Routine And Structure Quotes

People need routines. It's like a theme in music. But it also restricts your thoughts and actions and limits your freedom. It structures your priorities and in some cases distorts your logic.

I am wary of the whole dreary deadening structured mess that we have built into such a glittering top-heavy structure that there is nothing left to see but the glitter, and the brute routines of maintaining it.

There are men who bloom in chaos. You call them heroes or villains, depending on which side wins the war, but until the battle call they are but normal men who long for action, who lust for the opportunity to throw off the routine of their normal lives like a cocoon and come into their own. They sense a destiny larger than themselves, but only when structures collapse around them do these men become warriors.

While we all need external structure in our lives—some degree of predictability, routine, organization—those with ADD need it much more than most people. They need external structure so much because they so lack internal structure.

In order to build any structure, we should keep a close tab on its daily, weekly, and monthly progress. Unless we religiously follow all the steps, chances are that the structure will not meet our expectations.

If we wish to have a beautiful, peaceful and safe home, we need healthy expanding roots that go deep into the ground. These roots are our Routine, our Stability, our Structure.

Austerity means to eliminate the comforts and cushions in your life that you have learned to snuggle into and lose wakefulness. Take away anything that dulls your edge. No newspapers or magazines. No TV. No candy, cookies, or sweets. No sex. No cuddling. No reading of anything at all while you eat or sit on the toilet. Reduce working time to a necessary minimum. No movies. No conversation that isn't about truth, love, or the divine. If you take on these disciplines for a few weeks, as well as any other disciplines that may particularly cut through your unique habits of dullness, then your life will be stripped of routine distraction. All that will be left is the edge you have been avoiding by means of your daily routine. You will have to face the basic discomfort and dissatisfaction that is the hidden texture of your life. You will be alive with the challenge of living your truth, rather than hiding form it. Unadorned suffering is the bedmate of masculine growth. Only by staying intimate with your personal suffering can you feel through it to its source. By putting all your attention into work, TV, sex, and reading, your suffering remains unpenetrated, and the source remains hidden. Your life becomes structured entirely by your favorite means of sidestepping the suffering you rarely allow yourself to feel. And when you do touch the surface of your suffering, perhaps in the form of boredom, you quickly pick up a magazine or the remote control. Instead, feel your suffering, rest with it, embrace it, make love with it. Feel your suffering so deeply and thoroughly that you penetrate it, and realize its fearful foundation. Almost everything you do, you do because you are afraid to die. And yet dying is exactly what you are doing, from the moment you are born. Two hours of absorption in a good Super Bowl telecast may distract you temporarily, but the fact remains. You were born as a sacrifice. And you can either participate in the sacrifice, dissolving in the giving of your gift, or you can resist it, which is your suffering. By eliminating the safety net of comforts in your life, you have the opportunity to free fall in this moment between birth and death, right through the hole of your fear, into the unthreatenable openness which is the source of your gifts. The superior man lives as this spontaneous sacrifice of love.

Routines give structure to empty days.

People need routines. It's like a theme in music. But it also restricts your thoughts and actions and limits your freedom. It structures your priorities and some cases distorts your logic.

Be very attentive towards the child’s evolving World of Senses that needs Stability, Routine, & Structure, World of Emotions that needs Love, Freedom & Creativity and World of Thoughts that needs Discrimination as an Ability to choose Right Thinking, Emotions, Behaviour.

In addition to conformity as a way to relieve the anxiety springing from separateness, another factor of contemporary life must be considered: the role of the work routine and the pleasure routine. Man becomes a 'nine to fiver', he is part of the labour force, or the bureaucratic force of clerks and managers. He has little initiative, his tasks are prescribed by the organisation of the work; there is even little difference between those high up on the ladder and those on the bottom. They all perform tasks prescribed by the whole structure of the organisation, at a prescribed speed, and in a prescribed manner. Even the feelings are prescribed: cheerfulness, tolerance, reliability, ambition, and an ability to get along with everybody without friction. Fun is routinised in similar, although not quite as drastic ways. Books are selected by the book clubs, movies by the film and theatre owners and the advertising slogans paid for by them; the rest is also uniform: the Sunday ride in the car, the television session, the card game, the social parties. From birth to death, from Monday to Monday, from morning to evening - all activities are routinised, and prefabricated. How should a man caught up in this net of routine not forget that he is a man, a unique individual, one who is given only this one chance of living, with hopes and disappointments, with sorrow and fear, with the longing for love and the dread of the nothing and separateness?

The routine helped the healing process. It gave me structure. It eliminated any sense of surprise, which at that point, I really didn’t want anymore surprises in my life. Routine gave me the foundation for creat- ing a healthier life.

Build your scaffolding again, but while you’re conscious. Use the bricks that you’ve still got, in spite of the pandemic. Make coffee in the morning. Meditate. Watch Schitt’s Creek. Have a glass of wine at dinner. FaceTime the friends you can’t see in person. Whatever habits you used to have, stack them up and give yourself structure. I promise. You won’t feel as unsettled.

The routines of almost all famous writers, from Charles Darwin to John Grisham, similarly emphasise specific starting times, or number of hours worked, or words written. Such rituals provide a structure to work in, whether or not the feeling of motivation or inspiration happens to be present. They let people work alongside negative or positive emotions, instead of getting distracted by the effort of cultivating only positive ones. ‘Inspiration is for amateurs,’ the artist Chuck Close once memorably observed. ‘The rest of us just show up and get to work.

Why must a girl pay so dearly for her least escape from routine? Why could one never do a natural thing without having to screen it behind a structure of artifice?

People need routines. It’s like a theme in music. But it also restricts your thoughts and actions and limits your freedom. It structures your priorities and in some cases distorts your logic.

In recent weeks, I’d figured out my own routine. It was a simple structure that allowed me to determine the direction in which I needed to take a girl: First, open. Then demonstrate higher value. Next, build rapport and an emotional connection. And, finally, create a physical connection.

In education, we need to begin paying attention to matters routinely ignored. We spend long hours trying to teach a variety of courses on, say, the structure of government or the structure of the amoeba. But how much effort goes into studying the structure of everyday life — the way time is allocated, the personal uses of money, the places to go for help in a society exploding with complexity? We take for granted that young people already know their way around our social structure. In fact, most have only the dimmest image of the way the world of work or business is organized. Most students have no conception of the architecture of their own city's economy, or the way the local bureaucracy operates, or the place to go to lodge a complaint against a merchant. Most do not even understand how their own schools — even universities — are structured, let alone how much structures are changing under the impact of the Third Wave.

My love has saved me. It wraps strong arms around me when I cry with despair;it gives me the routine of a working week to lend vicarious structure to my shapeless days. It brings me daily laughter, a reason to keep washing...and it slices me open with guilt.

Habits never really disappear. They’re encoded into the structures of our brain, and that’s a huge advantage for us, because it would be awful if we had to relearn how to drive after every vacation. The problem is that your brain can’t tell the difference between bad and good habits, and so if you have a bad one, it’s always lurking there, waiting for the right cues and rewards. This explains why it’s so hard to create exercise habits, for instance, or change what we eat. Once we develop a routine of sitting on the couch, rather than running, or snacking whenever we pass a doughnut box, those patterns always remain inside our heads. By the same rule, though, if we learn to create new neurological routines that overpower those behaviors—if we take control of the habit loop—we can force those bad tendencies into the background, just as Lisa Allen did after her Cairo trip. And once someone creates a new pattern, studies have demonstrated, going for a jog or ignoring the doughnuts becomes as automatic as any other habit.

