Seen Mode Quotes

Our society tends to regard as a sickness any mode of thought or behavior that is inconvenient for the system and this is plausible because when an individual doesn't fit into the system it causes pain to the individual as well as problems for the system. Thus the manipulation of an individual to adjust him to the system is seen as a cure for a sickness and therefore as good.

Roarke: "Darling, before we shift into the official mode, what do you have on under that dress?" Eve: "A device designed to drive men wild." Roarke: "It's working. I don't believe I've ever seen your butt move quite that way." Eve: "It's a cop's butt now, ace, so watch it." Roarke: "I am." He smiled, gave it a nice solid smack. "Believe me.

Depression is one of the unknown modes of being. There are no words for a world without a self, seen with impersonal clarity. All language can register is the slow return to oblivion we call health when imagination automatically recolors the landscape and habit blurs perception and language takes up its routine flourishes.

she attempted to deal with her terror in a most ineffective and magical mode-a mode that I have seen many patients use: she attempted to elude death by refusing to live.

When Einstein had thought through a problem, he always found it necessary to formulate this subject in as many different ways as possible and to present it so that it would be comprehensible to people accustomed to different modes of thought and with different educational preparations.

The cause of our current social crises, he would have said, is a genetic defect within the nature of reason itself. And until this genetic defect is cleared, the crises will continue. Our current modes of rationality are not moving society forward into a better world. They are taking it further and further from that better world. Since the Renaissance these modes have worked. As long as the need for food, clothing and shelter is dominant they will continue to work. But now that for huge masses of people these needs no longer overwhelm everything else, the whole structure of reason, handed down to us from ancient times, is no longer adequate. It begins to be seen for what it really is…emotionally hollow, esthetically meaningless and spiritually empty.

Our society tends to regard as a sickness any mode of thought or behavior that is inconvenient for the system and this is plausible because when an individual doesn't fit into the system it causes pain to the individual as well as problems for the system. Thus the manipulation of an individual to adjust him to the system is seen as a cure for a sickness and therefore as good

Every previous revolutionary movement in human history has made the same basic mistake. They’ve all seen power as a static apparatus, as a structure. And it’s not. It’s a dynamic, a flow system with two possible tendencies. Power either accumulates, or it diffuses through the system. In most societies, it’s in accumulative mode, and most revolutionary movements are only really interested in reconstituting the accumulation in a new location. A genuine revolution has to reverse the flow. And no one ever does that, because they’re all too fucking scared of losing their conning tower moment in the historical process. If you tear down one agglutinative power dynamic and put another one in its place, you’ve changed nothing. You’re not going to solve any of that society’s problems, they’ll just reemerge at a new angle. You’ve got to set up the nanotech that will deal with the problems on its own. You’ve got to build the structures that allow for diffusion of power, not re-grouping. Accountability, demodynamic access, systems of constituted rights, education in the use of political infrastructure

The techno-medical model of maternity care, unlike the midwifery model, is comparatively new on the world scene, having existed for barely two centuries. This male-derived framework for care is a product of the industrial revolution. As anthropologist Robbie Davis-Floyd has described in detail, underlying the technocratic mode of care of our own time is an assumption that the human body is a machine and that the female body in particular is a machine full of shortcomings and defects. Pregnancy and labor are seen as illnesses, which, in order not to be harmful to mother or baby, must be treated with drugs and medical equipment. Within the techno-medical model of birth, some medical intervention is considered necessary for every birth, and birth is safe only in retrospect.

Every autobiography is concerned with two characters, a Don Quixote, the Ego, and a Sancho Panza, the Self. […] If the same person were to write his autobiography twice, first in one mode and then in the other, the two accounts would be so different that it would be hard to believe that they referred to the same person. In one he would appear as an obsessed creature, a passionate Knight forever serenading Faith or Beauty, humorless and over-life-size; in the other as coolly detached, full of humor and self-mockery, lacking in a capacity for affection, easily bored and smaller than life-size. As Don Quixote seen by Sancho Panza, he never prays; as Sancho Panza seen by Don Quixote, he never giggles.

