward problem-oriented account that has little to do with aggregate numbers of any particular kind.

Progression through the archetypal phases, the patriarchal orientation of consciousness, the formation of the superego as the representative of collective values within the personality, the existence of a collective value-canon, all these things are necessary conditions of normal, ethical development. If any one of these factors is inhibited, developmental disturbances result.

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RESULTS-ORIENTED THINKING Not being results-oriented gets a lot of attention in the poker world these days. The solution most often given is to ignore, block out, or detach from your results. Players know it’s a mistake to focus too much on short-term results because of variance, but stopping is easier said than done. When you only focus on wins and losses, your emotions go on a rollercoaster because they are attached to money and winning. Being focused on winning and money in the short run is not what causes problems; it’s the set of results you’re ignoring. You also need to focus on qualitative results so your emotions can attach to factors that you have 100% control of in the short run. The process model provides the structure and organization to capture qualitative results since they aren’t easily calculated at the end of a session or tournament. Use the model to focus more and more on the quality of your play, your mental game, and overall improvement; and steadily your emotions will reorganize around this set of results.

I am strategically and methodically preparing leaders in a more result oriented setting.

CIOs have a bias for action; they are change agents who are deadline oriented, and they want results.

Typically a command and control organization uses a top-down approach in allocating work: it defines a title for an individual, like Sales Manager, and then based on that tries to figure out what kind of tasks the person

In essence, the bee's azimuth system acts like a sundial run in reverse, and like a sundial, it has to be calibrated. A sundial, which must be oriented with respect to a known compass direction, calculates the time of day based on where the sun is; the navigational centers in the bee's brain calculate where the sun should be based on the time of day. As a consequence, the one thing that bees can't cope with is the discalibration that results from jet lag. In a famous 1960s experiment, Max Renner packed up a hive of bees in Long Island, New York, flew them to Davis, California, and tested their ability to navigate with the sun as a landmark. The jetlagged bees consistently misoriented themselves by 45 degrees, precisely as though they believed it was three hours later. The complex circuitry that allows the bee to use the sun as a guide is built in, but it is not that genes trump the environment (or the other way around). Instead, genes enable creatures to make sensible use of their particular environment. Learning is not the antithesis of innateness but one of its most important products.

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When you confront, you are more result oriented.

where should one focus the study of contemporary phenomena? The nomothetic social scientists were located primarily in the same five countries as the historians, and in the same way studied primarily their own countries (or at most they made comparisons among the five countries). This was to be sure socially rewarded, but in addition the nomothetic social scientists put forward a methodological argument to justify this choice. They said that the best way to avoid bias was to use quantitative data, and that such data were most likely to be located in their own countries in the immediate present. Furthermore, they argued that if we assume the existence of general laws governing social behavior, it would not matter where one studied these phenomena, since what was true in one place and at one time was true in all places at all times. Why not then study phenomena for which one had the most reliable data—that is, the most quantified and replicable data? Social scientists did have one further problem. The four disciplines together (history, economics, sociology, and political science) studied in effect only a small portion of the world. But in the nineteenth century, the five countries were imposing colonial rule on many other parts of the world, and were engaged in commerce and sometimes in warfare with still other parts of the world. It seemed important to study the rest of the world as well. Still, the rest of the world seemed somehow different, and it seemed inappropriate to use four West-oriented disciplines to study parts of the world that were not considered “modern.” As a result, two additional disciplines arose.

The attack on 9/11 was a localized event, affecting only a relatively small number of Americans. As indicated earlier, the general threat of terrorism, even factoring in the large death toll on that tragic day, produces a statistically insignificant threat to the average person’s life. People across the country, however, were gripped with fear. And because we are an object-oriented people, most felt the need to project that fear onto something. Some people stopped flying in airplanes, worried about a repeat attack—and for years afterward, air travel always dipped on the anniversary of 9/11.4 Of course, this was and is an irrational fear; it is safer to travel by plane than by car. According to the National Safety Council, in 2010 there were over 22,000 passenger deaths involving automobiles, while no one died in scheduled airline travel that year.5 Nevertheless, Congress responded by rushing through the USA PATRIOT Act six weeks after 9/11—a 240-plus page bill that was previously written, not available to the public prior to the vote, and barely available to the elected officials in Congress, none of whom read it through before casting their votes.6 Two weeks previous to the bill’s passage, President Bush had announced the establishment of the Office of Homeland Security to “develop and coordinate the implementation of a comprehensive national strategy to secure the United States from terrorist threats or attacks.” He explained that “[t]he Office will coordinate the executive branch’s efforts to detect, prepare for, prevent, protect against, respond to, and recover from terrorist attacks within the United States.”7 The office’s efforts culminated in the creation of the Department of Homeland Security (DHS) one year later as a result of the Homeland Security Act of 2002. This law consolidated executive branch organizations related to “homeland security” into a single Cabinet department; twenty-two total agencies became part of this new apparatus. The government, responding to the outcry from a fearful citizenry, was eager to “do something.” All of this (and much, much more), affecting all Americans, because of a localized event materially affecting only a few. But while the event directly impacted only a small percentage of the population, its impact was felt throughout the entire country.