In the past, Flaubert implied, idiots had had no clue as to what the carbon structure of diamonds was. Their shallowness had been entirely and reliably evident. But now the press had made it very possible for a person to be at once unimaginative, uncreative, mean-minded and extremely well informed. The modern idiot could routinely know what only geniuses had known in the past, and yet he still was an idiot- a depressing combination of traits that previous ages had never had to worry about. The news had, for Flaubert, armed stupidity and given authority to fools.

People with personal experience of bipolar disorder will often state the importance of routine and structure as a way of preventing relapse. Routine, in this context, does not mean boring and repetitive so much as relatively predictable and stable. This appears to have many beneficial physical effects, one of which is sleep.

The relationship between the people and their government troubled her. The government was the mission of an entire society: why was the society undermining it? “I’m routinely appalled by how profoundly ignorant even highly educated people are when it comes to the structure and function of our government,” she said. “The sense of identity as Citizen has been replaced by Consumer. The idea that government should serve the citizens like a waiter or concierge, rather than in a ‘collective good’ sense.

What the ethnographer is in fact faced with—except when (as, of course, he must do) he is pursuing the more automatized routines of data collection—is a multiplicity of complex conceptual structures, many of them superimposed upon or knotted into one another, which are at once strange, irregular, and inexplicit, and which he must contrive somehow first to grasp and then to render. And this is true at the most down-to-earth, jungle field work levels of his activity; interviewing informants, observing rituals, eliciting kin terms, tracing property lines, censusing households … writing his journal. Doing ethnography is like trying to read (in the sense of “construct a reading of”) a manuscript—foreign, faded, full of ellipses, incoherencies, suspicious emendations, and tendentious commentaries, but written not in conventionalized graphs of sound but in transient examples of shaped behavior.

People who have dementia need to have structure and routine every day, in order to get a better day.

the ethical and political ideas of Locke, Rousseau and Jefferson. However, once the heretical scientific insights are translated into everyday technology, routine activities and economic structures, it will become increasingly difficult to sustain this double-game, and we – or our heirs – will probably require a brand-new package of religious beliefs and political institutions.

Psychotropic drugs have also been organized according to structure (e.g., tricyclic), mechanism (e.g., monoamine, oxidase inhibitor [MAOI]), history (first generation, traditional), uniqueness (e.g., atypical), or indication (e.g., antidepressant). A further problem is that many drugs used to treat medical and neurological conditions are routinely used to treat psychiatric disorders.

I am wary of the whole dreary deadening structured mess we have built into such a glittering top-heavy structure that there is nothing left to see but the glitter, and the brute routines of maintaining it.

My best guess about my own attraction to the habit is that I belong to a class of people whose lives are insufficiently structured... We embrace a toxin as deadly as nicotine...because we have not yet found pleasures or routines that can replace the comforting, structure bringing rhythm of need and gratification that the cigarette habit offers. One word for this structuring might be "self medication"; another might be "coping".

Clericalism is the pyramid, a structure of domination that must be protected at all costs by everyone occupying a niche in it — which is why bishops and most priests so routinely shield the clerical abusers instead of their victims.

One of the central tenets of the Western worldview is that one should always be engaged in some kind of outward task. Thus, the Westerner structures his time—including, sometimes, even his leisure time—as a series of discrete programmed activities which he must submit to in order to tick off from an actual or virtual list. One need only observe the expression on his face as he ploughs through yet another family outing, cultural event, or gruelling exercise routine to realise that his aim in life is not so much to live in the present moment as it is to work down a never-ending list. If one asks him how he is doing, he is most likely to respond with an artificial smile, and something along the lines of, ‘Fine, thank you – very busy of course!’ In many cases, he is not fine at all, but confused, exhausted, and fundamentally unhappy. In contrast, most people living in a country such as Kenya in Africa do not share in the Western worldview that it is noble or worthwhile to spend all of one’s time rushing around from one task to the next. When Westerners go to Kenya and do as they are wont to do, they are met with peels of laughter and cries of ‘mzungu’, which is Swahili for ‘Westerner’. The literal translation of ‘mzungu’ is ‘one who moves around’, ‘to go round and round’, or ‘to turn around in circles’.

You sell your own wares,then.Are you clever at it?" Shelby lifted her wine. "I like to think so." Tossing her hangs out of her eyes, she turned to Alan. "Would you say I was clever at it, Senator?" "Amazingly so," he returned. "For someone without any sense of organization, you manage to work at your craft,run a shop,and live precisely as you choose." "I like odd compliments," Shelby decided after a moment. "Alan's accustomed to a more structured routine. He'd never run out of gas in the freeway." "I like odd insults," Alan murmured into his wine. "Makes a good balance.

I learned that structure allows us to invest in the things that are important to us but don’t exist inside of us yet. There are plenty of other existing tasks, challenges, and crises that threaten to derail us, but for the things we want to build—for those getting-better goals we want to achieve—we have to create a space and a routine for bringing them into existence.

I continued to find it much easier to assimilate knowledge within the structured military environment than at college, for at training sites such as Mare Island, outside influences were kept to a minimum.  All I had to do was make my bunk in the morning, show up at the appointed classrooms, and focus on the subject at hand.  Others took care of the daily routine of life while we hit the books.

When a habit emerges, the brain stops fully participating in decision making. It stops working so hard, or diverts focus to other tasks. So unless you deliberately fight a habit—unless you find new routines—the pattern will unfold automatically. However, simply understanding how habits work—learning the structure of the habit loop—makes them easier to control. Once you break a habit into its components, you can fiddle with the gears.

most people tend to accept, at least outwardly, this system of the moral code and thus feel quite safe from any terrible event or problem such as homelessness or AIDS or nonexistent medical care or rampant crime or hunger or unemployment or racism or sexism simply because they go to sleep every night in a house or apartment or dormitory whose clean rooms or smooth walls or regular structures of repeated daily routines provide them with a feeling of safety that never gets intruded upon by the events outside.

✽  Many people find the concept of ‘mindfulness’ in Buddhism appealing but a similar practice, called prosochê or ‘attention’ to one’s conscious ‘ruling faculty’, was central to ancient Stoicism. ✽  Epictetus’ Stoic Handbook opens with the fundamental practice of evaluating our impressions using the ‘Stoic fork’, the distinction between what’s ‘up to us’ and what isn’t, reminding ourselves that external things are inherently ‘indifferent’ with regard to virtue and eudaimonia. ✽  Planning the day ahead and reviewing the day gone by can help you maintain a structured routine of living wisely, and following Stoic principles.

If you want to stop smoking, ask yourself, do you do it because you love nicotine, or because it provides a burst of stimulation, a structure to your day, a way to socialize? If you smoke because you need stimulation, studies indicate that some caffeine in the afternoon can increase the odds you’ll quit. More than three dozen studies of former smokers have found that identifying the cues and rewards they associate with cigarettes, and then choosing new routines that provide similar payoffs—a piece of Nicorette, a quick series of push-ups, or simply taking a few minutes to stretch and relax—makes it more likely they will quit.3.28

For many people, work itself is a grounding activity. Aside from providing our basic tool of survival—money—the routine of working a job according to a regular schedule can provide a basic structure that supports the life around it. This routine, while it may be drudgery at times, can actually be beneficial in its limitations. It builds a foundation. Through focus and repetition, energies become dense enough to manifest. If we are involved with constant change, we are like a rolling stone that gathers no moss. We’re kept at a survival level because we are constantly building new foundations. Only through focus and repetition can we achieve expertise in an area leading to larger manifestation of goals, be they physical or ideological.