There was never a day, however, that Alan Rickman wasn’t to be seen in full, flowing Snape robes, holding his tray and queuing up in the canteen for his lunch like everyone else. I was rather intimidated by Alan from day one. It took three or four years for me to manage more than a slightly terrified and squeaky “Hi Alan!” whenever I saw him. But seeing him wait patiently, in full Snape mode, for his sausage sandwich took the edge off just a little.

We jettisoned our medical practices of the 1780s while retaining the Constitution. But Native American medicinal practitioners who abandon their traditional ways to embrace pasteurization from France and antibiotics from England are seen as compromising their Indian-ness. We can alter our modes of transportation or housing while remaining "American". Indians cannot and stay "Indian" in our eyes.

There are many who consider as an injury to themselves any conduct which they have a distaste for, and resent it as an outrage to their feelings; as a religious bigot, when charged with disregarding the religious feelings of others, has been known to retort that they disregard his feelings, by persisting in their abominable worship or creed. But there is no parity between the feeling of a person for his own opinion, and the feeling of another who is offended at his holding it; no more than between the desire of a thief to take a purse, and the desire of the right owner to keep it. And a person's taste is as much his own peculiar concern as his opinion or his purse. It is easy for any one to imagine an ideal public, which leaves the freedom and choice of individuals in all uncertain matters undisturbed, and only requires them to abstain from modes of conduct which universal experience has condemned. But where has there been seen a public which set any such limit to its censorship? or when does the public trouble itself about universal experience. In its interferences with personal conduct it is seldom thinking of anything but the enormity of acting or feeling differently from itself; and this standard of judgment, thinly disguised, is held up to mankind as the dictate of religion and philosophy, by nine tenths of all moralists and speculative writers. These teach that things are right because they are right; because we feel them to be so. They tell us to search in our own minds and hearts for laws of conduct binding on ourselves and on all others. What can the poor public do but apply these instructions, and make their own personal feelings of good and evil, if they are tolerably unanimous in them, obligatory on all the world?

Moreover, we have seen enough by now to know that technological changes in our modes of communication are even more ideology-laden than changes in our modes of transportation. Introduce the alphabet to a culture and you change its cognitive habits, its social relations, its notions of community, history and religion. Introduce the printing press with movable type, and you do the same. Introduce speed-of-light transmission of images and you make a cultural revolution. Without a vote. Without polemics. Without guerrilla resistance. Here is ideology, pure if not serene. Here is ideology without words, and all the more powerful for their absence. All that is required to make it stick is a population that devoutly believes in the inevitability of progress. And in this sense, all Americans are Marxists, for we believe nothing if not that history is moving us toward some preordained paradise and that technology is the force behind that movement.

Unfortunately, magnanimity is often seen as weakness by those on the receiving end. It's easy to be sensitive, tolerant, and multicultural--it's the default mode of the age---yet, when you persist in being sensitive to the insensitive, tolerant of the intolerant, and impeccably multicultural about the avowedly unicultural, don't be surprised if they take it for weakness.

We must, however, reflect on what is happening. It is an urgent matter, especially for those of us who still live in a meaningful, even a numinous, earth community. We have not spoken. Nor even have we seen clearly what is happening. The issue goes far beyond economics, or commerce, or poetics, or an evening of pleasantries as we look out over a scenic view. Something is happening beyond all this. We are losing splendind and intimate modes of divine presence. We are, perhaps, losing ourselves.

Our society tends to regard as a "sickness" any mode of thought or behavior that is inconvenient for the system, and this is plausible because when an individual doesn't fit into the system it causes pain to the individual as well as problems for the system. Thus the manipulation of an individual to adjust him to the system is seen as a "cure" for a "sickness" and therefore as good.