result, the movement in Syria drew much of its support base from the Sunni urban trading and artisan classes, who were generally religiously oriented, although it also attracted middle-class professionals. These groups found in the Ikhwan a way to express their dissatisfaction with the status quo and a means of challenging the authority of the established elites.

This is the sad reality in workplaces around the world: Women help more but benefit less from it. In keeping with deeply held gender stereotypes, we expect men to be ambitious and results-oriented, and women to be nurturing and communal. When a man offers to help, we shower him with praise and rewards. But when a woman helps, we feel less indebted. She’s communal, right? She wants to be a team player. The reverse is also true. When a woman declines to help a colleague, people like her less and her career suffers. But when a man says no, he faces no backlash. A man who doesn’t help is “busy”; a woman is “selfish.

How Long Will It Take? You can’t blame people for wanting instant results. Time is money, and quickness, especially quick OODA loops, is good. But when it comes to adopting maneuver conflict / Boyd’s principles to your business, there is a lot to be learned and a lot to be done. Consider that: •   According to its principle creator, Taiichi Ohno, it took 28 years (1945-1973) to create and install the Toyota Production System, which is maneuver conflict applied to manufacturing. •   It takes roughly 15 years of experience—and recognition as a leader in one’s technical field—to qualify as a susha (development manager) for a new Toyota vehicle.150 •   Studies of people regarded as the top experts in a number of fields suggest that they practice about four hours a day, virtually every day, for 10 years before they achieve a recognized level of mastery.151 •   It takes a minimum of 8 years beyond a bachelor’s degree to train a surgeon (4 years medical school and 4 or more years of residency.) •   It takes four to six years on the average beyond a bachelor’s degree to complete a Ph.D. •   It takes three years or so to earn a black belt (first degree) in the martial arts and four to six years beyond that to earn third degree, assuming you are in good physical condition to begin with. •   It takes a bare minimum of five years military service to qualify for the Special Forces “Green Beret” (minimum rank of corporal / captain with airborne qualification, then a 1-2 year highly rigorous and selective training program.) •   It takes three years to achieve proficiency as a first level leader in an infantry unit—a squad leader.152 It is no less difficult to learn to fashion an elite, highly competitive company. Yet for some reason, otherwise intelligent people sometimes feel they should be able to attend a three-day seminar and return home experts in maneuver conflict as applied to business. An intensive orientation session may get you started, but successful leaders study their art for years—Patton, Rommel, and Grant were all known for the intensity with which they studied military history and current campaigns. Then-LTC David Hackworth had commanded 10 other units before taking over the 4th Battalion, 39th Infantry in Vietnam in 1969, as he described in Steel My Soldiers’ Hearts. You may also recall the scene in We Were Soldiers where LTC Hal Moore unloaded armfuls of strategy and history books as he was moving into his quarters at Ft. Benning. At that point, he had been in the Army 20 years and had commanded at every level from platoon to battalion.