In 1976, a doctoral student at the University of Nottingham in England demonstrated that randomizing letters in the middle of words had no effect on the ability of readers to understand sentences. In tihs setncene, for emalxpe, ervey scarbelmd wrod rmenias bcilasaly leibgle. Why? Because we are deeply accustomed to seeing letters arranged in certain patterns. Because the eye is in a rush, and the brain, eager to locate meaning, makes assumptions. This is true of phrases, too. An author writes “crack of dawn” or “sidelong glance” or “crystal clear” and the reader’s eye continues on, at ease with combinations of words it has encountered innumerable times before. But does the reader, or the writer, actually expend the energy to see what is cracking at dawn or what is clear about a crystal? The mind craves ease; it encourages the senses to recognize symbols, to gloss. It makes maps of our kitchen drawers and neighborhood streets; it fashions a sort of algebra out of life. And this is useful, even essential—X is the route to work, Y is the heft and feel of a nickel between your fingers. Without habit, the beauty of the world would overwhelm us. We’d pass out every time we saw—actually saw—a flower. Imagine if we only got to see a cumulonimbus cloud or Cassiopeia or a snowfall once a century: there’d be pandemonium in the streets. People would lie by the thousands in the fields on their backs. We need habit to get through a day, to get to work, to feed our children. But habit is dangerous, too. The act of seeing can quickly become unconscious and automatic. The eye sees something—gray-brown bark, say, fissured into broad, vertical plates—and the brain spits out tree trunk and the eye moves on. But did I really take the time to see the tree? I glimpse hazel hair, high cheekbones, a field of freckles, and I think Shauna. But did I take the time to see my wife? “Habitualization,” a Russian army-commissar-turned-literary-critic named Viktor Shklovsky wrote in 1917, “devours works, clothes, furniture, one’s wife, and the fear of war.” What he argued is that, over time, we stop perceiving familiar things—words, friends, apartments—as they truly are. To eat a banana for the thousandth time is nothing like eating a banana for the first time. To have sex with somebody for the thousandth time is nothing like having sex with that person for the first time. The easier an experience, or the more entrenched, or the more familiar, the fainter our sensation of it becomes. This is true of chocolate and marriages and hometowns and narrative structures. Complexities wane, miracles become unremarkable, and if we’re not careful, pretty soon we’re gazing out at our lives as if through a burlap sack. In the Tom Andrews Studio I open my journal and stare out at the trunk of the umbrella pine and do my best to fight off the atrophy that comes from seeing things too frequently. I try to shape a few sentences around this tiny corner of Rome; I try to force my eye to slow down. A good journal entry—like a good song, or sketch, or photograph—ought to break up the habitual and lift away the film that forms over the eye, the finger, the tongue, the heart. A good journal entry ought be a love letter to the world. Leave home, leave the country, leave the familiar. Only then can routine experience—buying bread, eating vegetables, even saying hello—become new all over again.

Situated in the center of family values debates is an imagined traditional family ideal. Formed through a combination of marital and blood ties, "normal" families should consist of heterosexual, racially homogeneous couples who produce their own biological children. Such families should have a specific authority structure, namely, a father-head earning an adequate family wage, a stay-at-home wife and mother, and children. Idealizing the traditional family as a private haven from a public world, family is seen as being held together through primary emotional bonds of love and caring. assuming a relatively fixed sexual division of labor, wherein women's roles are defined as primarily in the home with men's in the public world of work, the traditional family ideal also assumes the separation of work and family. Defined as a natural or biological arrangement based on heterosexual attraction, instead this monolithic family type is actually supported by government policy. It is organized not around a biological core, but a state-sanctioned, heterosexual marriage that confers legitimacy not only on the family structure itself but on children born in this family. In general, everything the imagined traditional family ideal is thought to be, African-American families are not. Two elements of the traditional family ideal are especially problematic for African-American women. First, the assumed split between the "public" sphere of paid employment and the "private" sphere of unpaid family responsibilities has never worked for U.S. Black women. Under slavery, U.S. Black women worked without pay in the allegedly public sphere of Southern agriculture and had their family privacy routinely violated. Second, the public/private binary separating the family households from the paid labor market is fundamental in explaining U.S. gender ideology. If one assumes that real men work and real women take care of families, then African-Americans suffer from deficient ideas concerning gender. in particular, Black women become less "feminine," because they work outside the home, work for pay and thus compete with men, and their work takes them away from their children. Framed through this prism of an imagined traditional family ideal, U.S. Black women's experiences and those of other women of color are typically deemed deficient. Rather than trying to explain why Black women's work and family patterns deviate from the seeming normality of the traditional family ideal, a more fruitful approach lies in challenging the very constructs of work and family themselves. Understandings of work, like understandings of family, vary greatly depending on who controls the definitions.

Racial stereotyping. For Martin Luther King, Jr., and other civil rights leaders, the sin of white racism was stereotyping all black people as inferior. It was a prejudice to be sure, but it was predicated on the assumption that all blacks were the same. King objected to stereotyping because he wanted blacks to be treated as individuals and not reduced exclusively to their racial identity (hence the meaning of his famous statement about the content of one's character taking precedence over the color of one's skin). The postmodern left turns the civil rights model on its head. It embraces racial stereotyping -- racial identity by any other name -- and reverses it, transforming it into something positive, provided the pecking order of power is kept in place. In the new moral scheme of racial identities, black inferiority is replaced by white culpability, rendering the entire white race, with few exceptions, collectively guilty of racial oppression. The switch is justified through the logic of racial justice, but that does not change the fact that people are being defined by their racial characteristic. Racism is viewed as structural, so it is permissible to use overtly positive discrimination (i.e., affirmative action) to reorder society. This end-justifies-the-means mentality of course predates the postmodern left. It can be found in the doctrine of affirmative action. But the racial theorists of identity politics have taken "positive" discrimination to a whole new level. Whereas affirmative action was justified mainly in terms of trying to give disadvantaged blacks a temporary leg up, the racial theorists of the postmodern left see corrective action as permanent. The unending struggle that ensues necessitates acceptance of a new type of racial stereotyping as a way of life and increasingly as something that needs to be enshrined in administrative regulations and the law. The idea of positive stereotyping contains all sorts of illiberal troublemaking. Once one race is set up as victim and another as guilty of racism, any means necessary are permitted to correct the alleged unjust distribution of power. Justice becomes retaliatory rather than color blind -- a matter of vengeance rather than justice. The notion of collective racial guilt, once a horror to liberal opinion, is routinely accepted today as the true mark of a progressive. Casualties are not only King's dream of racial harmony but also the hope that someday we can all -- blacks and whites -- rise above racial stereotypes.

4Paul Gaydos My Books Browse ▾ Community ▾ The Way of the Superior Man Quotes The Way of the Superior Man by David Deida The Way of the Superior Man: A Spiritual Guide to... by David Deida Read Austerity means to eliminate the comforts and cushions in your life that you have learned to snuggle into and lose wakefulness. Take away anything that dulls your edge. No newspapers or magazines. No TV. No candy, cookies, or sweets. No sex. No cuddling. No reading of anything at all while you eat or sit on the toilet. Reduce working time to a necessary minimum. No movies. No conversation that isn't about truth, love, or the divine. If you take on these disciplines for a few weeks, as well as any other disciplines that may particularly cut through your unique habits of dullness, then your life will be stripped of routine distraction. All that will be left is the edge you have been avoiding by means of your daily routine. You will have to face the basic discomfort and dissatisfaction that is the hidden texture of your life. You will be alive with the challenge of living your truth, rather than hiding form it. Unadorned suffering is the bedmate of masculine growth. Only by staying intimate with your personal suffering can you feel through it to its source. By putting all your attention into work, TV, sex, and reading, your suffering remains unpenetrated, and the source remains hidden. Your life becomes structured entirely by your favorite means of sidestepping the suffering you rarely allow yourself to feel. And when you do touch the surface of your suffering, perhaps in the form of boredom, you quickly pick up a magazine or the remote control. Instead, feel your suffering, rest with it, embrace it, make love with it. Feel your suffering so deeply and thoroughly that you penetrate it, and realize its fearful foundation. Almost everything you do, you do because you are afraid to die. And yet dying is exactly what you are doing, from the moment you are born. Two hours of absorption in a good Super Bowl telecast may distract you temporarily, but the fact remains. You were born as a sacrifice. And you can either participate in the sacrifice, dissolving in the giving of your gift, or you can resist it, which is your suffering. By eliminating the safety net of comforts in your life, you have the opportunity to free fall in this moment between birth and death, right through the hole of your fear, into the unthreatenable openness which is the source of your gifts. The superior man lives as this spontaneous sacrifice of love.