This is why most people do not stick with a contemplative discipline for very long; we have heard all sorts of talk about contemplation delivering inner peace but when we turn within to seek this peace, we meet inner chaos instead of peace. But at this point it is precisely the meeting of chaos that is salutary, not snorting lines of euphoric peace. The peace will indeed come, but it will be the fruit, not of pushing away distractions, but of meeting thoughts and feelings with stillness instead of commentary. This is the skill we must learn. The struggle with distractions is not characterized only by afflictive thoughts. Many sincerely devout people never enter the silent land because their attention is so riveted to devotions and words. If there is not a wordy stream of talking to God and asking God for this and that, they feel they are not praying. Obviously this characterizes any relationship to a certain extent. When we are first getting to know someone, the relationship is nurtured by talking. Only with time does the relationship mature in such a way that we can be silent with someone, that silence comes to be seen to be the deeper mode of communion. And so it is with God; our words give way to silence.

Severe early childhood trauma creates a child with equally intense coping mechanisms—these children are often seen as “mature for their age” and “old souls.” While maybe true, it often negates the fact that their innocence was taken away at an early age and they are in survival mode. —Azia Archer

Our current modes of rationality are not moving society forward into a better world. They are taking it further and further from that better world. Since the Renaissance these modes have worked. As long as the need for food, clothing and shelter is dominant they will continue to work. But now that for huge masses of people these needs no longer overwhelm everything else, the whole structure of reason, handed down to us from ancient times, is no longer adequate. It begins to be seen for what it really is...emotionally hollow, esthetically meaningless and spiritually empty. That, today, is where it is at, and will continue to be at for a long time to come.

The psychologist Jerome Bruner distinguished between two different modes of thinking, which he called the paradigmatic mode and the narrative mode.

But there are times in our meditation – and they come to all who meditate – when everything is suddenly worn-out, old, seen and reseen, even though we have yet to see it. Because no matter how much we meditate on something, and through meditation transform it, whatever we transform it into can only be the substance of meditation. At a certain point we are overwhelmed by a yearning for life, by a desire to know without the intellect, to meditate with only our senses, to think in a tactile or sensory mode, from inside the object of our thought, as if it were a sponge and we were water.

I swear you don't know how to have any fun at all," I teased. "This is not exactly my idea of it," he said wryly. I gestured toward the ballroom. "But you're royal. It's your kind of party. You should be relaxed, letting everyone suck up to you." He laughed and my chest tightened. God, I loved that sound. "Kendra, not everything about being royal is enjoyable." "So what would you consider fun?" I asked, curious. Tristan was obviously well-liked and respected. But I'd never seen him when he wasn't in either instructor, gardinel, or prince mode. I got the feeling he wasn't very social and spent a lot of time alone. His eyes turned thoughtful. "Relaxing in a quiet room with a nice glass of scotch, listening to Bach." I rolled my eyes. "Are you serious, grandpa?" He hid a smile.

Every previous revolutionary movement in human history has made the same basic mistake. They’ve all seen power as a static apparatus, as a structure. And it’s not. It’s a dynamic, a flow system with two possible tendencies. Power either accumulates, or it diffuses through the system. In most societies, it’s in accumulative mode, and most revolutionary movements are only really interested in reconstituting the accumulation in a new location. A genuine revolution has to reverse the flow. And no one ever does that, because they’re all too fucking scared of losing their conning tower moment in the historical process. If

Levin was almost of the same age as Oblonsky; their intimacy did not rest merely on champagne. Levin had been the friend and companion of his early youth. They were fond of one another in spite of the difference of their characters and tastes, as friends are fond of one another who have been together in early youth. But in spite of this, each of them—as is often the way with men who have selected careers of different kinds—though in discussion he would even justify the other's career, in his heart despised it. It seemed to each of them that the life he led himself was the only real life, and the life led by his friend was a mere phantasm. Oblonsky could not restrain a slight mocking smile at the sight of Levin. How often he had seen him come up to Moscow from the country where he was doing something, but what precisely Stepan Arkadyevitch could never quite make out, and indeed he took no interest in the matter. Levin arrived in Moscow always excited and in a hurry, rather ill at ease and irritated by his own want of ease, and for the most part with a perfectly new, unexpected view of things. Stepan Arkadyevitch laughed at this, and liked it. In the same way Levin in his heart despised the town mode of life of his friend, and his official duties, which he laughed at, and regarded as trifling. But the difference was that Oblonsky, as he was doing the same as every one did, laughed complacently and good-humoredly, while Levin laughed without complacency and sometimes angrily.