Outsourcing requires a tight integration of suppliers, making sure that all pieces arrive just in time. Therefore, when some suppliers were unable to deliver certain basic components like capacitors and flash memory, Compaq's network was paralyzed. The company was looking at 600,000 to 700,000 unfilled orders in handheld devices. The $499 Pocket PCs were selling for $700 to $800 at auctions on eBay and Amazon.com. Cisco experienced a different but equally damaging problem: When orders dried up, Cisco neglected to turn off its supply chain, resulting in a 300 percent ballooning of its raw materials inventory. The final numbers are frightening: The aggregate market value loss between March 2000 and March 2001 of the twelve major companies that adopted outsourcing-Cisco, Dell, Compaq, Gateway, Apple, IBM, Lucent, Hewlett-Packard, Motorola, Ericsson, Nokia, and Nortel-exceeded $1.2 trillion. The painful experience of these companies and their investors is a vivid demonstration of the consequences of ignoring network effects. A me attitude, where the company's immediate financial balance is the only factor, limits network thinking. Not understanding how the actions of one node affect other nodes easily cripples whole segments of the network. Experts agree that such rippling losses are not an inevitable downside of the network economy. Rather, these companies failed because they outsourced their manufacturing without fully understanding the changes required in their business models. Hierarchical thinking does not fit a network economy. In traditional organizations, rapid shifts can be made within the organization, with any resulting losses being offset by gains in other parts of the hierarchy. In a network economy each node must be profitable. Failing to understand this, the big players of the network game exposed themselves to the risks of connectedness without benefiting from its advantages. When problems arose, they failed to make the right, tough decisions, such as shutting down the supply line in Cisco's case, and got into even bigger trouble. At both the macro- and the microeconomic level, the network economy is here to stay. Despite some high-profile losses, outsourcing will be increasingly common. Financial interdependencies, ignoring national and continental boundaries, will only be strengthened with globalization. A revolution in management is in the making. It will take a new, network-oriented view of the economy and an understanding of the consequences of interconnectedness to smooth the way.

Boyd suggests to the audience that he suspects that this insight is in some way related to orientation, for: Orientation, seen as a result, represents images, views, or impressions of the world shaped by genetic heritage, cultural tradition, previous experiences, and unfolding circumstances. Thus, in a few words, Boyd brings together synonyms for mental modules, schemata, memes, and tacit knowledge in a dynamic relation with the environment. He explains the sources of images, views or impressions, i.e. the conceptual lenses for observation. And the following step brings together interaction and this description of the result of orientation:12 Orientation is an interactive process of many sided implicit cross-referencing projections, empathies, correlations, and rejections that is shaped by and shapes the interplay of genetic heritage, cultural tradition, previous experiences and unfolding circumstances.

Mathematical thinking is abstract, but it’s also thoroughly private-sector and results-oriented. The difference between a brilliant, revolutionary mathematical theory and a wacko one lies, therefore, in what-all can be done with it, in whether or not it yields significant results.

This book is a compilation of interesting ideas that have strongly influenced my thoughts and I want to share them in a compressed form. That ideas can change your worldview and bring inspiration and the excitement of discovering something new. The emphasis is not on the technology because it is constantly changing. It is much more difficult to change the accompanying circumstances that affect the way technological solutions are realized. The chef did not invent salt, pepper and other spices. He just chooses good ingredients and uses them skilfully, so others can enjoy his art. If I’ve been successful, the book creates a new perspective for which the selection of ingredients is important, as well as the way they are smoothly and efficiently arranged together. In the first part of the book, we follow the natural flow needed to create the stimulating environment necessary for the survival of a modern company. It begins with challenges that corporations are facing, changes they are, more or less successfully, trying to make, and the culture they are trying to establish. After that, we discuss how to be creative, as well as what to look for in the innovation process. The book continues with a chapter that talks about importance of inclusion and purpose. This idea of inclusion – across ages, genders, geographies, cultures, sexual orientation, and all the other areas in which new ways of thinking can manifest – is essential for solving new problems as well as integral in finding new solutions to old problems. Purpose motivates people for reaching their full potential. This is The second and third parts of the book describes the areas that are important to support what is expressed in the first part. A flexible organization is based on IT alignment with business strategy. As a result of acceleration in the rate of innovation and technological changes, markets evolve rapidly, products’ life cycles get shorter and innovation becomes the main source of competitive advantage. Business Process Management (BPM) goes from task-based automation, to process-based automation, so automating a number of tasks in a process, and then to functional automation across multiple processes andeven moves towards automation at the business ecosystem level. Analytics brought us information and insight; AI turns that insight into superhuman knowledge and real-time action, unleashing new business models, new ways to build, dream, and experience the world, and new geniuses to advance humanity faster than ever before. Companies and industries are transforming our everyday experiences and the services we depend upon, from self-driving cars, to healthcare, to personal assistants. It is a central tenet for the disruptive changes of the 4th Industrial Revolution; a revolution that will likely challenge our ideas about what it means to be a human and just might be more transformative than any other industrial revolution we have seen yet. Another important disruptor is the blockchain - a distributed decentralized digital ledger of transactions with the promise of liberating information and making the economy more democratic. You no longer need to trust anyone but an algorithm. It brings reliability, transparency, and security to all manner of data exchanges: financial transactions, contractual and legal agreements, changes of ownership, and certifications. A quantum computer can simulate efficiently any physical process that occurs in Nature. Potential (long-term) applications include pharmaceuticals, solar power collection, efficient power transmission, catalysts for nitrogen fixation, carbon capture, etc. Perhaps we can build quantum algorithms for improving computational tasks within artificial intelligence, including sub-fields like machine learning. Perhaps a quantum deep learning network can be trained more efficiently, e.g. using a smaller training set. This is still in conceptual research domain.