I have a good friend, let’s call him Slim Berriss, who’s devised a schedule for himself that combines practical microdosing and pre-planned 1- to 2-day treks into deeper territory. For him, this blend provides a structured approach for increasing everyday well-being, developing empathy, and intensively exploring the “other.” Here is what it looks like: Microdosing of ibogaine hydrochloride twice weekly, on Mondays and Fridays. The dosage is 4 mg, or roughly 1/200 or less of the full ceremonial dosage at Slim’s bodyweight of 80 kg. He dislikes LSD and finds psilocybin in mushrooms hard to dose accurately. Woe unto he who “microdoses” and gets hit like a freight train while checking in luggage at an airport (poor Slim). The encapsulated ibogaine was gifted to him to solve this problem. Moderate dosing of psilocybin (2.2 to 3.5 g), as ground mushrooms in chocolate, once every 6 to 8 weeks. His highly individual experience falls somewhere in the 150 to 200 mcg description of LSD by Jim later in this piece. Slim is supervised by an experienced sitter. Higher-dose ayahuasca once every 3 to 6 months for 2 consecutive nights. The effects could be compared (though very different experiences) to 500+ mcg of LSD. Slim is supervised by 1 to 2 experienced sitters in a close-knit group of 4 to 6 people maximum. NOTE: In the 4 weeks prior to these sessions, he does not consume any ibogaine or psilocybin.

Not only was the four-poster- a lofty structure that would have put princesses and peas to shame- a place of rest and relaxation but it was, and had been for quite some time now, a portal for her magic carpet escapades. It was there that Estelle first began to practice what Marjan had called "eating at the edge of a ready 'sofreh'." Estelle always followed the same routine when assembling her dinner 'sofreh' on her bed. First, she would spread the paisley blanket Marjan had given her, tucking the fringed ends in tight around the sides of her mattress. Then, having already wetted a pot of jasmine tea, she would dig a trivet into the blanket's left corner and place the piping pot on top of it. Following the Persian etiquette of placing the main dishes at the center of the 'sofreh', Estelle would position the plate of saffron 'chelow' (with crunchy 'tadig'), the bowl of stew or soup that was the day's special, and the 'lavash' or 'barbari' bread accordingly. She would frame the main dishes with a small plate of 'torshi', pickled carrots and cucumbers, as well as a yogurt dip and some feta cheese with her favorite herb: balmy lemon mint. Taking off her pink pom-pom house slippers, Estelle would then hoist herself onto her high bed and begin her ecstatic epicurean adventure. She savored every morsel of her nightly meal, breathing in the tingle of sumac powder and nutmeg while speaking to a framed photograph of Luigi she propped up on its own trivet next to the tea. Dinner was usually Persian, but her dessert was always Italian: a peppermint cannoli or marzipan cherry, after which she would turn on the radio, always set to the 'Mid-West Ceili Hour', and dream of the time when a young Luigi made her do things impossible, like when he convinced her to enter the Maharajah sideshow and stand on the tallest elephant's trunk during carnival season in her seaside Neapolitan town.

We don't die willingly. The more invested we are in the worlds projected by patterns, the stronger the denial, anger, and bargaining, and the despair of depression. Insight practice is inherently frustrating because you are looking to see where, at first, you are unable to see--beyond the world of the patterns. Another way to look at insight practice is to see that the process has three stages: shock, disorganization, and reorganization. The first stage starts when you see beyond illusion. You experience a shock. You react by denying that you saw what you saw, saying, in effect, "That makes no sense. I'll just forget about that." Unfortunately, or fortunately, your experience of seeing is not so easily denied. It is too vivid, too real, to ignore. Now you become angry because the illusion in which you have lived has been shattered. You know you can't go back, but you don't want to go forward. You are still attached to the world of patterns. You feel anxious, and the anxiety gradually matures into grief. You now know that you have to go forward. You experience the pain of separating from what you understood, just as the lama in the example experienced pain at the loss of his worldview. You then enter a period of disorganization. You withdraw, become apathetic, lose your energy for life, become restless, and routinely reject new possibilities or directions. You surrender to the changes taking place but do nothing to move forward. A major risk at this stage is that you remain in a state of disorganization. You hold on to an aspect of the old world. parents who have lost a child in an accident or to violence, for example, have great difficulty in letting go. They may keep the child's bedroom just as it was. Their views and expectations of life have been shattered, and, understandably, they cling to a few of the shards. They may stay in the stage of disorganization for a long time. The third stage of insight is reorganization. You experience a shift, and you let the old world go, even the shards. You accept the world that you see with your new eyes. What was previously seen as being absolute and real is now seen differently. The old structures, beliefs, and behaviors no longer hold, and you enter a new life.

Busyness lies. It tricks us into thinking that things are happening. That we’re going places, being productive, living a full life. The exhilarating effects of stress, not the quiet or stillness after chaos, is familiar. We would rather have something, than nothing, even if that something is…empty. We all do this. We look to relationships, drugs or distractions to fill so-called “voids” and assuage our loneliness or anxiety about who we are and the uncertainty of our futures. Isn't that why we tie our self worth to salaries and job titles in hopes that this will validate us? Isn't that why we justify the long hours, routine work, and deteriorating relationships as “real life?” How is it that we've become so complacent? I refuse to believe that with age, you need to be realistic and live out your decisions based on what’s been done or what’s expected of you. What if we stopped looking externally for validation or excitement, but found that within ourselves? See I want to feel like life is worth living. Not for culture, not for the societal structures and institutions in place, not for the security, none of that. Just life itself. The idea that being alive is enough…beautiful, even. I don’t want to be tied down to a job I despise or to be surrounded by people who take that shit too seriously. And by shit, I mean, jobs, resumes, salaries, kids, marriage, age, any of it. Others may be able to go through life’s routine and find their truth, or perhaps never bother finding it at all. But I can’t. I just can’t.

If chess is this complicated, you can imagine how complicated things are in our economy, which involves billions of people and millions of products. Therefore, in the same way in which individuals create routines in their daily lives or chess games, companies operate with ‘productive routines’, which simplify their options and search paths. They build certain decision-making structures, formal rules and conventions that automatically restrict the range of possible avenues that they explore, even when the avenues thus excluded outright may have been more profitable. But they still do it because otherwise they may drown in a sea of information and never make a decision. Similarly, societies create informal rules that deliberately restrict people’s freedom of choice so that they don’t have to make fresh choices constantly. So, they develop a convention for queuing so that people do not have to, for example, constantly calculate and recalculate their positions at a crowded bus stop in order to ensure that they get on the next bus.

