School Establishment Day Quotes

These days, many well-meaning school districts bring together teachers, coaches, curriculum supervisors, and a cast of thousands to determine what skills your child needs to be successful. Once these "standards" have been established, pacing plans are then drawn up to make sure that each particular skill is taught at the same rate and in the same way to all children. This is, of course, absurd. It gets even worse when one considers the very real fact that nothing of value is learned permanently by a child in a day or two.

Genuine and lasting friendship is possible, but it is not easy to achieve. If all of us could establish a long lasting friendship, many mature people would still have old friends from their school days.

And each day a friendly intercourse was established between the working-women of the pavement and the idlers of the boarding school.

The foretelling, Elias,” the Augur says. “The future given to the Augurs in visions. That is the reason we built this school. That is the reason you are here. Do you know the story?” The story of Blackcliff’s origin was the first thing I learned as a Yearling: Five hundred years ago, a warrior brute named Taius united the fractured Martial clans and swept down from the north, crushing the Scholar Empire and taking over most of the continent. He named himself Emperor and established his dynasty. He was called the Masked One, for the unearthly silver mask he wore to scare the hell out of his enemies. But the Augurs, considered holy even then, saw in their visions that Taius’s line would one day fail. When that day came, the Augurs would choose a new Emperor through a series of physical and mental tests: the Trials. For obvious reasons, Taius didn’t appreciate this prediction, but the Augurs must have threatened to strangle him with sheep gut, because he didn’t make a peep when they raised Blackcliff and began training students here. And here we all are, five centuries later, masked just like Taius the First, waiting for the old devil’s line to fail so one of us can become the shiny new Emperor. I’m not holding my breath. Generations of Masks have trained and served and died without a whisper of the Trials. Blackcliff may have started out as a place to prepare the future Emperor, but now it’s just a training ground for the Empire’s deadliest asset. “I know the story,” I say in response to the Augur’s question. But I don’t believe a word of it, since it’s mythical horse dung.

It is said that here we practise free discipline. That's wrong, quite wrong. It would be more correct to say that we are seeking, as best we can, to establish disciplined freedom, that state in which the child feels free to work, play and express himself without fear of those whose job it is to direct and stimulate his efforts into constructive channels. As things are we cannot expect of them high academic effort, but we can take steps to ensure that their limited abilities are exploited to the full." Here he smiled briefly, as if amused by some fleeting, private reflection. "We encourage them to speak up for themselves, no matter what the circumstances or the occasion; this may probably take the form of rudeness at first but gradually, through the influences of the various committees and the student council, we hope they will learn directness without rudeness, and humility without sycophancy. We try to show them a real relationship between themselves and their work, in preparation for the day when they leave school.

During any prolonged activity one tends to forget original intentions. But I believe that, when making a start on A Month in the Country, my idea was to write an easy-going story, a rural idyll along the lines of Thomas Hardy's Under the Greenwood Tree. And, to establish the right tone of voice to tell such a story, I wanted its narrator to look back regretfully across forty or fifty years but, recalling a time irrecoverably lost, still feel a tug at the heart. And I wanted it to ring true. So I set its background up in the North Riding, on the Vale of Mowbray, where my folks had lived for many generations and where, in the plow-horse and candle-to-bed age, I grew up in a household like that of the Ellerbeck family. Novel-writing can be a cold-blooded business. One uses whatever happens to be lying around in memory and employs it to suit one's ends. The visit to the dying girl, a first sermon, the Sunday-school treat, a day in a harvest field and much more happened between the Pennine Moors and the Yorkshire Wolds. But the church in the fields is in Northamptonshire, its churchyard in Norfolk, its vicarage London. All's grist that comes to the mill. Then, again, during the months whilst one is writing about the past, a story is colored by what presently is happening to its writer. So, imperceptibly, the tone of voice changes, original intentions slip away. And I found myself looking through another window at a darker landscape inhabited by neither the present nor the past.

Sir Thomas More, son of Sir John More, a justice of the King's Bench, was born in 1478, in Milk Street, in the city of London. After his earlier education at St. Anthony's School, in Threadneedle Street, he was placed, as a boy, in the household of Cardinal John Morton, Archbishop of Canterbury and Lord Chancellor. It was not unusual for persons of wealth or influence and sons of good families to be so established together in a relation of patron and client. The youth wore his patron's livery, and added to his state. The patron used, afterwards, his wealth or influence in helping his young client forward in the world. Cardinal Morton had been in earlier days that Bishop of Ely whom Richard III. sent to the Tower; was busy afterwards in hostility to Richard; and was a chief adviser of Henry VII., who in 1486 made him Archbishop of Canterbury, and nine months afterwards Lord Chancellor. Cardinal Morton—of talk at whose table there are recollections in "Utopia"—delighted in the quick wit of young Thomas More. He once said, "Whoever shall live to try it, shall see this child here waiting at table prove a notable and rare man.

When we think of an institution, we can usually see it as embodied in a building: the Vatican, the Pentagon, the Sorbonne, the Treasury, the Massachusetts Institute of Technology, the Kremlin, the Supreme Court. What we cannot see, until we become close students of the institution, are the ways in which power is maintained and transferred behind the walls and beneath the domes, the invisible understandings which guarantee that it shall reside in certain hands but not in others, that information shall be transmitted to this one but not to that one, the hidden collusions and connections with other institutions of which it is supposedly independent. When we think of the institution of motherhood, no symbolic architecture comes to mind, no visible embodiment of authority, power, or of potential or actual violence. Motherhood calls to mind the home, and we like to believe that the home is a private place. Perhaps we imagine row upon row of backyards, behind suburban or tenement houses, in each of which a woman hangs out the wash, or runs to pick up a tear-streaked two-year-old; or thousands of kitchens, in each of which children are being fed and sent off to school. Or we think of the house of our childhood, the woman who mothered us, or of ourselves. We do not think of the laws which determine how we got to these places, the penalties imposed on those of us who have tried to live our lives according to a different plan, the art which depicts us in an unnatural serenity or resignation, the medical establishment which has robbed so many women of the act of giving birth, the experts—almost all male—who have told us how, as mothers, we should behave and feel. We do not think of the Marxist intellectuals arguing as to whether we produce “surplus value” in a day of washing clothes, cooking food, and caring for children, or the psychoanalysts who are certain that the work of motherhood suits us by nature. We do not think of the power stolen from us and the power withheld from us, in the name of the institution of motherhood.

Not only had fear been banished from the establishment, not even a remarkable event was able to upset the balance of our little world. That was the absolute proof of our invincibility. We had become so used to living without the unexpected. The moment a dangerous breech opened up in the walls of our world, we turned in on ourselves without ever losing our sense of solidarity as a group, the better to rethink the 'incident'. Only by stripping it of its drama were we able to forget it in the short term, and restore a sense of continuity. Each of us returned to his own task, swathed in that very particular corporate radiation that immunised us against reality. For us teachers, it seemed that the only way of surviving was to rein in our own perspectives as far as possible, day after day, to live as close as we could to our centres.

Mathematics enjoys the greatest reputation as a diversion from sexuality. This had been the very advice to which Jean-Jacques Rousseau was obliged to listen from a lady who was dissatisfied with him: 'Lascia le donne e studia la matematica!' So too our fugitive threw himself with special eagerness into the mathematics and geometry which he was taught at school, till suddenly one day his powers of comprehension were paralysed in the face of some apparently innocent problems. It was possible to establish two of these problems; 'Two bodies come together, one with a speed of ... etc' and 'On a cylinder, the diameter of whose surface is m, describe a cone ... etc' Other people would certainly not have regarded these as very striking allusions to sexual events; but he felt that he had been betrayed by mathematics as well, and took flight from it too.