In a recent book, Erich Fromm advances the hypothesis that being is reduced by having. He says, “Only to the extent that we decrease the mode of having, that is, nonbeing-i.e., stop finding security and identity by clinging to what we have, by ‘sitting on it,’ by holding on to our ego and our possessions-can the mode of being emerge.”6 According to Fromm, the two terms, being and having, represent two very different attitudes to life. The having mode is based on possessive relationships. The self is seen as the I that has a wife, a home, a car, a job, even a body. Since the I that has a body is the ego, the having mode is an egocentric position. This mode developed from and depends upon private property, power, and profit. Its focus is upon the individual rather than the community. The being mode, on the other hand, is based on loving, giving, and sharing relationships. In this mode the measure of the self is not in terms of what one owns but how much one gives or loves.

The assumption that femininity is always structured by and performed for a male gaze fails to take seriously queer feminine desire. The radical feminist critiques of femininity also disregarded the fact that not all who are (seen as) feminine are women. Crucially, what is viewed as appropriately feminine is not only defined in relation to maleness or masculinity, but through numerous intersections of power including race, sexuality, ability, and social class. In other words, white, heterosexual, binary gender-conforming, able-bodied, and upper- or middle-class femininity is privileged in relation to other varieties. Any social system may contain multiple femininities that differ in status, and which relate to each other as well as to masculinity. As highlighted by “effeminate” gay men, trans women, femmes, drag queens, and “bad girls,” it is possible to be perceived as excessively, insufficiently, or wrongly feminine without for that sake being seen as masculine. Finally, the view of femininity as a restrictive yet disposable mask presupposes that emancipation entails departure into neutral (or masculine) modes of being. This is a tenuous assumption, as the construction of selfhood is entangled with gender, and conceptions of androgyny and gender neutrality similarly hinge on culturally specific ideas of masculinity and femininity.

I’ll be damned. You found him.” “Thanks to you,” I said. Adrian glanced over at me. A smile started to form—and then instantly dried up. “What happened to your face?” “Oh.Marcus hit me.” I’d never seen Adrian move so fast. Marcus had no chance to react, probably because he was exhausted from our earlier encounter. Adrian shoved Marcus up against a wall and—to my complete and utter astonishment—punched Marcus. Adrian had once joked that he never dirtied his hands, so this was something I never could have prepared myself for. In fact, if Adrian was going to attack someone, I would’ve expected something magical and spirit-driven. Yet . . . as I watched him, I could see that anything as thoughtful as magic was far from Adrian’s mind. He had kicked into primal mode. See a threat. Go after it. It was yet another surprising—yet fascinating—side of the enigma that was Adrian Ivashkov.

Because it was impossible, he allowed himself to imagine, just once, what it would be like to face Laurent as a man . . . if there had been no animosity between their countries, Laurent journeying to Akielos as part of an embassy, Damen’s attention superficially caught by the blond hair. They’d attend banquets and sports together, and Laurent . . . he had seen Laurent with those he cultivated, charming and edged without being lethal; and he was honest enough with himself to admit that if he had encountered Laurent in that mode, all golden lashes and needling remarks, he might well have found himself in some danger.

The new facts made imperative a new examination of all past history. Then it was seen that all past history, with the exception of its primitive stages, was the history of class struggles; that these warring classes of society are always the products of the modes of production and of exchange — in a word, of the economic conditions of their time; that the economic structure of society always furnishes the real basis, starting from which we can alone work out the ultimate explanation of the whole superstructure of juridical and political institutions as well as of the religious, philosophical, and other ideas of a given historical period. Hegel has freed history from metaphysics — he made it dialectic; but his conception of history was essentially idealistic. But now idealism was driven from its last refuge, the philosophy of history; now a materialistic treatment of history was propounded, and a method found of explaining man's "knowing" by his "being", instead of, as heretofore, his "being" by his "knowing".