It was all becoming normal. He could see it in the way the clerk served up the terrible, terrible coffee. He could hear it in the conversations at nearby tables. It showed on the screens and in the gaits of people walking by. Panic and alarm were exhausted too. It was already shifting into its new routine. Checkpoints, yes. Armed security, yes. All the theater of dominance and control and nothing to undercut that narrative. Just to look at it, you wouldn't guess there'd been a bombing. Saba hadn't known it was coming either, and they'd only heard about it through him. A small explosion, but the unofficial reports said at least one Laconian had been killed. The official reports, apparently, were that it hadn't happened at all. That was a change. The assassination attempt had been used to justify the crackdown. Now the crackdown was just another day, and highlighting the attacks on the structures of power wasn't useful. Nothing had to be justified anymore. Governor Singh in his offices was trying to project a sense of normalcy and inevitability. And as far as Holden could tell, it was working. "Kind of quiet," he said, meaning, 'They think they're winning.' Naomi tugged her hair down over her eyes. "Right?" she said. It meant, 'I think they're winning too.

Once my life was organized and I had a routine for my work, I discovered, first of all, that nearly everything was taken care of at any given point in time. Secondly, if something was not already taken care of, I knew the exact time in the future when it would be. Examples of the latter: If the floor is dirty, this does not bother me because I know that tomorrow is Thursday and on Thursdays the floors get mopped. If there are emails in my inbox, this does not concern me, because I know that I always deal with emails immediately after lunch is completed, leaving my inbox free of messages. When everything in your life has a place—both physical objects and time commitments—you will suddenly discover that your life is virtually worry-free because you have set everything on automatic. All you have to do is continue the process, and everything will continue to flow.

Selon la conception traditionnelle, les hommes transposent l'ordre divin dans leurs structure sociales qui en reçoivent la consécration : le microcosme humain doit reproduire le paradigme universel. La seule alternative à cela est le Chaos ou, si l'on préfère, l'anarchie. Voilà ce que répond la Tradition à celui qui soutient que les rôles de l'homme et de la femme sont uniquement le produit d'une routine sociale

The government was the mission of an entire society: why was the society undermining it? “I’m routinely appalled by how profoundly ignorant even highly educated people are when it comes to the structure and function of our government,” she said. “The sense of identity as Citizen has been replaced by Consumer.

Sheriff Goodman was dog tired. And he wasn’t sure it was a good idea to take Delfuenso’s daughter out of school for the day. Or for a couple of days, or a week, or a month, or whatever Special Agent Sorenson might have in mind. His attitude was the opposite. He felt work and structure and familiarity were useful crutches in stressful times. He encouraged his own people to come in as normal no matter what had happened. Bereavement, divorce, illness in the family, whatever. In his experience routine helped people cope. Obviously he had to go through the compassionate motions, telling people to take all the time they needed, stuff like that, but he always added that no one would think less of them if they stuck to their tasks. And most of them seemed grateful for it. Most of them worked on as usual, and they seemed to benefit in the long term.

A house can have integrity, just like a person," said Roark, "and just as seldom." "In what way?" "Well, look at it. Every piece of it is there because the house needs it - and for no other reason. You see it from here as it is inside. The rooms in which you'll live made the shape. The relation of masses was determined by the distribution of space within. The ornament was determined by the method of construction, an emphasis on the principle that makes it stand. You can see each stress, each support that meets it. Your own eyes go through a structural process when you look at the house, you can follow each step, you see it rise, you know what made it and why it stands. But you've seen buildings with columns that support nothing, with purposeless cornices, with pilasters, mouldings, false arches, false windows. You've seen buildings that look as if they contained a single large hall, they have solid columns and single, solid windows six floors high. But you enter and find six stories inside. Or buildings that contain a single hall, but with a facade cut up into floor lines, band courses, tiers of windows. Do you understand the difference? Your house is made by its own needs. Those others are made by the need to impress. The determining motive of your house is in the house. The determining motive of the other is in the audience." "Do you know that that's what I've felt in a way? I've felt that when I move into this house, I'll have a new sort of existence, and even my simple daily routine will have a kind of honesty or dignity that I can't quite define. Don't be astonished if I tell you that I feel as if I'll have to live up to that house." "I intended that," said Roark. "And, incidentally, thank you for all the thought you seem to have taken about my comfort. There are so many things I notice that had never occurred to me before, but you've planned them as if you knew all my needs. For instance, my study is the room I'll need most and you've given it the dominant spot - and, incidentally, I see where you've made it the dominant mass from the outside, too. And then the way it connects with the library, and the living room well out of my way, and the guest rooms where I won't hear too much of them - and all that. You were very considerate of me." "You know," said Roark, "I haven't thought of you at all. I thought of the house." He added: "Perhaps that's why I knew how to be considerate of you.

Incorporate order and structure into your life by creating daily routines. This is the only real way to fully liberate yourself, and to gain more mental energy to address what really matters. Learn

It would take another twenty-seven years before the first government-authorized lifesaving stations were erected on Cape Cod. In all, nine stations were built from Race Point in Provincetown to Monomoy Island in Chatham. These two-story wooden structures were put up in the sunbaked dunes away from the high-water mark, thus protecting them from floods. They were painted a deep red and carried sixty-foot flags to make them easily recognizable from the ocean. The stations were manned by up to seven surfmen from August 1 to June 1 of the following year. The station’s keeper kept a watchful eye for the remaining two months. The keeper earned $200 per year for his duties while the surfmen were paid $65 a month. Each surfman, no matter how many years of service, was obligated to pass a strenuous physical examination at the dawn of each new season. Writer J. W. Dalton described the surfman’s weekly routine in his 1902 book, The Life Savers of Cape Cod: “On Monday the members of the crew are employed putting the station in order.

The Power of Myth For screenwriting, Jon recommends The Writer’s Journey by Christopher Vogler, which he used to determine if Swingers was structurally correct. He is also a big fan of The Power of Myth, a video interview of Joseph Campbell by Bill Moyers. “With The Jungle Book, I really am going back and doubling down on the old myths.” TF: We recorded our podcast during the shooting of The Jungle Book, in his production office next to set. Months later, The Jungle Book was the #1 movie in the world and currently has a staggering 95% review average on Rotten Tomatoes. Long-Term Impact Trumps Short-Term Gross “Thanks to video, and later DVD and laser disc, everybody had seen this film [Swingers], and it had become part of our culture. That’s when I learned that it’s not always the movie that does the best [financially] that has the most impact, or is the most rewarding, or does the most for your career, for that matter.” Another Reason to Meditate “In the middle of [a meditation session], the idea for Chef hit me, and I let myself stop, which I don’t usually do, and I took out a pad. I scribbled down like eight pages of ideas and thoughts, [and then I] left it alone. If I look back on it, and read those pages, it really had 80% of the heavy lifting done, as far as what [Chef] was about, who was in it, who the characters were, what other movies to look at, what the tone was, what music I would have in it, what type of food he was making, the idea of the food truck, the Cuban sandwiches, Cuban music . . . so it all sort of grew out from that.

A person who comes to depend on self-mothering through fantasy, together with self-nourishing habits and routines, develops an illusion of self-sufficiency, of needing nothing from the outside world in terms of love and care. Paradoxically, the more a person relies on this process, the less able one is to function in society and actually satisfy basic requirements for living.