Before leaving the earth altogether, let us as: How does Music stand with respect to its instruments, their pitches, the scales, modes and rows, repeating themselves from octave to octave, the chords, harmonies, and tonalities, the beats, meters, and rhythms, the degrees of amplitude (pianissimo, piano, mezzo-piano, mezzo-forte, forte, fortissimo)? Though the majority go each day to the schools where these matters are taught, they read when time permits of Cape Canaveral, Ghana, and Seoul. And they’ve heard tell of the music synthesizer, magnetic tape. They take for granted the dials on radios and television sets. A tardy art, the art of Music. And why so slow? Is it because, once having learned a notation of pitches and durations, musicians will not give up their Greek? Children have been modern artists for years now. What is it about Music that sends not only the young but adults too as far into the past as they can conveniently go? The module? But our choices never reached around the globe, and in our laziness, when we changed over to the twelve-tone system, we just took the pitches of the previous music as though we were moving into a furnished apartment and had no time to even take the pictures off the walls. What excuse? That nowadays things are happening so quickly that we become thoughtless? Or were we clairvoyant and knew ahead of time that the need for furniture of any kind would disappear? (Whatever you place there in front of you sits established in the air.) The thing that was irrelevant to the structures we formerly made, and this was what kept us breathing, was what took place within them. Their emptiness we took for what it was – a place where anything could happen. That was one of the reasons we were able when circumstances became inviting (chances in consciousness, etc.) to go outside, where breathing is child’s play: no walls, not even the glass ones which, though we could see through them, killed the birds while they were flying.

Countries measured their success by the size of their territory, the increase in their population and the growth of their GDP – not by the happiness of their citizens. Industrialised nations such as Germany, France and Japan established gigantic systems of education, health and welfare, yet these systems were aimed to strengthen the nation rather than ensure individual well-being. Schools were founded to produce skilful and obedient citizens who would serve the nation loyally. At eighteen, youths needed to be not only patriotic but also literate, so that they could read the brigadier’s order of the day and draw up tomorrow’s battle plans. They had to know mathematics in order to calculate the shell’s trajectory or crack the enemy’s secret code. They needed a reasonable command of electrics, mechanics and medicine in order to operate wireless sets, drive tanks and take care of wounded comrades. When they left the army they were expected to serve the nation as clerks, teachers and engineers, building a modern economy and paying lots of taxes. The same went for the health system. At the end of the nineteenth century countries such as France, Germany and Japan began providing free health care for the masses. They financed vaccinations for infants, balanced diets for children and physical education for teenagers. They drained festering swamps, exterminated mosquitoes and built centralised sewage systems. The aim wasn’t to make people happy, but to make the nation stronger. The country needed sturdy soldiers and workers, healthy women who would give birth to more soldiers and workers, and bureaucrats who came to the office punctually at 8 a.m. instead of lying sick at home. Even the welfare system was originally planned in the interest of the nation rather than of needy individuals. When Otto von Bismarck pioneered state pensions and social security in late nineteenth-century Germany, his chief aim was to ensure the loyalty of the citizens rather than to increase their well-being. You fought for your country when you were eighteen, and paid your taxes when you were forty, because you counted on the state to take care of you when you were seventy.30 In 1776 the Founding Fathers of the United States established the right to the pursuit of happiness as one of three unalienable human rights, alongside the right to life and the right to liberty. It’s important to note, however, that the American Declaration of Independence guaranteed the right to the pursuit of happiness, not the right to happiness itself. Crucially, Thomas Jefferson did not make the state responsible for its citizens’ happiness. Rather, he sought only to limit the power of the state.

If government had declined to build racially separate public housing in cities where segregation hadn’t previously taken root, and instead had scattered integrated developments throughout the community, those cities might have developed in a less racially toxic fashion, with fewer desperate ghettos and more diverse suburbs. If the federal government had not urged suburbs to adopt exclusionary zoning laws, white flight would have been minimized because there would have been fewer racially exclusive suburbs to which frightened homeowners could flee. If the government had told developers that they could have FHA guarantees only if the homes they built were open to all, integrated working-class suburbs would likely have matured with both African Americans and whites sharing the benefits. If state courts had not blessed private discrimination by ordering the eviction of African American homeowners in neighborhoods where association rules and restrictive covenants barred their residence, middle-class African Americans would have been able gradually to integrate previously white communities as they developed the financial means to do so. If churches, universities, and hospitals had faced loss of tax-exempt status for their promotion of restrictive covenants, they most likely would have refrained from such activity. If police had arrested, rather than encouraged, leaders of mob violence when African Americans moved into previously white neighborhoods, racial transitions would have been smoother. If state real estate commissions had denied licenses to brokers who claimed an “ethical” obligation to impose segregation, those brokers might have guided the evolution of interracial neighborhoods. If school boards had not placed schools and drawn attendance boundaries to ensure the separation of black and white pupils, families might not have had to relocate to have access to education for their children. If federal and state highway planners had not used urban interstates to demolish African American neighborhoods and force their residents deeper into urban ghettos, black impoverishment would have lessened, and some displaced families might have accumulated the resources to improve their housing and its location. If government had given African Americans the same labor-market rights that other citizens enjoyed, African American working-class families would not have been trapped in lower-income minority communities, from lack of funds to live elsewhere. If the federal government had not exploited the racial boundaries it had created in metropolitan areas, by spending billions on tax breaks for single-family suburban homeowners, while failing to spend adequate funds on transportation networks that could bring African Americans to job opportunities, the inequality on which segregation feeds would have diminished. If federal programs were not, even to this day, reinforcing racial isolation by disproportionately directing low-income African Americans who receive housing assistance into the segregated neighborhoods that government had previously established, we might see many more inclusive communities. Undoing the effects of de jure segregation will be incomparably difficult. To make a start, we will first have to contemplate what we have collectively done and, on behalf of our government, accept responsibility.

The modern educational system provides numerous other examples of reality bowing down to written records. When measuring the width of my desk, the yardstick I am using matters little. My desk remains the same width regardless of whether I say it is 200 centimetres or 78.74 inches. However, when bureaucracies measure people, the yardsticks they choose make all the difference. When schools began assessing people according to precise marks, the lives of millions of students and teachers changed dramatically. Marks are a relatively new invention. Hunter-gatherers were never marked for their achievements, and even thousands of years after the Agricultural Revolution, few educational establishments used precise marks. A medieval apprentice cobbler did not receive at the end of the year a piece of paper saying he has got an A on shoelaces but a C minus on buckles. An undergraduate in Shakespeare’s day left Oxford with one of only two possible results – with a degree, or without one. Nobody thought of giving one student a final mark of 74 and another student 88.6

It astounds me that the media is ignoring Noriega’s extensive ties into this country, from his education at the School of the Americas4 to his well known involvement with Bush and the CIA in the cocaine business. Can’t people see that this so-called War on Drugs is no more than the CIA eliminating their competition while they take over the industry worldwide?” I paused to reflect. “If people don’t wake up soon, we’ll have a drug lord running this country.” “We already do,” Billy said, unjamming his stapling machine. I laughed. “I’m referring to Bill Clinton. In 1984, I was at the Swiss Villa Amphitheater in Lampe Missouri5 where Bush and Clinton were talking about their New World Order. Bush was really pleased with how well Clinton’s Mena cocaine operation was funding the New World Order effort, and he assured Clinton he would be rewarded politically. In those days, the groundwork for NAFTA6 was established to open the border to ‘free trade of drugs to equalize our economies,’ and Clinton was right there in the midst of it all. It was already determined that Bush would be put in the office of President at the same time Salinas was put in as President of Mexico so they could usher in NAFTA.

It was in Oklahoma, within a month of her arrival, that they established the Fuck Yorick School of Forensics. This was not just a principle of necessary levity but the name of their bowling team. Wherever she worked, first in Oklahoma, then in Arizona, her cohorts ended the evenings with beer in one hand, a cheese taco in the other, cheering or insulting teams and scuffing along the edges of the bowling alleys in their shoes from the planet Andromeda. She had loved the Southwest, missed being one of the boys, and was now light-years beyond the character she had been in London. They would go through a heavy day’s work load, then drive to the wild suburban bars and clubs on the outskirts of Tulsa or Norman, with Sam Cooke in their hearts. In the greenroom a list was tacked up of every bowling alley in Oklahoma with a liquor license. They ignored job offers that came from dry counties. They snuffed out death with music and craziness. The warnings of carpe diem were on gurneys in the hall. They heard the rhetoric of death over the intercom; ‘vaporization’ or ‘microfragmentation’ meant the customer in question had been blown to bits. They couldn’t miss death, it was in every texture and cell around them. No one changed the radio dial in a morgue without a glove on.