The problem is when progress becomes its own ideology—that is, when advocacy for incrementalism is seen as the astute and preferred mode of political transformation. It is never easy to win, but progress is also never sufficient. Incremental change keeps the grinding forces of oppression—death—in place. Actively advocating for this position is a moral failure.

Every day the same things came up; the work was never done, and the tedium of it began to weigh on me. Part of what made English a difficult subject for Korean students was the lack of a more active principle in their learning. They were accustomed to receiving, recording, and memorizing. That's the Confucian mode. As a student, you're not supposed to question a teacher; you should avoid asking for explanations because that might reveal a lack of knowledge, which can be seen as an insult to the teacher's efforts. You don't have an open, free exchange with teachers as we often have here in the West. And further, under this design, a student doesn't do much in the way of improvisation or interpretation. This approach might work well for some pursuits, may even be preferred--indeed, I was often amazed by the way Koreans learned crafts and skills, everything from basketball to calligraphy, for example, by methodically studying and reproducing a defined set of steps (a BBC report explained how the North Korean leader Kim Jong Il had his minions rigorously study the pizza-making techniques used by Italian chefs so that he could get a good pie at home, even as thousands of his subjects starved)--but foreign-language learning, the actual speaking component most of all, has to be more spontaneous and less rigid. We all saw this played out before our eyes and quickly discerned the problem. A student cannot hope to sit in a class and have a language handed over to him on sheets of paper.

It is easy to see all that separates this mode of being in the world from the existence of a nonreligious man. First of all, the nonreligious man refuses transcendence, accepts the relativity of ' 'reality," and may even come to doubt the meaning of existence. The great cultures of the past too have not been entirely without nonreligious men, and it is not impossible that such men existed even on the archaic levels of culture, although as yet no testimony to their existence there has come to light. But it is only in the modern societies of the West that nonreligious man has developed fully. Modern nonreligious man assumes a new existential situation; he regards himself solely as the subject and agent of history, and he refuses all appeal to transcendence. In other words, he accepts no model for humanity outside the human condition as it can be seen in the various historical situations. Man makes himself, and he only makes himself completely in proportion as he desacralizes himself and the world. The sacred is the prime obstacle to his freedom. He will become himself only when he is totally demysticized. He will not be truly free until he has killed the last god.

It is neither intellect nor intuition, but sensation, that supplies new data; but when the data are new in any remarkable manner, intellect is much more capable of dealing with them than intuition would be. The hen with a brood of ducklings no doubt has intuitions which seem to place her inside them, and not merely to know them analytically; but when the ducklings take to the water, the whole apparent intuition is seen to be illusory, and the hen is left helpless on the shore. Intuition, in fact, is an aspect and development of instinct, and, like all instinct, is admirable in those customary surroundings which have moulded the habits of the animal in question, but totally incompetent as soon as the surroundings are changed in a way which demands some non-habitual mode of action.

The 1980s witnessed radical advances in the theorisation of the study of literature in the universities. It had begun in France in the 1960s and it made a large impact on the higher education establishments of Britain and America. New life was breathed into psychoanalytic and Marxist theory, while structuralism gave way to post-structuralism. The stability of the text as a focus of study was challenged by deconstruction, a theory developed by the French philosopher, Jacques Derrida, which represented a complete fracture with the old liberal-formalist mode of reading. Coherence and unity were seen as illusory and readers were liberated to aim at their own meanings. Hardy’s texts were at the centre of these theoretical movements, including one that came to prominence in the 1980s, feminism.

...they had succumbed to an impersonal and anonymous mode of consciousness which precluded personal feeling and which was devoid of a secure sense of self-identity. Everything tended to be seen in 'abstract' terms, as theoretical possibilities which could be contemplated and compared but to the concrete realization of which people were unwilling to commit themselves. If they attended to their own attitudes or emotions it was through a thick haze of pseudo-scientific expressions or cliche-ridden phrases which they had picked up from books or newspapers rather than in the direct light of their own inner experience. Living had become a matter of knowing rather than doing; accumulating information and learning things by rote as opposed to taking decisions that bore the stamp of individual passion or conviction.