Privilege theory offers the liberal multicultural subject a phantasmatic reality. It gives that subject the tools to name society’s bad apples: they are easily discernable; they are those who don’t check their privilege, blind to the social and cultural power that they undeservedly enjoy. And if privilege theory calls on you to curtail the pleasures of your own privilege, to willingly renounce your culturally given claims on the world, you are rewarded with “libidinal profit,” with what Lacan calls a “surplus-enjoyment,” an enjoyment-in-sacrifice or enjoyment-inconfession. Suffering—the feeling of guilt from realizing that you can never fully eradicate your privilege (again, privilege theory concedes that “one can no more renounce privilege than one can stop breathing”), that you are enjoying the fruits of an impure liberalism, that you’re taking up the space of someone more deserving, and so on—and exhaustion— the emotional cost for your unflinching vigilance in naming racism and denouncing prejudice wherever it appears—ironically become signs not of your defeat but of your self-enlightenment, moral righteousness, and true commitment to social justice. There is thus a kind of illicit satisfaction—an unconscious enjoyment—not only in exposing the blind spots of others, in the rhetorical disciplining of others, but in your own self-discipline, in your perceived suffering and exhaustion as well, amounting to an abstract testimony to the heroism of whiteness (“another self-glorification in which whiteness is equated with moral rectitude,” as Butler puts it) and the progress of multicultural liberalism: it’s not perfect, but we’re getting there . Along the way, privilege theory redeems its practitioners: since its biopolitical logic tends to individualize racism— check your privilege—your self-check exempts you from the charge of racism. It is fundamentally the problem of individual others (typically that of the less educated, white blue collar workers), concealing society’s “civil racism,” the pervading, naturalized racism of everyday liberal life. In contrast, psychoanalysis compels the liberal multicultural subject to confront a starker reality. For psychoanalysis, the routinized and ritualized call to check your privilege appears too convenient; it enables the liberal multicultural subject to diminish his or her guilt ( I ’m doing something personally about implicit biases) without needing to take on the sociopolitical framework directly. If privilege theorists are pressed, they will gladly confess that they know that it is not enough to denounce the unearned privileges of others without simultaneously attending to the networks of power relations that sustain such advantages. And yet in their active scholarly activist lives, they act as if it were enough, displaying the psychoanalytic structure of fetishistic disavowal (I know very well, but all the same). They maintain a split attitude toward antiracism. They know very well that denouncing white privilege is necessary but not sufficient, yet they don’t really believe that this critico-gesture does not accomplish the task at hand. Privilege theory, we might say, “wants social change with no actual change.” Rather than addressing the social antagonisms immanent to capitalism, it misapprehends the framework (and its enablement of racism). Privilege theory typically only sees social structures as the sum of their individual parts, their individual consciences. At its base level, it provides you with the fantasy of intervention and action; it offers you criticism without critique . For the proponents of privilege theory, social change follows the gradual and predictable path of reform.

Jay Abraham is one of Daymond John’s (page 323) mentors and the author of Getting Everything You Can Out of All You’ve Got, which is one of Ramit’s most-gifted books. I often recommend Jay’s work to people who ask about how to structure “JVs,” or joint ventures.

Rico completes the whole process, silently saying to himself, ‘Trust.’ He enjoys doing the Intensity Clarity Execution routine because it is short, simple and structured, and it makes him feel light, bright and clear. He uses it three times a day leading into a match, which seems to settle his body and mind down, reducing doubt and overthinking.

The advent of low temperature scanning EM led to a study by Bill Wergin and colleagues from NASA in which they collected samples from different types of snow cover found in the prairies, taiga (snow forest), and alpine environments. With snow depths up to a metre, various layers occurred in which the crystals underwent a change in their microscopic shape from the original freshly fallen crystals, to the development of flat faces and sharp edges. It is this metamorphosis of lying snow that determines the likelihood of avalanches, which can be predicted from the crystal structures at various depths. Although scanning EM (electron microscopy) is hardly available as a routine assay in distant mountain regions, this work helped in the use of microwave radiology investigation of the snow water equivalent in the snow pack, as large snow crystals scatter passive microwave more than small crystals. Smaller and more rounded crystals of snow do not interlock, and can slide more easily over each other, increasing the risk of avalanches.

He couldn’t trust his inner guide, so he structured his life through routines and religion, and built the best attachments he could.

Through their unique dance routines, SM Entertainment’s idol groups were redefining music, and the music industry’s consumers did not remain simply as listeners, but became fiercely devoted fans. In addition to this, with BIGBANG and 2NE1, YG Entertainment had fused the international hip-hop and pop trends of the time with the structure of K-pop melodies. They also utilized street and high fashion—something rarely attempted by idols before then—and through this, their influence went beyond the fandom, to the masses and the fashion industry itself.

According to the law of requisite variety, the survival of any system depends on its capacity to cultivate variety in its internal structures. Disequilibrium is life ... When I'm in a spiritual slump, nine times out of ten, something sacred has become routine ... one of the ways I snap out of a spiritual slump is by disturbing by routine and experimenting with spiritual disciplines.

are agreeable. They deeply want to please, but pay for that with a tendency to be conflict-averse and dependent. Others are tougher-minded and more independent. Those kids want to do what they want, when they want, all the time. They can be challenging, non-compliant and stubborn. Some children are desperate for rules and structure, and are content even in rigid environments. Others, with little regard for predictability and routine, are immune to demands for even minimal necessary order. Some are wildly imaginative and creative, and others more concrete and conservative. These are all deep, important differences, heavily influenced by biological factors and difficult to modify socially. It is fortunate indeed that in the face of such variability we are the beneficiaries of much thoughtful meditation on the proper use of social control.

51. Do you have a really hard time tolerating frustration? 52. Are you restless without “action” in your life? 53. Do you have a hard time reading a book all the way through? 54. Do you regularly break rules or minor laws rather than put up with the frustration of obeying them? 55. Are you beset by irrational worries? 56. Do you frequently make letter or number reversals? 57. Have you been the driver and at fault in more than four car accidents? 58. Do you handle money erratically? 59. Are you a gung-ho, go-for-it sort of person? 60. Do you find that structure and routine are both rare in your life and soothing when you find them? 61. Have you been divorced more than once? 62. Do you struggle to maintain self-esteem? 63. Do you have poor hand-eye coordination? 64. As a kid, were you a bit of a klutz at sports? 65. Have you changed jobs a lot? 66. Are you a maverick? 67. Are memos virtually impossible for you to read or write? 68. Do you find it almost impossible to keep an updated address book, phone book, or Rolodex? 69. Are you the life of the party one day and hangdog the next? 70. Given an unexpected chunk of free time, do you often find that you don’t use it well or get depressed during it? 71. Are you more creative or imaginative than most people? 72. Is paying attention or staying tuned in a chronic problem for you? 73. Do you work best in short spurts? 74. Do you let the bank balance your checkbook? 75. Are you usually eager to try something new?

It is also apparent, especially to those familiar with the old order, that all these improvements have evolved from a foundation of social relations and class power built around the architecture of white supremacy. Vestiges of that foundation remain visible within current arrangements, and it can seem commonsensical, therefore, to suspect that it continues to shape the limits of the new structures of routine life. That is one reason, for example, that discussions of the relation between race and life chances in the contemporary United States gravitate so easily toward allusion to the explicit racial hierarchies that defined the Jim Crow era as an alternative to deep examination of the discrete processes that ground and reproduce inequality in the present. But commonsense rests on projection of the familiar and thereby stresses continuity over change. Unquestioned power and deference persist in the region, but their connection to race is no longer straightforward or easily predictable. The tendency to mistake superficially familiar imagery for actual continuity threatens to obscure how the present differs most meaningfully from the past.

Providing structure and predictability Toddlers are reassured by familiar routines, regardless of their nature. When the environment prior to placement is a healthy one, the use of transition objects that link the former caregiver’s style and schedule to the present provides the sense of structure that is important to the toddler’s developing sense of security in her new home. A consistent schedule is also important to the child who is experiencing separation anxiety. Parents should be absolutely reliable about returning when expected. It is important to help children anticipate their schedules by talking through the day’s routine. Because toddlers cannot tell time, use concrete, regularly scheduled events to help them mark time such as mealtimes or the timing of a favorite television program such as Sesame Street. Parents should make every effort to delay making additional major life changes following a toddler adoption such as moving to a new home, adding another family member, divorce, or marriage until new routines are firm and secure.