The modern educational system provides numerous other examples of reality bowing down to written records. When measuring the width of my desk, the yardstick I am using matters little. My desk remains the same width regardless of whether I say it is 200 centimetres or 78.74 inches. However, when bureaucracies measure people, the yardsticks they choose make all the difference. When schools began assessing people according to precise marks, the lives of millions of students and teachers changed dramatically. Marks are a relatively new invention. Hunter-gatherers were never marked for their achievements, and even thousands of years after the Agricultural Revolution, few educational establishments used precise marks. A medieval apprentice cobbler did not receive at the end of the year a piece of paper saying he has got an A on shoelaces but a C minus on buckles. An undergraduate in Shakespeare’s day left Oxford with one of only two possible results – with a degree, or without one. Nobody thought of giving one student a final mark of 74 and another student 88.6 Credit 1.24 24. A European map of Africa from the mid-nineteenth century. The Europeans knew very little about the African interior, which did not prevent them from dividing the continent and drawing its borders. Only the mass educational systems of the industrial age began using precise marks on a regular basis. Since both factories and government ministries became accustomed to thinking in the language of numbers, schools followed suit. They started to gauge the worth of each student according to his or her average mark, whereas the worth of each teacher and principal was judged according to the school’s overall average. Once bureaucrats adopted this yardstick, reality was transformed. Originally, schools were supposed to focus on enlightening and educating students, and marks were merely a means of measuring success. But naturally enough, schools soon began focusing on getting high marks. As every child, teacher and inspector knows, the skills required to get high marks in an exam are not the same as a true understanding of literature, biology or mathematics. Every child, teacher and inspector also knows that when forced to choose between the two, most schools will go for the marks.

In 1933 things were still being taught in the higher educational establishments which had been proven by science to be false as long ago as 1899. The young man who wishes to keep abreast of the times, therefore, had to accept a double load on his unfortunate brain. In a hundred years' time, the number of people wearing spectacles, and the size of the human brain, will both have increased considerably; but the people will be none the more intelligent. What they will look like, with their enormous, bulging heads, it is better not to try to imagine; they will probably be quite content with their own appearance, but if things continue in the manner predicted by the scientists, I think we can count ourselves lucky that we shall not live to see them! When I was a schoolboy, I did all I could to get out into the open air as much as possible—my school reports bear witness to that ! In spite of this, I grew up into a reasonably intelligent young man, I developed along very normal lines, and I learnt a lot of things of which my schoolfellows learnt nothing. In short, our system of education is the exact opposite of that practised in the gymnasia of ancient days. The Greek of the golden age sought a harmonious education; we succeed only in producing intellectual monsters. Without the introduction of conscription, we should have fallen into complete decadence, and it is thanks to this universal military service that the fatal process has been arrested. This I regard as one of the greatest events in history. When I recall my masters at school, I realise that half of them were abnormal; and the greater the distance from which I look back on them, the stronger is my conviction that I am quite right. The primary task of education is to train the brain of the young. It is quite impossible to recognise the potential aspirations of a child of ten. In old days teachers strove always to seek out each pupil's weak point, and by exposing and dwelling on it, they successfully killed the child's self-confidence. Had they, on the contrary, striven to find the direction in which each pupil's talents lay, and then concentrated on the development of those talents, they would have furthered education in its true sense. Instead, they sought mass-production by means of endless generalisations. A child who could not solve a mathematical equation, they said, would do no good in life. It is a wonder that they did not prophesy that he would come to a bad and shameful end! Have things changed much to-day, I wonder? I am not sure, and many of the things I see around me incline me to the opinion that they have not.

In their eagerness to eliminate from history any reference to individuais and individual events, collectivist authors resorted to a chimerical construction, the group mind or social mind. At the end of the eighteenth and beginning of the nineteenth centuries German philologists began to study German medieval poetry, which had long since fallen into oblivion. Most of the epics they edited from old manuscripts were imitations of French works. The names of their authors—most of them knightly warriors in the service of dukes or counts—were known. These epics were not much to boast of. But there were two epics of a quite different character, genuinely original works of high literary value, far surpassing the conventional products of the courtiers: the Nibelungenlied and the Gudrun. The former is one of the great books of world literature and undoubtedly the outstanding poem Germany produced before the days of Goethe and Schiller. The names of the authors of these masterpieces were not handed down to posterity. Perhaps the poets belonged to the class of professional entertainers (Spielleute), who not only were snubbed by the nobility but had to endure mortifying legal disabilities. Perhaps they were heretical or Jewish, and the clergy was eager to make people forget them. At any rate the philologists called these two works "people's epics" (Volksepen). This term suggested to naive minds the idea that they were written not by individual authors but by the "people." The same mythical authorship was attributed to popular songs (Volkslieder) whose authors were unknown. Again in Germany, in the years following the Napoleonic wars, the problem of comprehensive legislative codification was brought up for discussion. In this controversy the historical school of jurisprudence, led by Savigny, denied the competence of any age and any persons to write legislation. Like the Volksepen and the Volkslieder, a nation s laws, they declared, are a spontaneous emanation of the Volksgeist, the nations spirit and peculiar character. Genuine laws are not arbitrarily written by legislators; they spring up and thrive organically from the Volksgeist. This Volksgeist doctrine was devised in Germany as a conscious reaction against the ideas of natural law and the "unGerman" spirit of the French Revolution. But it was further developed and elevated to the dignity of a comprehensive social doctrine by the French positivists, many of whom not only were committed to the principies of the most radical among the revolutionary leaders but aimed at completing the "unfinished revolution" by a violent overthrow of the capitalistic mode of production. Émile Durkheim and his school deal with the group mind as if it were a real phenomenon, a distinct agency, thinking and acting. As they see it, not individuais but the group is the subject of history. As a corrective of these fancies the truism must be stressed that only individuais think and act. In dealing with the thoughts and actions of individuais the historian establishes the fact that some individuais influence one another in their thinking and acting more strongly than they influence and are influenced by other individuais. He observes that cooperation and division of labor exist among some, while existing to a lesser extent or not at ali among others. He employs the term "group" to signify an aggregation of individuais who cooperate together more closely.

Democracy, the apple of the eye of modern western society, flies the flag of equality, tolerance, and the right of its weaker members to defense and protection. The flag bearers for children's rights adhere to these same values. But should democracy bring about the invalidation of parental authority? Does democracy mean total freedom for children? Is it possible that in the name of democracy, parents are no longer allowed to say no to their children or to punish them? The belief that punishment is harmful to children has long been a part of our culture. It affects each and every one of us and penetrates our awareness via the movies we see and the books we read. It is a concept that has become a kingpin of modern society and helps form the media's attitudes toward parenting, as well as influencing legislation and courtroom decisions. In recent years, the children's rights movement has enjoyed enormous momentum and among the current generation, this movement has become pivotal and is stronger than ever before. Educational systems are embracing psychological concepts in which stern approaches and firm discipline during childhood are said to create emotional problems in adulthood, and liberal concepts have become the order of the day. To prevent parents from abusing their children, the public is constantly being bombarded by messages of clemency and boundless consideration; effectively, children should be forgiven, parents should be understanding, and punishment should be avoided. Out of a desire to protect children from all hardship and unpleasantness, parental authority has become enfeebled and boundaries have been blurred. Nonetheless, at the same time society has seen a worrying rise in violence, from domestic violence to violence at school and on the streets. Sweden, a pioneer in enacting legislation that limits parental authority, is now experiencing a dramatic rise in child and youth violence. The country's lawyers and academics, who have established a committee for human rights, are now protesting that while Swedish children are protected against light physical punishment from their parents (e.g., being spanked on the bottom), they are exposed to much more serious violence from their peers. The committee's position is supported by statistics that indicate a dramatic rise in attacks on children and youths by their peers over the years since the law went into effect (9-1). Is it conceivable, therefore, that a connection exists between legislation that forbids across-the-board physical punishment and a rise in youth violence? We believe so! In Israel, where physical punishment has been forbidden since 2000 (9-2), there has also been a steady and sharp rise in youth violence, which bears an obvious connection to reduced parental authority. Children and adults are subjected to vicious beatings and even murder at the hands of violent youths, while parents, who should by nature be responsible for setting boundaries for their children, are denied the right to do so properly, as they are weakened by the authority of the law. Parents are constantly under suspicion, and the fear that they may act in a punitive manner toward their wayward children has paralyzed them and led to the almost complete transfer of their power into the hands of law-enforcement authorities. Is this what we had hoped for? Are the indifferent and hesitant law-enforcement authorities a suitable substitute for concerned and caring parents? We are well aware of the fact that law-enforcement authorities are not always able to effectively do their jobs, which, in turn, leads to the crumbling of society.