Europe sapped Antiquity under the Syrians, the Iraqis, the Egyptians. Our triumphant nations appropriated the universal with their monopoly on science and archaeology, dispossessing the colonize populations by means of this pillage of a past that, as a result, they readily experienced as alien: and so brainwashed Islamist wreckers drive tractors all the more easily through ancient cities since they combine their profoundly uncultivated stupidity with the more or less widespread feeling that this heritage is alien, retroactive emanation of foreign powers.

What grounds a universal politics, as well as giving it its emancipatory orientation, is the part of no-part: the universal reveals itself, after all, through what is missing, in what is abjected or doesn’t belong. All of our case studies have aimed at forefronting the latter: the socioeconomically dispossessed, the migrant/refugee, the racialized Black or indigenous woman, and so forth. It is they who make evident the failures, inequities, and cruelties of the system; hence their attendant universal call for égaliberté. For, without the ethicopolitical identification with the part of no-part, without an understanding that it is the underlying social antagonism—the social division between the included and excluded—that makes the global capitalist order possible, a universal politics loses its radical edge, descending into more of the same. The example of the celebrification of #MeToo discussed earlier is a good case in point, in which the powerful take up an important social cause, resulting in the privileging of the already privileged—a “pseudo-radicalization, which fits the existing power relations much better than a modest reformist proposal” (Žižek 1999, 230). It is only when the call for égaliberté is issued by the part of no-part that it becomes an “impossible” demand—one that requires reconfiguring, rather than tweaking or reforming, the system.

But as a recent study by Harvard Business Review pointed out, the skills associated with high productivity—including knowledge and expertise, driving for results, taking initiative—are almost all indications of individual-oriented competencies. Management requires skills that are other oriented: being open to feedback, supporting colleagues’ development, communicating well, having good interpersonal skills.34

But distortion is not a mere cognitive failure resulting from a twisting of the facts. It is when being orients itself to someone in such a way that it fails to allow them to display themselves for who they really are or when being gives itself in such a way that it is really not. That is distorted, for neither is true.

Paul Turovsky is known in the real estate sector as an esteemed and results-oriented professional. He is highly regarded by clients and investors, and he works closely with each through real estate acquisitions—both residential and commercial. Mr. Turovsky is an alum of Baruch College, where he received his Bachelor in Business Administration in Finance & Investments in 2009 before continuing his education at Ave Maria School of Law, where he graduated with his Juris Doctorate in 2013.

True results-oriented people prioritise the cultivation of relationships.

What grounds a universal politics, as well as giving it its emancipatory orientation, is the part of no-part: the universal reveals itself, after all, through what is missing, in what is abjected or doesn’t belong. All of our case studies have aimed at forefronting the latter: the socioeconomically dispossessed, the migrant/refugee, the racialized Black or indigenous woman, and so forth. It is they who make evident the failures, inequities, and cruelties of the system; hence their attendant universal call for égaliberté. For, without the ethico-political identification with the part of no-part, without an understanding that it is the underlying social antagonism—the social division between the included and excluded—that makes the global capitalist order possible, a universal politics loses its radical edge, descending into more of the same. The example of the celebrification of #MeToo discussed earlier is a good case in point, in which the powerful take up an important social cause, resulting in the privileging of the already privileged—a “pseudo-radicalization, which fits the existing power relations much better than a modest reformist proposal” (Žižek 1999, 230). It is only when the call for égaliberté is issued by the part of no-part that it becomes an “impossible” demand—one that requires reconfiguring, rather than tweaking or reforming, the system.