Even before 'absolute' weapons were invented, automatism and absolutism were firmly coupled together in the constitution of every military organization. Hence war is the ideal condition for promoting the assemblage of the megamachine, and to keep the threat of war constantly in existence is the surest way of holding the otherwise autonomous or quasi-autonomous components together as a functioning working unit. Once a megamachine has been brought into existence, any criticism of its program, any departure from its principles, any detachment from its routines, any modifications of its structure through demands from below constitute a threat to the whole system.

The obstacle to achieving such vocational diversification and general aptitude does not lie in the human character as such, but rather in the mass of qualifying educational and vocational restrictions imposed by every privileged group in order to maintain its special status, emoluments, and perquisites. Though the reputed object of these regulations is often laudable, as measures to ensure competence and protect members from unqualified rivals, the underlying aim is to prevent fresh activities and organizations from arising in competition with the power system. As a result, the scope of human initiative through direct action becomes limited: today the smallest new measure must run a gauntlet of licensing laws, professional codes, trades union regulations, wage schedules, promotion priorities, bureaucratic restrictions and inspections. Even the exigencies of war were only partly able to break down or bypass these barriers-for where are they more deeply entrenched than in the military machine itself? This explains, perhaps, why there is so little prospect of overcoming the defects of the power system by any attack that employs mass organizations and mass efforts at persuasion; for these mass methods support the very system they attack. The changes that have so far been effective, and that give promise of further success, are those that have been initiated by animated individual minds, small groups, and local communities nibbling at the edges of the power structure by breaking routines and defying regulations. Such an attack seeks, not to capture the citadel of power, but to withdraw from it and quietly paralyze it. Once such initiatives become widespread, as they at last show signs of becoming, it will restore power and confident authority to its proper source: the human personality and the small face-to-face community.

To be creative, “get in the box”—create structure and routine that allows you to keep working.

Psychologically healthy people have no need to indulge fantasies of absolute power; nor do they need to come to terms with reality by inflicting self-mutilation and prematurely courting death. But the critical weakness of an over-regimented institutional structure-and almost by definition 'civilization' was over-regimented from the beginning-is that it does not tend to produce psychologically healthy people. The rigid division of labor and the segregation of castes produce unbalanced characters, while the mechanical routine normalizes-and rewards-those compulsive personalities who are afraid to cope with the embarrassing riches of life.

Hide global data. If you need to use global data, you can hide its implementation details behind a class interface. Working with global data through access routines provides several benefits compared to working with global data directly. You can change the structure of the data without changing your program. You can monitor accesses to the data. The discipline of using access routines also encourages you to think about whether the data is really global; it often becomes apparent that the "global data" is really just object data.

Routines and daily habits aren’t restrictive. They provide structure, direction, and opportunities for spontaneity.

As we just discussed, reminders provide a good example of the relative tradeoffs between knowledge in the world versus in the head. Knowledge in the world is accessible. It is self-reminding. It is always there, waiting to be seen, waiting to be used. That is why we structure our offices and our places of work so carefully. We put piles of papers where they can be seen, or if we like a clean desk, we put them in standardized locations and teach ourselves (knowledge in the head) to look in these standard places routinely. We use clocks and calendars and notes. Knowledge in the mind is ephemeral: here now, gone later. We can’t count on something being present in mind at any particular time, unless it is triggered by some external event or unless we deliberately keep it in mind through constant repetition (which then prevents us from having other conscious thoughts). Out of sight, out of mind.

Creating original mathematics requires a very high level of motivation, persistence, and reflection, all of which are considered indicators of creativity (Amabile, 1983; Policastro & Gardner, 2000; Gardner, 1993). The literature suggests that most creative individuals tend to be attracted to complexity, of which most school mathematics curricula has very little to offer. Classroom practices and math curricula rarely use problems with the sort of underlying mathematical structure that would necessitate students’ having a prolonged period of engagement and the independence to formulate solutions. It is my conjecture that in order for mathematical creativity to manifest itself in the classroom, students should be given the opportunity to tackle non-routine problems with complexity and structure - problems which require not only motivation and persistence but also considerable reflection.

The challenge for us is to make the gospel the center of our lives not just on Sunday mornings but on Monday mornings. This means ending distinctions between “full-timers,” “part-timers,” and people with secular employment in our team and leadership structures. We need non-full-time leaders who can model whole-life, gospel-centered, missional living. It means thinking of our workplaces, homes, and neighborhoods as the location of mission. We need to plan and pray for gospel relationships. This means creating church cultures in which we see normal, celebrating day-to-day gospel living in the secular world and discussions of how we can use our daily routines for the gospel.

Structural racism works—if I could summarize all too briefly—by stereotyping peoples and then routinizing socially experienced outcomes that are violent and destructive, often exposing members of racially-marked groups to slow or sudden death.

I couldn't see beyond the walls of our apartment or the few miles between home and school. Every day was about getting through it. Every weekend was about getting back to school, where there could be some structure and my routines.

Corruption is usually classified as a humanitarian aid problem, to be handled by donor agencies, not mainstreamed into overall foreign and defense policy. And while governments may support across-the-board efforts on a multilateral level, they almost never consider acute corruption as they shape their approach to specific countries. Human rights, religious freedom, protections for the LGBT community may enter the conversation, but corruption rarely does. Tools to raise the cost of kleptocratic practices exist—in abundance. It’s just a matter of finding the courage and finesse to use them. All the levers and incentives listed below can be further refined, and new ones imagined, in specific contexts. Particular corrupt officials or structures have unique vulnerabilities and desires; and timelines and windows of opportunity for effective action will be specific to individual cases and will suggest even more potential actions as they are examined. Many of the actions below can and should be routinized—folded into the everyday activities of relevant bureaucracies—so as to reduce the onus on leaders to sign their names to audacious and thus potentially career-threatening moves. But in other cases, a strategy may need to be carefully thought through and tailored to the specific conditions of a given country at a specific point in time.

All human activity is subject to habitualization. Any action that is repeated frequently becomes cast into a pattern, which can then be reproduced with an economy of effort and which, ipso facto, is apprehended by its performer as that pattern. Habitualization further implies that the action in question may be performed again in the future in the same manner and with the same economical effort. This is true of non-social as well as of social activity. Even the solitary individual on the proverbial desert island habitualizes his activity. When he wakes up in the morning and resumes his attempts to construct a canoe out of matchsticks, he may mumble to himself, “There I go again,” as he starts on step one of an operating procedure consisting of, say, ten steps. In other words, even solitary man has at least the company of his operating procedures. Habitualized actions, of course, retain their meaningful character for the individual although the meanings involved become embedded as routines in his general stock of knowledge, taken for granted by him and at hand for his projects into the future.17 Habitualization carries with it the important psychological gain that choices are narrowed. While in theory there may be a hundred ways to go about the project of building a canoe out of matchsticks, habitualization narrows these down to one. This frees the individual from the burden of “all those decisions,” providing a psychological relief that has its basis in man’s undirected instinctual structure. Habitualization provides the direction and the specialization of activity that is lacking in man’s biological equipment, thus relieving the accumulation of tensions that result from undirected drives.18 And by providing a stable background in which human activity may proceed with a minimum of decision-making most of the time, it frees energy for such decisions as may be necessary on certain occasions. In other words, the background of habitualized activity opens up a foreground for deliberation and innovation.19In terms of the meanings bestowed by man upon his activity, habitualization makes it unnecessary for each situation to be defined anew, step by step.20 A large variety of situations may be subsumed under its predefinitions. The activity to be undertaken in these situations can then be anticipated. Even alternatives of conduct can be assigned standard weights. These

I liked structure and routine. My life was built around the safe harbor I’d constructed for myself since I broke up with Bentley, and what Xavier and I had was completely uncharted waters. They could either take us to the greatest place we’d ever seen or toss us over a hundred-foot cliff with no life raft.