When an "evil" becomes customary, it tends to lose the negative value put on it and in men's minds tends to become a "good." And so, we hear much these days in praise of the very kind of government which the Founding Fathers tried to prevent by their blueprint; that is, of a paternalistic establishment ruling for and over a subject people. A virtue has been made of what was once considered a vice. This transmutation of political values has been accompanied by a transmutation of moral values, as a matter of necessity; people who have no rights are presumably without free will; at least, there is no call for the exercise of free will (as in the case of a slave) when a paternalistic government assumes the obligations of living. Why, for instance, should one be charitable when the government provides for the incompetent or the unfortunate? Why should one be honest when all that is necessary to "get by" is to obey the law? Why should one give thought to one's future when the matter can be left to a munificent government? And, with the government providing "free" schooling, including "free" lunches, even the parents' obligations to their children can be sloughed off.

Until that day of ultimate fulfillment, the covenant of grace and the redemptive kingdom find their penultimate fulfillment in the church of the Lord Jesus Christ. When Christ came, he did not establish the state, or the family, or a school, or a business venture. These things already existed and were governed and preserved under the covenant with Noah. The Lord Jesus Christ established one thing: his church.

It can be astonishing how far some colleges will go to enforce ideological discipline. For example, at the City University of New York's Hunter College School of Social Work, Devorah Goldman was approached by a professor after class one day who quietly informed her, "I can't have you participate in class anymore". The offense? Opinions she expressed in class were contrary to school's guidelines -- the same ones established by CSWE. Emily Brooker, a Christian student at Missouri State University's School of Social Work (also accredited by CSWE), was asked in 2006 by her professor to sign a letter to the legislature in favor of adoption by homosexuals. When she refused she was interrogated for two and a half hours by the school's ethics committee and charged with a "Level Three Grievance", which is the most severe penalty. Fearing the loss of her degree, Brooker eventually relented and signed a contract promising to "close the gap" between her religious views and the values of the social work professor. There is no way to sugarcoat how bad this is for our society. It is thought control pure and simple. And it is systemic. It is not merely lack of grace on the part of a few muddle-minded professors, but the corruption of our institutions of higher learning.

But one key part of Powell’s agenda remained unfinished. Conservative foundations might have financed a parallel intellectual establishment of their own, but the League to Save Carthage still hadn’t conquered America’s colleges and universities. The Ivy League was no more hospitable to Scaife and his ilk than it had been the day he was expelled. Scaife claimed he was thankful to have been spared the liberal indoctrination. “I was lucky. Higher education did not push me left, and I’ve never regretted it,” he wrote in his memoir. “I’d say the main reason that rich people feel guilty is that the schools teach them they should.” That was about to change.

As early as November 1966, the Red Guard Corps of Beijing Normal University had set their sights on the Confucian ancestral home in Qufu County in Shandong Province. Invoking the language of the May Fourth movement, they proceeded to Qufu, where they established themselves as the Revolutionary Rebel Liaison State to Annihilate the Old Curiosity Shop of Confucius. Within the month they had totally destroyed the Temple of Confucius, the Kong Family Mansion, the Cemetery of Confucius (including the Master’s grave), and all the statues, steles, and relics in the area... In January 1967 another Red Guard unit editorialized in the People’s Daily: To struggle against Confucius, the feudal mummy, and thoroughly eradicate . . . reactionary Confucianism is one of our important tasks in the Great Cultural Revolution. And then, to make their point, they went on a nationwide rampage, destroying temples, statues, historical landmarks, texts, and anything at all to do with the ancient Sage... The Cultural Revolution came to an end with Mao’s death in 1976. In 1978 Deng Xiaoping (1904–97) became China’s paramount leader, setting China on a course of economic and political reform, and effectively bringing an end to the Maoist ideal of class conflict and perpetual revolution. Since 2000, the leadership in Beijing, eager to advance economic prosperity and promote social stability, has talked not of the need for class conflict but of the goal of achieving a “harmonious society,” citing approvingly the passage from the Analects, “harmony is something to be cherished” (1.12). The Confucius compound in Qufu has been renovated and is now the site of annual celebrations of Confucius’s birthday in late September. In recent years, colleges and universities throughout the country—Beijing University, Qufu Normal University, Renmin University, Shaanxi Normal University, and Shandong University, to name a few—have established Confucian study and research centers. And, in the opening ceremonies of the 2008 Olympics, the Beijing Olympic Committee welcomed guests from around the world to Beijing with salutations from the Analects, “Is it not a joy to have friends come from afar?” and “Within the fours seas all men are brothers,” not with sayings from Mao’s Little Red Book. Tellingly, when the Chinese government began funding centers to support the study of the Chinese language and culture in foreign schools and universities around the globe in 2004—a move interpreted as an ef f ort to expand China’s “soft power”—it chose to name these centers Confucius Institutes... The failure of Marxism-Leninism has created an ideological vacuum, prompting people to seek new ways of understanding society and new sources of spiritual inspiration. The endemic culture of greed and corruption—spawned by the economic reforms and the celebration of wealth accompanying them—has given rise to a search for a set of values that will address these social ills. And, crucially, rising nationalist sentiments have fueled a desire to fi nd meaning within the native tradition—and to of f set the malignant ef f ects of Western decadence and materialism. Confucius has thus played a variety of roles in China’s twentieth and twenty-first centuries. At times praised, at times vilified, he has been both good guy and bad guy. Yet whether good or bad, he has always been somewhere on the stage. These days Confucius appears to be gaining favor again, in official circles and among the people. But what the future holds for him and his teachings is difficult to predict. All we can say with any certainty is that Confucius will continue to matter.

Enroll in the Best Hebrew School Atlanta for a Rich Cultural Experience Welcome to Hebrew School Atlanta, where they give a transforming educational path that celebrates Jewish heritage while also providing a rich cultural experience. Their school is committed to instilling a love of the Hebrew language, Jewish traditions, and values in each student while also encouraging individual growth and development. They think that education is about more than just learning; it is about developing a meaningful connection to one's heritage and community. They try to establish an inclusive and supportive environment in which students can explore their Jewish identity, develop a strong sense of belonging, and form lifelong connections. Their school is more than simply a place to learn; it's a thriving community that welcomes families from all walks of life. They encourage family involvement and provide opportunities for families to participate in their children's educational path. They think that fostering a compassionate and supportive atmosphere that promotes holistic growth requires a strong relationship between parents, educators, and students. Enrolling your child in the top Hebrew School in Atlanta means laying the groundwork for a lifetime of Jewish involvement, cultural awareness, and personal development. Join us on this extraordinary trip as we arouse curiosity, create a love of Hebrew, and foster a deep appreciation for Jewish School education. Let us work together to produce a wonderful cultural experience. Contact the head of the department at The Epstein School.

Years ago, I represented a client, a firefighter/paramedic, in an administrative trial after he had been terminated for allegedly providing patient care that was below the department’s established standards. One central issue was the ongoing, on-the-job training firefighters/paramedics receive. Throughout the trial, senior officers of the department, including the Chief himself, preached and bloviated on and on about how the department is committed to providing only the best patient care and how their paramedics are held to a higher standard; how they are committed to serving the community with the highest level of blah, blah, blah. On cross examination, however, I asked each of them about how many hours a day each provider spends drilling or practicing firefighting technique and equipment. Each of them answered proudly that every firefighter/EMT and firefighter/paramedic, regardless of assignment, spends at least three hours each day practicing firefighting skills and/or rehearsing the use of various firefighting equipment; hoses, ladders, saws, and other firefighter equipment. Ok, that’s great. Through testimony, we determined that, based on a 10-shift work month, each firefighter/paramedic, regardless of assignment, spends at least 30 hours per month drilling, practicing, and/or rehearsing firefighting skills & equipment. That’s at a minimum of 360 hours per year of ongoing, on-the-job firefighter training. Outstanding. When the smoke is showing and the flames are roiling, they will be ready. They all displayed the same proud grin at how well trained their people are. For each of them, however, that smug grin quickly turned when I then asked about the number of hours per day each firefighter/paramedic spends drilling on or practicing patient care related techniques, skills, and tools. Every one of them squirmed as they responded with the truth that the department only offers three hours of patient care related education per month. That’s roughly a maximum of 36 hours of paramedic training for the entire year. It got worse when further testimony showed that patient care related calls account for more than 80 percent of their call volume and fire related calls less than 20 percent, I could see each of them deflate on the witness stand when I asked how they could truthfully say they were committed to providing the best patient care when barely 10 percent of their training addresses patient care, which constitutes over 80 percent of your department’s calls. The answers were more disjointed and nonsensical than a White House press briefing. Of course, across America the 10:1 ratio of ongoing firefighting training to EMS training is pretty consistent, which begs the question: Don’t they get it? Excellence is the product of practice. How can any rational person look at a 10:1 training ratio and declare themselves committed to the highest level of care? How can an agency neglect training on the most significant aspect of the business and then be surprised when issues of negligence and liability arise? Once again, it seems that old-school culture leaves EMS stuck in the mud and the law is not going to wait for agencies to figure out that living in the past compromises the future.