The cause of our current social crises, he would have said, is a genetic defect within the nature of reason itself. And until this genetic defect is cleared, the crises will continue. Our current modes of rationality are not moving society forward into a better world. They are taking it further and further from that better world. Since the Renaissance these modes have worked. As long as the need for food, clothing and shelter is dominant they will continue to work. But now that for huge masses of people these needs no longer overwhelm everything else, the whole structure of reason, handed down to us from ancient times, is no longer adequate. It begins to be seen for what it really is—emotionally hollow, esthetically meaningless and spiritually empty. That, today, is where it is at, and will continue to be at for a long time to come.

We in America never knew the village commune. White Civilization struck our shores in a broad tide-sheet and swept over the country inclusively; among us was never seen the little commune growing up from a state of barbarism independently, out of primary industries, and maintaining itself within itself. There was no gradual change from the mode of life of the native people to our own; there was a wiping out and a complete transplantation of the latest form of European civilization.

The formerly absolute distinction between time and eternity in Christian thought--between nunc movens with its beginning and end, and nunc stans, the perfect possession of endless life--acquired a third intermediate order based on this peculiar betwixt-and-between position of angels. But like the Principle of Complementarity, this concord-fiction soon proved that it had uses outside its immediate context, angelology. Because it served as a means of talking about certain aspects of human experience, it was humanized. It helped one to think about the sense, men sometimes have of participating in some order of duration other than that of the nunc movens--of being able, as it were, to do all that angels can. Such are those moments which Augustine calls the moments of the soul's attentiveness; less grandly, they are moments of what psychologists call 'temporal integration.' When Augustine recited his psalm he found in it a figure for the integration of past, present, and future which defies successive time. He discovered what is now erroneously referred to as 'spatial form.' He was anticipating what we know of the relation between books and St. Thomas's third order of duration--for in the kind of time known by books a moment has endless perspectives of reality. We feel, in Thomas Mann's words, that 'in their beginning exists their middle and their end, their past invades the present, and even the most extreme attention to the present is invaded by concern for the future.' The concept of aevum provides a way of talking about this unusual variety of duration-neither temporal nor eternal, but, as Aquinas said, participating in both the temporal and the eternal. It does not abolish time or spatialize it; it co-exists with time, and is a mode in which things can be perpetual without being eternal. We've seen that the concept of aevum grew out of a need to answer certain specific Averroistic doctrines concerning origins. But it appeared quite soon that this medium inter aeternitatem et tempus had human uses. It contains beings (angels) with freedom of choice and immutable substance, in a creation which is in other respects determined. Although these beings are out of time, their acts have a before and an after. Aevum, you might say, is the time-order of novels. Characters in novels are independent of time and succession, but may and usually do seem to operate in time and succession; the aevum co-exists with temporal events at the moment of occurrence, being, it was said, like a stick in a river. Brabant believed that Bergson inherited the notion through Spinoza's duratio, and if this is so there is an historical link between the aevum and Proust; furthermore this durée réelle is, I think, the real sense of modern 'spatial form,' which is a figure for the aevum.

I would here observe that very much of what is rejected as evidence by a court, is the best of evidence to the intellect. For the court, guiding itself by the general principles of evidence- the recognized and booked principles- is averse from swerving at particular instances. And this steadfast adherence to principle, with rigorous disregard of the conflicting exception, is a sure mode of attaining the maximum of attainable truth, in any long sequence of time. The practice, in mass, is therefore philosophical; but it is not the less certain that it engenders vast individual error ("A theory based on the qualities of an object, will prevent its being unfolded according to its objects; and he who arranges topics in reference to their causes, will cease to value them according to their results. Thus the jurisprudence of every nation will show that, when law becomes a science and a system, it ceases to be justice. The errors into which a blind devotion to principles of classification has led the common law, will be seen by observing how often the legislature has been obliged to come forward to restore the equity its scheme had lost."- Landor.)