The concept is to establish a welcoming structure and routine by assigning students to tables and lunchtime discussion topics based upon their mutual (or similar) passions. If possible, the tables could be moved off to one side of the cafeteria, away from the distracting noise and visuals, to help foster successful conversations.

conformity as a way to relieve the anxiety springing from separateness, another factor of contemporary life must be considered: the role of the work routine and of the pleasure routine. Man becomes a “nine to fiver,” he is part of the labor force, or the bureaucratic force of clerks and managers. He has little initiative, his tasks are prescribed by the organization of the work; there is even little difference between those high up on the ladder and those on the bottom. They all perform tasks prescribed by the whole structure of the organization, at a prescribed speed, and in a prescribed manner. Even the feelings are prescribed: cheerfulness, tolerance, reliability, ambition, and an ability to get along with everybody without friction.

Routine gave you structure. Structure gave you perspective. And perspective gave you a horizon.

While we all need external structure in our lives—some degree of predictability, routine, organization—those with ADD need it much more than most people. They need external structure so much because they so lack internal structure. They carry with them a frightening sense that their world might cave in at any moment. They often feel on the brink of disaster, as if they were juggling a few more balls than they’re able to. Their inner world begs for reassurance, for signposts and guidelines.

From the point of view of brain structure, it is important to note that the tasks of synthesis and evaluation essentially need to get the right hemisphere involved. That is, when higher-order learning is targeted, we have to necessarily stimulate right hemisphere through appropriate instructions and activities that go beyond mere procedural/routine/sequential operations. In addition, essentially the frontal integrative cortex of the cerebral cortex needs to be stimulated to a higher degree for promoting higher-order learning; this is the region we use for more integrative tasks of abstract conceptualisation, as presented earlier.

At last I came to understand the value in it. The point of waking up early wasn't to torture us - it was to start the day off with peace and tranquility. Birds. A gong. The sound of flowing water. And our morning routine never varied. The simplicity and structure of ashram morning spared us from the stressful complexity of decisions and variation. Starting our day so simply was like a mental shower. It cleansed us of the challenges of the previous day, giving us the space and energy to transform greed into generosity, anger into compassion, lost into love. Finally, it gave us resolve, a sense of purpose to carry out into the day.

Who we are when everything is stripped away, in our barest moments, is something we don’t routinely examine. When a horrific loss uproots us, we leave pieces of ourselves behind in the soil, the structure on which we built our identity reduced to nothing more than an absent appendage, left behind to rot.

When you have spent most of your young adult life surrounded by people and cushioned by structure - at school, at work, following timetables and deadlines and familiar routines - the abrupt silence that comes with working from home is utterly unnerving.

As much as we want to think of ourselves as spontaneous, most of us thrive on routine. The brain prefers structure. It likes to know what comes next. This allows it to focus on the next action rather than being distracted by a plethora of potential next actions.

The effect of the pecuniary interest and the pecuniary habit of mind upon the growth of institutions is seen in those enactments and conventions that make for security of property, enforcement of contracts, facility of pecuniary transactions, vested interests. Of such bearing are changes affecting bankruptcy and receiverships, limited liability, banking and currency, coalitions of labourers or employers, trusts and pools. The community's institutional furniture of this kind is of immediate consequence only to the propertied classes, and in proportion as they are propertied; that is to say, in proportion as they are to be ranked with the leisure class. But indirectly these conventions of business life are of the gravest consequence for the industrial process and for the life of the community. And in guiding the institutional growth in this respect, the pecuniary classes, therefore, serve a purpose of the most serious importance to the community, not only in the conservation of the accepted social scheme, but also in shaping the industrial process proper. The immediate end of this pecuniary institutional structure and of its amelioration is the greater facility of peaceable and orderly exploitation; but its remoter effects far outrun this immediate object. Not only does the more facile conduct of business permit industry and extra-industrial life to go on with less perturbation; but the resulting elimination of disturbances and complications calling for an exercise of astute discrimination in everyday affairs acts to make the pecuniary class itself superfluous. As fact as pecuniary transactions are reduced to routine, the captain of industry can be dispensed with. This consummation, it is needless to say, lies yet in the indefinite future. The ameliorations wrought in favour of the pecuniary interest in modern institutions tend, in another field, to substitute the 'soulless' joint-stock corporation for the captain, and so they make also for the dispensability of the great leisure-class function of ownership. Indirectly, therefore, the bent given to the growth of economic institutions by the leisure-class influence is of very considerable industrial consequence.

Part of the intensity of her relief—she thought, as she walked silently by his side—was the shock of a contrast: she had seen, with the sudden, immediate vividness of sensory perception, an exact picture of what the code of self-sacrifice would have meant, if enacted by the three of them. Galt, giving up the woman he wanted, for the sake of his friend, faking his greatest feeling out of existence and himself out of her life, no matter what the cost to him and to her, then dragging the rest of his years through the waste of the unreached and unfulfilled—she, turning for consolation to a second choice, faking a love she did not feel, being willing to fake, since her will to self-deceit was the essential required for Galt’s self-sacrifice, then living out her years in hopeless longing, accepting, as relief for an unhealing wound, some moments of weary affection, plus the tenet that love is futile and happiness is not to be found on earth—Francisco, struggling in the elusive fog of a counterfeit reality, his life a fraud staged by the two who were dearest to him and most trusted, struggling to grasp what was missing from his happiness, struggling down the brittle scaffold of a lie over the abyss of the discovery that he was not the man she loved, but only a resented substitute, half-charity-patient, half-crutch, his perceptiveness becoming his danger and only his surrender to lethargic stupidity protecting the shoddy structure of his joy, struggling and giving up and settling into the dreary routine of the conviction that fulfillment is impossible to man—the three of them, who had had all the gifts of existence spread out before them, ending up as embittered hulks, who cry in despair that life is frustration—the frustration of not being able to make unreality real.

Discipline can be defined as the practice of training oneself to adhere to a set of rules, routines, or behaviors consistently. It is the ability to resist temptation, distraction, and instant gratification in the pursuit of long-term goals. It is the internal compass that guides individuals to make choices aligned with their aspirations and values. It provides structure, focus, and commitment, fostering growth and progress.

One of the most crucial tactics for cleaning is establishing a structured routine and maintaining consistency. This means creating a plan and dedicating certain days to certain chores.

The pomodoro technique’s snappy, rigorous structure lends itself to another purpose as well: you can assign a specific task to each and every pomodoro. Or, put differently, you can use the pomodoro technique as a way to schedule everything you need to get done.

Do an audit to identify what you don’t need or want and get rid of it. Then create a structure or a routine that serves you instead of letting the untamed chaotic mess inside your head run your life.

How quickly the shell of a routine is shattered. Any routine, however solid it may be, is obliterated by the unexpected.

INFORMATION TECHNOLOGY: TUTORIAL 6 – had been enough on their own to fill Miller with an apocalyptic dread, but the content, delivered in an unfortunate monotone that sounded like a Dalek on Mogadon, was an altogether different level of horrific. ‘As an IT infrastructure technician, you’ll be supporting clients, assisting with troubleshooting and providing solutions so as to problem-solve business-wide infrastructure concerns.’ ‘I think I’m actually slipping into a coma,’ Miller said. ‘You’ll be responsible for workflow management, as well as applying structured IT techniques to both common and non-routine computing issues . . .