Dharma Master Cheng Yen is a Buddhist nun living in Hualien County, a mountainous region on the east coast of Taiwan. Because the mountains formed barriers to travel, the area has a high proportion of indigenous people, and in the 1960s many people in the area, especially indigenous people, were living in poverty. Although Buddhism is sometimes regarded as promoting a retreat from the world to focus on the inner life, Cheng Yen took the opposite path. In 1966, when Cheng Yen was twenty-nine, she saw an indigenous woman with labor complications whose family had carried her for eight hours from their mountain village to Hualien City. On arriving they were told they would have to pay for the medical treatment she needed. Unable to afford the cost of treatment they had no alternative but to carry her back again. In response, Cheng Yen organized a group of thirty housewives, each of whom put aside a few cents each day to establish a charity fund for needy families. It was called Tzu Chi, which means “Compassionate Relief.” Gradually word spread, and more people joined.6 Cheng Yen began to raise funds for a hospital in Hualien City. The hospital opened in 1986. Since then, Tzu Chi has established six more hospitals. To train some of the local people to work in the hospital, Tzu Chi founded medical and nursing schools. Perhaps the most remarkable feature of its medical schools is the attitude shown to corpses that are used for medical purposes, such as teaching anatomy or simulation surgery, or for research. Obtaining corpses for this purpose is normally a problem in Chinese cultures because of a Confucian tradition that the body of a deceased person should be cremated with the body intact. Cheng Yen asked her volunteers to help by willing their bodies to the medical school after their death. In contrast to most medical schools, here the bodies are treated with the utmost respect for the person whose body it was. The students visit the family of the deceased and learn about his or her life. They refer to the deceased as “silent mentors,” place photographs of the living person on the walls of the medical school, and have a shrine to each donor. After the course has concluded and the body has served its purpose, all parts are replaced and the body is sewn up. The medical school then arranges a cremation ceremony in which students and the family take part. Tzu Chi is now a huge organization, with seven million members in Taiwan alone—almost 30 percent of the population—and another three million members associated with chapters in 51 countries. This gives it a vast capacity to help. After a major earthquake hit Taiwan in 1999, Tzu Chi rebuilt 51 schools. Since then it has done the same after disasters in other countries, rebuilding 182 schools in 16 countries. Tzu Chi promotes sustainability in everything it does. It has become a major recycler, using its volunteers to gather plastic bottles and other recyclables that are turned into carpets and clothing. In order to promote sustainable living as well as compassion for sentient beings all meals served in Tzu Chi hospitals, schools, universities, and other institutions are vegetarian.

the public had become rooted in their complacency. I’m convinced nothing will dislodge them at this point, so why would anyone else make such sacrifices to warn them? It’s too late anyway. In 2006, an enraged public could have effected a change; when the Snowden leaks came out in 2013, perhaps there was still some hope if Americans would have stood up together. Not today. The infrastructure is established, the Constitution has been nullified, and we’re just waiting for the catalyst. When it comes, we’re in for a totalitarian regime that will make Hitler, Mao, and Stalin look like Sunday school teachers.

A New Yorker by birth is David Karp, the child prodigy who at age 21, in 2007, founded Tumblr, whose headquarters are located just one block east of Hunch. The son of a composer and a science teacher, at 14 Karp began working as an intern in an online animation company; at 15, tired of traditional school, he continued to study at home alone, learning, among other things, Japanese; then he became the chief technology officer of the Internet site UrbanBaby and at 17 he went to Tokyo for five months by himself. In 2006, UrbanBaby was bought by CNET, and Karp used his share of proceeds to establish Tumblr, a blogging platform with elements of social networking that allows its users to follow other bloggers. Tumblr allows users to build a collection of content according to their own tastes and interests. Easy to use, with a format of short entries to be enriched with photos and videos, Tumblr has quickly gained many followers among the creative community as well as the public at large. Today it is home to nearly 70 million blogs, including those of Lady Gaga and Barack Obama, with a total audience of 140 million users. At 26, Karp is leading a company with over 100 employees, valued at more than $800 million, with shareholders of the caliber of Virgin Group’s Richard Branson. He defines Tumblr as new media, as opposed to technology, and seeks to attract non-traditional ads, inviting brands to create awareness and desire in their ads, rather than just trying to capture intent. Karp has already received several acquisition offers from other media groups, but he has always refused because he thinks big: he wants to reach billions, not millions of users and one day be in a position to acquire rather than be acquired. Meanwhile, in order to grow he is convinced that New York City, the capital of media and advertising, is the right city.[47]

Some Tips to Preserve Flowers Fresh Longer Receiving new and lovely blossoms is among the most wonderful emotions in the world. It creates you feel loved, and unique, critical. Nothing really beats fresh flowers to mention particular feelings of love and devotion. This is actually the reason why you can tell how a celebration that is unique is from the quantity and type of flowers current, sold or whether available one to the other. Without a doubt the rose sector actually flowers online stores can not slow-down anytime soon and are booming. Weddings, Valentines Day, birthday, school, anniversaries, brand all without and the most significant instances a doubt flowers are part of it. The plants could have been picked up professionally or ordered through plants online, regardless of the means, new blossoms can present in a celebration. The challenge with receiving plants, however, is how to maintain their freshness longer. Really, merely placing them on vases filled up with water wouldn’t do the trick, here are a few established ways you'll be able to keep plants clean and sustained for times:  the easiest way to keep plants is by keeping them inside the refrigerator. Here is the reason why most flower shops have huge appliances where they keep their stock. If you have added place in the fridge (and endurance) you're able to just put the flowers before bed-time and put it within the fridge. In the morning you could arrange them again and do the same within the days.  If you are partial to drinking pop, specially the obvious ones like Sprite and 7 Up, you need to use this like a chemical to preserve the flowers fresh. Just serve a couple of fraction of mug of pop to mix within the water in the vase. Sugar is just a natural chemical and soda has high-sugar content, as you know.  To keep the petals and sepals fresh-looking attempt to apply somewhat of hairspray on the couple of plants or aroma. Stay from a length (about one feet) then provide the blossoms a fast spritz, notably to the leaves and petals.  the trick to maintaining cut flowers new is always to minimize the expansion of bacteria while in the same period give you the plants with all the diet it needs. Since it has properties for this function vodka may be used. Just blend of vodka and sugar for the water that you're going to use within the vase but make sure to modify the water daily using the vodka and sugar solution.  Aspirin is also recognized to preserve flowers fresh. Only break a pill of aspirin before you place the plants, and blend it with the water. Remember which you need to add aspirin everytime the water changes.  Another effective approach to avoid the growth of bacteria is to add about a quarter teaspoon of bleach inside the water within the vase. Mix in a few teaspoon of sugar for the blossoms and also diet will definitely last considerably longer. The number are only several of the more doable ways that you can do to make sure that it is possible to enjoy those arrangement of flowers you obtained from the person you worry about for a very long time. They could nearly last but atleast the message it offered will soon be valued inside your heart for the a long time.

Poly! To the Editor: Reviewing the Library of America edition of “The Days Trilogy,” by H. L. Mencken (Dec. 7), P. J. O’Rourke said that Mencken had only “a trade school education.” Mencken was educated at Baltimore Polytechnic, then and to this day considered one of the finest public high schools in the city. It was established to teach engineering, so describing it as a trade school is like calling M.I.T. one. STEVEN A. KING NEW YORK

Aristotle, means "the best purpose." In 384 BC he was born in Stagira, Greece on the Peninsula of Chalcidice in central Macedonia, located on the northern coast of the Aegean Sea. Aristotle was orphaned at a young age and moved to Athens as a teenager, where he continued his education at Plato’s Academy. After completing his education, Aristotle married Pythias, who bore him a daughter that they also named Pythias. In 343 BC, Philip II employed Aristotle to become the tutor to his son Alexander, who later became a great general. By 335 BC, Aristotle returned to Athens and established his own school, known as the Lyceum. Aristotle conducted courses at the school for the next twelve years. While in Athens, his wife Pythias died. Following her death Aristotle wrote most of his work, of which only remnants have survived. His most important treatises included Poetry, Politics, Physics, Metaphysics, Ethics and the meaning of a soul. Aristotle spent his life studying and teaching almost every subject possible at the time and added a great deal, to most of them. His resulting works became the encyclopedia of Greek knowledge. Near the end of his life, Alexander and Aristotle unfortunately became enemies resulting from Alexander's relationship with the Persians. The details of Aristotle’s life are sketchy at best, and the biographies that Aristotle wrote remain speculative. Although Aristotle contributed to the knowledge of the day, historians can only totally agree on very few things.