I've never seen a Jade in full feral mode before. Candy's nails have curved out into thick claws. Her eyes are red slit pupils in a sea of black ice. Her lips and tongue are as black as her eyes. Her mouth has a slightly different shape. Like she has a few more teeth or the ones she has are wider and sharper than before. A mouthful of pretty white shark's teeth. She's the most beautiful thing I've seen in eleven years. I want to have monster babies with her right here and now. But something explodes, someone screams, and I remember my other friends and the end of the world.

Mary isn’t simply another saint; she is the singular mode through which Christ came and comes to us. She has been given a unique role in salvation history through the Trinity. She makes this clear in her apparitions, and many a pope, saint, and Church document has reiterated this over the ages. Pope St. John Paul II explained that we are living in very unique times and facing a struggle unlike that of previous generations. He said, “We are today before the greatest combat that mankind has ever seen. I do not believe that the Christian community has completely understood it. We are today before the final struggle between the Church and the anti-Church, between the Gospel and the anti-Gospel.”4

[OBSERVATIONS RELATED TO EXAMINING THE NATURE OF MIND] Be certain that the nature of mind is empty and without foundation. One’s own mind is insubstantial, like an empty sky. Look at your own mind to see whether it is like that or not. Divorced from views which constructedly determine [the nature of] emptiness, Be certain that pristine cognition, naturally originating, is primordially radiant – Just like the nucleus of the sun, which is itself naturally originating. Look at your own mind to see whether it is like that or not! Be certain that this awareness, which is pristine cognition, is uninterrupted, Like the coursing central torrent of a river which flows unceasingly. Look at your own mind to see whether it is like that or not! Be certain that conceptual thoughts and fleeting memories are not strictly identifiable, But insubstantial in their motion, like the breezes of the atmosphere. Look at your own mind to see whether it is like that or not! Be certain that all that appears is naturally manifest [in the mind], Like the images in a mirror which [also] appear naturally. Look at your own mind to see whether it is like that or not! Be certain that all characteristics are liberated right where they are, Like the clouds of the atmosphere, naturally originating and naturally dissolving. Look at your own mind to see whether it is like that or not! There are no phenomena extraneous to those that originate from the mind. [So], now could there be anything on which to meditate apart from the mind? There are no phenomena extraneous to those that originate from the mind. [So], there are no modes of conduct to be undertaken extraneous [to those that originate from the mind]. There are no phenomena extraneous to those that originate from the mind. [So], there are no commitments to be kept extraneous [to those that originate from the mind]. There are no phenomena extraneous to those that originate from the mind. [So], there are no results to be attained extraneous [to those that originate from the mind]. There are no phenomena extraneous to those that originate from the mind. [So], one should observe one’s own mind, looking into its nature again and again. If, upon looking outwards towards the external expanse of the sky, There are no projections emanated by the mind, And if, on looking inwards at one’s own mind, There is no projectionist who projects [thoughts] by thinking them, Then, one’s own mind, completely free from conceptual projections, will become luminously clear. [This] intrinsic awareness, [union of] inner radiance and emptiness, is the Buddha-body of Reality, [Appearing] like [the illumining effect of] a sunrise on a clear and cloudless sky,. It is clearly knowable, despite its lack of specific shape or form. There is a great distinction between those who understand and those who misunderstand this point. This naturally originating inner radiance, uncreated from the very beginning, Is the parentless child of awareness – how amazing! It is the naturally originating pristine cognition, uncreated by anyone – how amazing! [This radiant awareness] has never been born and will never die – how amazing! Though manifestly radiant, it lacks an [extraneous] perceiver – how amazing! Though it has roamed throughout cyclic existence, it does not degenerate – how amazing! Though it has seen buddhahood itself, it does not improve – how amazing! Though it is present in everyone, it remains unrecognised – how amazing! Still, one hopes for some attainment other than this – how amazing! Though it is present within oneself, one continues to seek it elsewhere – how amazing!

Birth was seen to be the prototype of all later situations of danger which overtook the individual under the new conditions arising from a changed mode of life and a growing mental development. On the other hand its own significance was reduced to this prototypic relationship to danger. The anxiety felt at birth became the prototype of an affective state which had to undergo the same vicissitudes as the other affects. [...] We thus gave the biological aspect of the anxiety affect its due importance by recognizing anxiety as the general reaction to situations of danger; while we endorsed the part played by the ego as the seat of anxiety by allocating to it the function of producing the anxiety affect according to its needs.