Tourists enter Tehran from the south on a carriageway built by order of the Shah. On the city’s outskirts they pass through the green belt he envisioned would protect Tehran from the twin scourges of desert wind and dust. In the central city visitors pass by the government ministries, hospitals, universities, schools, concert halls, monuments, bridges, sports complexes, hotels, museums, galleries, and gleaming underground metro that were among his many pet projects. … He championed the social welfare state that today provides Iranians with access to state-run health care and education. He raised the scholarship money that allowed hundreds of thousands of Iranian university students, including many luminaries of the Islamic Republic, to study abroad at leading American and European universities. The Shah ordered the fighter jets that made Iran’s air force the most powerful in southwestern Asia. He established the first national parks and state forests and ordered strict water, animal, and conservation measures. Perhaps it is no surprise that Iran today has the look and feel of a haunted house. The man who built modern Iran is nowhere to be seen but his presence is felt everywhere. The revolutionaries who replaced the Shah may not like to hear it, but Iran today is as much his country as it is theirs.

We can look to Mexico, where a vision for social change has been powerfully affirmed by the Maya people of Chiapas. They named their vision "Zapatismo," in memory of Mexican revolutionary Emiliano Zapata, and startled the world with an armed uprising on January 1, 1994. That day, and ever since, the Zapatistas have posed the basic problem: how to establish both identity and democracy? How to achieve a new life of dignity for indigenous people while also creating a Mexico of justice for everyone? Always the Zapatistas have said they do not want one without the other. At a 1996 meeting of Chicanas/os with some of the Zapatista leadership, Comandante Tacho began his presentation by saying: "We don't want power. What we want is decent homes, enough to eat, health care for our children, schools." At first I thought to myself: how can you gain those things without power? Then I realized that by power he meant domination. The Zapatista vision does not find the answer to injustice in the replacement of one domination by another, but in a vast change of the political culture from the bottom up that will create a revolutionary democracy.

The cruelty of unrequited love isn’t really that we haven’t been loved back, rather that our hopes have been aroused by someone who can never disappoint us, someone whom we will have to keep believing in because we lack the knowledge that would set us free. In a position of longing for a new person when we are constrained within an existing relationship, we must beware too of the ‘incumbent problem’: the vast but often overlooked and unfair advantage that all new people, and also cities and jobs, have over existing – or, as we put it, incumbent – ones. The beautiful person glimpsed briefly in the street, the city visited for a few days, the job we read about in a couple of tantalizing paragraphs in a magazine all tend to seem immediately and definitively superior to our current partner, our long-established home and our committed workplace and can inspire us to sudden and (in retrospect sometimes) regrettable divorces, relocations and resignations. When we spot apparent perfection, we tend to blame our spectacular bad luck for the mediocrity of our lives, without realizing that we are mistaking an asymmetry of knowledge for an asymmetry of quality: we are failing to see that our partner, home and job are not especially awful, but rather that we know them especially well. The corrective to insufficient knowledge is experience. We need to mine the secret reality of other people and places and so learn that, beneath their charms, they will almost invariably be essentially ‘normal’ in nature: that is, no worse yet no better than the incumbents we already understand.

In order to remain whole as persons, we must appreciate the wholeness of knowledge. Our nature craves after unity. The travail of thought, which is going on to-day and has gone on as long as we have any record of men’s thoughts, has been with a view to establishing some principle for the unification of life. Here we have the scheme of a magnificent unity. We are apt to think that piety is one thing, that our intellectual and artistic yearnings are quite another matter, and that our moral virtues are pretty much matters of inheritance and environment, and have not much to do with our conscious religion. Hence, there come discords into our lives, discords especially trying to young and ardent souls who want to be good and religious, but who cannot escape from the overpowering drawings of art and intellect and mere physical enjoyment; they have been taught to consider that these things are, for the most part, alien to the religious life, and that they must choose one or the other; they do choose, and the choice does not always fall upon those things which, in our unscriptural and unphilosophical narrowness, we call the things of God. (School Education, pp. 154–55)

The concept of the end of policing and prisons was not new in 2020. There have been leftists advocating for police and prison abolition for as long as I’ve been politically conscious. Activists demanding the abolition of police had a large corpus of theoretical writing to draw from. But there was usually a key difference between the older school of police and prison abolition and the demands of the most impassioned days of 2020: the former almost always imagined that a world without formal policing would emerge only after other society-altering changes had taken place. Typically, this was defined as the fall of capitalism and the establishment of some sort of socialist system, a system without poverty and deprivation. In other words, the radicals I knew might imagine the end of the police, but they imagined that end would come after the revolution. To debate the concept in 2020 was to skip a lot of steps. This was a general issue in the first year after Floyd’s murder, a sense that people wanted to dodge the hard work that would have been necessary before society-altering changes could take place. In part because of the extremely low odds of success for a police abolition movement, many who supported defunding the police insisted that the intent had never been to abolish the police at all. In this telling, “defund the police” means reducing the budgets of police departments, drawing down their resources, and redirecting some of those funds to other uses,

Fortunately, the metamorphosis came too late to permit me to go back to graduate school. And thus I escaped indoctrination. Whatever I learned about developmental psychology and social psychology, I learned on my own. I was an outsider looking in, and that has made all the difference. I did not buy into the assumptions of the academic establishment. I was not indebted to their granting agencies. And, once I had given up writing textbooks, I was not required to perpetuate the status quo by teaching the received gospel to a bunch of credulous college students. I gave up writing textbooks because one day it suddenly occurred to me that many of the things I had been telling those credulous college students were wrong.

You’ve probably been multitasking for years now, which means you’re wired to do it. Changing a well-established habit isn’t easy, so let’s not make it any harder than it already is. Practicing any skill when we’re not under pressure will make it far more likely that we’ll be able to utilize that skill when the heat is on. To that end, pick one or two activities you do every day that you enjoy (or at least don’t despise), and just do those things. It may be drinking your coffee or tea, reading the morning paper, walking from the train to the office, or waiting in the school pickup line. Turn off the radio or TV, put away your phone, and each time you notice your thoughts wandering, bring your attention back to what you’re doing. For me, it’s showering and reading to my kids. If I don’t make a point to stay present, I get to the end of my shower, and my hair is wet but I have no idea if I’ve washed it. And as for the reading thing, well, I don’t mean to brag or anything, but I can read an entire book out loud to my daughters while simultaneously dissecting a weird interaction with a friend or wondering if I remembered to nag my husband about the kitty litter or, you know, doubting my entire career path and life trajectory. So, that’s fun. EXCEPT IT’S TOTALLY NOT, and by the time we get to the end of the book, I’m a ball of stress and self-doubt and my buttons are huge and bright and red, and I totally freak out at my kids when all they did was ask for another story.

Once settled in her Boston school, Mary took the children out on the Common twice a day to coast on its snowbanks in winter and, when spring arrived, to observe flowers and butterflies and learn their names and growth cycles. As her small pupils grew to know and love the open park, in which all paths seemed to lead to the elegant brick State House at the top of the hill, she gave them their first lessons in history and civil government by describing the town fathers’ efforts to establish and then preserve the communal land over the two centuries since the founding of the city. Mary made a story of it, just as in the classroom she relied on telling stories and fables or reading aloud to cultivate a love of literature. She taught her young pupils to read individually and only when she decided each one was ready, starting with single words for objects they had learned to care about—“bird, nest, tree”—then helping the child recognize those words in printed versions of the tales she had already recited. Mary would never “force helpless little ones” to memorize the alphabet, she wrote, before “every letter is interesting to them from the position it holds in some symbolic word.” The six-year-old boy on whom she had first tried this experiment years earlier in Salem had learned to read fluently within six weeks.

The uplifting rhetoric on Martin Luther King Jr. Day typically reaches as far as his “I have a dream” speech at the huge demonstration in Washington in August 1963. But King did not terminate his activities then. He went on to become a prominent critic of the Vietnam War and to organize and support struggles for housing, workers’ rights, and other popular needs in the North. He was assassinated in 1968 while supporting a garbage workers’ strike,5 the day after he had delivered another memorable speech that is barely known. He was organizing a poor people’s movement and another march on Washington to demand human and civil rights for all Americans, including Aboriginal and white Americans. None of this was tolerable to establishment liberalism. He was bitterly condemned for supposedly losing his way. It’s fine to condemn racist Alabama sheriffs—but “not in my backyard.” His major commitments are omitted from the schools and the media.

Under the direction of General Westmoreland, significantly himself a graduate of the Harvard Business School in which McNamara had at one time taught, the computers zestfully went to work. Fed on forms that had to be filled in by the troops, they digested data on everything from the amount of rice brought to local markets to the number of incidents that had taken place in a given region in a given period of time. They then spewed forth a mighty stream of tables and graphs which purported to measure “progress” week by week and day by day. So long as the tables looked neat, few people bothered to question the accuracy, let alone the relevance, of the data on which they were based. So long as they looked neat, too, the illusion of having a grip on the war helped prevent people from attempting to gain a real understanding of its nature. This is not to say that the Vietnam War was lost simply because the American defense establishment’s management of the conflict depended heavily on computers. Rather, it proves that there is, in war and presumably in peace as well, no field so esoteric or so intangible as to be completely beyond the reach of technology. The technology in use helps condition tactics, strategy, organization, logistics, intelligence, command, control, and communication. Now, however, we are faced with an additional reality. Not only the conduct of war, but the very framework our brains employ in order to think about it, are partly conditioned by the technical instruments at our disposal.

Wishes Mindfulness is nevermore a good thing, as any other accident-prone fumbler would accept. No one wants a floodlight when they're likely to stumble on their face. Moreover, I would extremely pointedly be asked- well, ordered really-that no one gave me any presents this year. It seemed like Mr. Anderson and Ayanna weren't the only ones who had decided to overlook that. I would have never had much wealth, furthermore, that had never more disturbed me. Ayanna had raised me on a kindergarten teacher's wage. Mr. Anderson wasn't getting rich at his job, either; he was the police chief here in the tiny town of Pittsburgh. My only personal revenue came from the four days a week I worked at the local Goodwill store. In a borough this small, I was blessed to have a career, after all the viruses in the world today having everything shut down. Every cent I gained went into my diminutive university endowment at SNHU online. (College transpired like nothing more than a Plan B. I was still dreaming for Plan A; however, Marcel was just so unreasonable about leaving me, mortal.) Marcel ought to have a lot of funds I didn't even want to think about how much. Cash was involved alongside oblivion to Marcel or the rest of the Barns, like Karly saying she never had anything yet walked away with it all. It was just something that swelled when you had extensive time on your hands and a sister who had an uncanny ability to predict trends in the stock market. Marcel didn't seem to explain why I objected to him spending bills on me, why it made me miserable if he brought me to an overpriced establishment in Los Angeles, why he wasn't allowed to buy me a car that could reach speeds over fifty miles an hour, approximately how? I wouldn't let him pay my university tuition (he was ridiculously enthusiastic about Plan B.) Marcel believed I was being gratuitously difficult. Although, how could I let him give me things when I had nothing to retaliate amidst? He, for some amazing incomprehensible understanding, wanted to be with me. Anything he gave me on top of that just propelled us more out of balance. As the day went on, neither Marcel nor Olivia brought my birthday up again, and I began to relax a little. Then we sat at our usual table for lunch. An unfamiliar kind of break survived at that table. The three of us, Marcel, Olivia, including myself hunkered down on the steep southerly end of the table. Now that is ‘superb’ and scarier (in Emmah's case, unquestionably.) The Natalie siblings had finished. We were gazing at them; they're so odd, Olivia and Marcel arranged not to seem quite so intimidating, and we did not sit here alone. My other compatriots, Lance, and Mikaela (who were in the uncomfortable post-breakup association phase,) Mollie and Sam (whose involvement had endured the summertime...) Tim, Kaylah, Skylar, and Sophie (though that last one didn't count in the friend category.) Completely assembled at the same table, on the other side of an interchangeable line. That line softened on sunshiny days when Marcel and Olivia continuously skipped school times before there was Karly, and then the discussion would swell out effortlessly to incorporate me.

Law and order: At level four, right and wrong are determined by a codified system of rules, impartial judges, and prescribed punishments. At this level, individuals defer judgment to properly elected or otherwise constituted authority. Right is getting a proper pay or reward for good work and a prescribed infliction of punishment for breaking the rules. Authority figures are rarely questioned; “He must be right—he is the president, the judge, the pastor, the pope.” Elementary school children operate at this level and find security, predictability, and peace in the rules. At this level, tattletales abound as children are intolerant of rule breakers and demand fairness, which is typically some imposed punishment. The black-and-white thinking of this level of operation leads to fragmenting into divergent groups or cliques who share a core set of group rules and who demean and criticize those who don’t share their rules. This was ancient Israel at the time of Christ—“We have a law!” the Pharisees proclaimed, as they sought to stone Jesus for healing on the Sabbath. The Jews in Christ’s day were separatists who were intolerant of those who didn’t keep their rules and obey their rituals. This is much of our modern world too, with its codified laws, courts, prosecutors, judges, juries, and imposed punishments. Authority at this level rests in the coercive pressure of the state to bring punishment upon those who deviate from the established laws. At this level, police agencies and law enforcers are required to monitor the populace, search for breaches in the law, and inflict codified penalties. This is the first level that requires the emergence of thinking but only minimal thinking—basic indoctrination and memorization of rules. One doesn’t have to understand reasons for things. One only has to know the rules and obey them.

Reggie hired James Lee, an up-and-coming partner at Lee Tran & Liang, as his lawyer in the case. Lee had begun his career as an LAPD detective; when he started studying at Stanford Law School, the Palo Alto campus was so quiet it gave him insomnia. Evan and Bobby still retained Cooley LLP, who responded to Reggie’s letter in May 2012, as their lawyers for Snapchat. The ensuing discovery and depositions cost Snapchat significant time and money, but perhaps most importantly it weighed heavily on Evan at a pivotal point for the company. On April 5, Evan, Bobby, and their attorneys from Cooley, along with Reggie and his attorneys from Lee Tran & Liang, filed into a conference room in Cooley’s offices in downtown Santa Monica. Outside, tourists strolled up and down Santa Monica Boulevard, stopping in the trendy neighborhood’s upscale shops, restaurants, and bars; they might walk down the palm-tree-lined street to the beach or the famous pier. Inside the conference room the temperature was more frigid. Cooley’s Mike Rhodes began deposing Reggie, attempting to establish that Reggie had accomplished little since graduation: “What is your current employment, if any?” “Well, currently I’m working in the South Carolina attorney general’s office.” “And how long have you worked there?” “I guess about a month at this point.” “And what is your position?” “It’s basically an intern/ clerk position.” “Is that a nonpaying position?” “Yes, it is.” “And again, what was your approximate start date?” “A few weeks ago. Probably about a month.” “So early March?” “Yes.” “And what were you doing, if anything, for employment prior to that date?” “Well, I was applying to law school.” “Were you working?” “No.” Reggie became distracted midway through answering a question about which lawyers he had spoken with. A naked man had chosen the sidewalk across from the Cooley office as his performance stage for the day and was gesturing at Reggie through the window. The lawyers hastily closed the blinds and continued the deposition much less eventfully.

When the fugitives arrived in Lawrence, most had only the clothes on their backs, and in many cases those were rags. “They were strong and industrious,” Rev. Cordley wrote, “and by a little effort, work was found for them and very few, if any of them, became objects of charity.” But while they were eager to make their new lives in freedom, they needed help translating their industriousness into livelihoods. Nearly all were illiterate because most slaveholding states had strict laws making it illegal to teach slaves to read or write. Fugitives arriving in Lawrence equated learning with liberty, so their thirst for education was overwhelming. But the town’s fine educational system was not able to accommodate the number of eager new students. Mr. S. N. Simpson, one of the town’s 1855 pioneers, had started the first Sunday schools in town when he arrived, and he conceived a system of education for the fugitives based on his Sunday school model. Classes would be taught by volunteers in the evenings, and the curriculum would include basic reading, writing, and arithmetic, along with lectures designed to help them establish themselves in the community. The people of Lawrence were as excited to teach as their students were excited to learn, and enough volunteers were available to split the first class of about one hundred men and women into groups of six or eight.214 Josiah C. Trask, the editor of the Lawrence State Journal, spent an evening in January 1862 visiting the school and devoted an article to his observations. Eighty-three students, taught by twenty-seven teachers, met in the courthouse. “One young man who had been to the school only five nights,” Trask wrote, “began with the alphabet, [and] now spells in words of two syllables.” He observed that there was a class of little girls, “eager and restless,” a class of grown men, “solemn and earnest,” a class of “maidens in their teens,” and “another of elderly women.” Trask observed that the students were “straining forward with all their might, as if they could not learn fast enough.” He concluded, observing that all eighty-three students came to class each evening “after working hard all day to earn their bread,” while the twenty-seven teachers, “some of them our most cultivated and refined ladies and gentlemen,” labored night after night, “voluntarily and without compensation.” It was “a sight not often seen.”215

Mrs. Carr-Boldt's days were crowded to the last instant, it was true; but what a farce it was, after all, Margaret said to herself in all honesty, to humor her in her little favorite belief that she was a busy woman! Milliner, manicure, butler, chef, club, card-table; tea-table--these and a thousand things like them filled her day, and they might all be swept away in an hour, and leave no one the worse. Suppose her own summons came; there would be a little flurry throughout the great establishment, legal matters to settle, notes of thanks to be written for flowers. Margaret could imagine Victoria and Harriet [her two daughters], awed but otherwise unaffected, home from school in midweek, and to be sent back before the next Monday. Their lives would go on unchanged, their mother had never buttered bread for them, never schemed for their boots and hats, never watched their work and play, and called them to her knees for praise and blame. Mr. Carr-Boldt would have his club, his business, his yacht, his motor-cars--he was well accustomed to living in cheerful independence of family claims.

President Lyndon Johnson's Economic Opportunity Act, which established the Office of Economic Opportunity (OEO) and launched the “War on Poverty.” In the Pacific Northwest, OEO community development grants helped establish a host of organizations to address employment, health, housing, education and various legal needs. Beginning in 1965, the Yakima Valley Council for Community Action YVCCA opened centers to meet the farmworkers' health and social service needs. A year later they expanded to educational and legal services, offering adult basic education, English as a second language, high school equivalency programs, vocational training, health clinics, and day care. Volunteer attorneys helped workers address conflicts with immigration authorities and social service agencies.

It's daughters playing soccer with the children of the rival group, sons marrying outsiders, aunts trading with longstanding enemies, and individuals of all backgrounds sharing a market, hospital, school, or art center with the people they've been told to hate. In their day-to-day lives, ordinary people often engage in actions that observers view as banal and unimportant, when in fact these everyday acts help establish relationships that can prevent local outbreaks of violence and, at times, serve as the basis to deal with conflict.

In times of strife, taliban have usually mobilized in defense of tradition. British documents from as early as 1901 decry taliban opposition to colonialism in present-day Pakistan. However, as with so much else, it was the Soviet invasion and the US response that sent the transformative shock. In the 1980s, as guns and money coursed through the ranks of the Kandahar mujahedeen, squabbling over resources grew so frequent that many increasingly turned to religious law to settle their disputes. Small, informal bands of taliban, who were also battling against the Russians, established religious courts that heard cases from feuding fighters from across the south. Seemingly impervious to the lure of foreign riches, the taliban courts were in many eyes the last refuge of tradition in a world in upheaval. ... Thousands of talibs rallied to the cause, and an informal, centuries-old phenomenon of the Pashtun countryside morphed into a formal political and military movement, the Taliban. As a group of judges and legal-minded students, the Taliban applied themselves to the problem of anarchy with an unforgiving platform of law and order. The mujahedeen had lost their way, abandoned their religious principles, and dragged society into a lawless pit. So unlike most revolutionary movements, Islamic or otherwise, the Taliban did not seek to overthrow an existing state and substitute it with one to their liking. Rather, they sought to build a new state where none existed. This called for “eliminating the arbitrary rule of the gun and replacing it with the rule of law—and for countryside judges who had arisen as an alternative to a broken tribal system, this could only mean religious law. Jurisprudence is thus part of the Taliban’s DNA, but its single-minded pursuit was carried out to the exclusion of all other aspects of basic governance. It was an approach that flirted dangerously with the wrong kind of innovation: in the countryside, the choice was traditionally yours whether to seek justice in religious or in tribal courts, yet now the Taliban mandated religious law as the compulsory law of the land. It is true that, given the nature of the civil war, any law was better than none at all—but as soon as things settled down, fresh problems arose. The Taliban’s jurisprudence was syncretic, mixing elements from disparate schools of Islam along with heavy doses of traditional countryside Pashtun practice that had little to do with religion. As a result, once the Taliban marched beyond the rural Pashtun belt and into cities like Kabul or the ethnic minority regions of northern Afghanistan, they encountered a resentment that rapidly bred opposition.

Mate, I’ve only been here for a few weeks, but I don’t think anyone even knows my name. I’ve already slipped three spots down the batting order. I’ve got no idea what the lyrics to the club song are. And every time I get a hit at training, I hear the faint sound of blokes whispering that one word under their breath: “Yuck.” What am I doing wrong?’ I began, nervously. Nuggsy paused, took a long swig of his Reschs schooner, and reclined languidly into his seat. He scratched his bald head for a moment, seemingly in deep thought, before embarking on the long-winded response that would indeed shape my cricketing future. ‘Listen, bud. You’re a grade cricketer now. And it’s time you learned a little bit about what that means. This isn’t club cricket, “Shires” cricket, or that stupid school shit that you wasted your time on for all those years. This is grade cricket: the highest level of amateur cricket in the world,’ he said with pride. Just for those who don’t already know, I should quickly provide a bit of background on the grade cricket competition. Grade cricket (or ‘Premier cricket’, as it is known in some states/territories) is the level directly below the state competition.  Despite this close proximity to the professional arena, it is nonetheless an amateur competition. Sure, one or two first graders might get paid a little bit under the table, but everyone else must pay a registration fee in order to play. Normally, each club has four to five grades — first grade being the strongest; fifth grade the weakest. Those in first grade enjoy a status that the fifth graders can only dream about. Being a first grader is like being a celebrity to 50 blokes whose names you’ll never know — or never even need to know — unless you end up playing with them after a severe run of poor form (or a serious disciplinary breach). The rest of the club — seconds, thirds, and fourth grade — is basically an assortment of talented youngsters and ageing desperates. The common denominator between the young and old brigade is that they were all once told they were ‘good enough to play for Australia’. In many cases, it was the first and last compliment they ever received — and the reason why they’re still playing. In all cases, it was the worst thing that could have ever happened to them. The ultimate grade cricketer, therefore, will possess the perfect balance of good and not good enough that will haunt them for all of their playing days. All this of course, is something that can only be learned with experience. At this early stage in my grade cricket career, I considered these young players to be ‘cool’ and the older players worthy of my respect. Nuggsy tilted his head to one side as he lit up a cigarette. He took a deep drag, holding it in for what seemed like hours, before launching his head back to expel a thick plume of smoke towards the ceiling. ‘Listen, great man,’ he began. ‘Success in grade cricket has nothing to do with skill, ability, or even results. It’s all about the social ladder, bud. You’ve got the big dogs up top, the peasants down the bottom, and everyone in between is just trying to stay relevant,’ he offered. In many ways, grade cricket social hierarchy bears great similarity to the feudal systems that first appeared in the Middle Ages in Europe — something I’d learned a bit about at high school. As I remembered, kings and monarchs sat at the top, enjoying their pick of the land, women and food. They were the ones who established the rules that everyone had to live under. The barons leased their land from the king; the knights leased their land from the barons; and the knights granted the lowly peasants their land.  The peasants were not allowed to marry, nor could they even leave the manor without permission. Basically, they were the fifth graders of the 8-12th Century.

There were plenty of times during that period where I’d leave my school—which was in an established Crip area—at the end of the day and there’d be, no exaggeration, thirty dudes surrounding the school, waiting for certain people to leave. I had friends in gangs who would always be leaving school an hour early to avoid getting jumped when the bell rang. One night I got word that a friend of mine who sat next to me at school had been shot and killed. I remember going to class the next day and looking over to see his textbook, pencil, and papers and shit still on his desk like everything was normal. I suppose in a way it was.