What’s wrong with men and women indulging in self-delusion in the course of trying to impress each other? Nothing, I guess. Some illusions are harmless, and some are even beneficial. Far be it from me to try to talk you out of all your illusions. By and large, my philosophy is Live and let live: if you’re enjoying the Matrix, go crazy. Except, maybe, when your illusions harm other people in your life or contribute to larger problems in the world. And that can happen. Being in self-protection mode, for example, does more than just give us an attraction to crowds. In one study, men who watched part of a scary film (The Silence of the Lambs) and were then shown photos of men from a different ethnic group rated their facial expressions as much angrier than did men who hadn’t seen a scary film.

New Song When the new king rules, it is new song time (Isa 42:10). It has always been new song time when the new king arrives and there is no more calling of the skilled mourners who know how to cry on call. The funeral is ended, for now it is festival time. It is time for the children and for all who can sing new songs and discern new situations. The old songs had to be sung in the presence of mockers (Ps 137:3). And they were an embarrassment because they spoke about all that had failed. But new song time is a way to sing a new social reality as the freedom songs stood behind every freedom act. The energy comes from the song that will sing Yahweh to his throne and Babylon to her grave. As Abraham Heschel has seen, only people in covenant can sing. New song time is when a new covenant inaugurates a new mode of reality.

As for the significance of my nihilism…in a word, it is the foundation of my thoughts. The goal of my activities is the destruction of all living things. I feel boundless anger against parental authority, which crushed me under the high-sounding name of parental love, and against state and social authority, which abused me in the name of universal love. Having observed the social reality that all living things on earth are incessantly engaged in a struggle for survival, that they kill each other to survive, I concluded that if there is an absolute, universal low on earth, it is the reality that the strong eat the weak. This, I believe, is the law and truth of the universe. Now that I have seen the truth about the struggle for survival and the fact that the strong win and the weak lose, I cannot join the ranks of the idealists and adopt an optimistic mode of thinking which dreams of the construction of a society that is without authority and control. As long as all living things do not disappear from the earth, the power relations based on this principle [of the strong crushing the weak] will persist. Because the wielders of power continue to defend their authority in the usual manner and oppress the weak—and because my past existence has been a story of oppression by all sources of authority—I decided to deny the rights of all authority, rebel against them, and stake not only my own life but that of all humanity in this endeavor. For this reason I planned eventually to throw a bomb and accept the termination of my life. I did not care whether this act would touch off a revolution or not. I am perfectly content to satisfy my own desires. I do not wish to help create a new society based on a new authority in a different form.

He himself never appeared to notice the extent of the impression he made on me. In conversation he was completely without any sort of desire to score points, and although he often silenced me, he seemed unaware of having done so. It was not that I always agreed with him. His failure to grasp certain kinds of ideas often filled me with annoyance. But it was as if his very mode of being revealed to me how hopelessly my own vision of the world was blurred by generality. I felt like a man who, having vaguely thought that flowers are all much the same, goes for a walk with a botanist. Only this simile doesn’t fit Hugo either, for a botanist not only notices details but classifies. Hugo only noticed details. He never classified. It was as if his vision were sharpened to the point where even classification was impossible, for each thing was seen as absolutely unique. I had the feeling that I was meeting for the first time an almost completely truthful man

Curiosity is everywhere and nowhere. This mode of Being-in-the-world reveals a new kind of Being of everyday Dasein―a kind in which Dasein is constantly uprooting itself. Idle talk controls even the ways in which one may be curious. It says what one "must" have read and seen. In being everywhere and nowhere, curiosity is delivered over to idle talk. These two everyday modes of Being for discourse and sight are not just present-at-hand side by side in their tendency to uproot, but *either* of these ways-to-be drags the *other* one with it. Curiosity, for which nothing is closed off, and idle talk, for which there is nothing that is not understood, provide themselves (that is, the Dasein which is in this manner [*dem so seienden Dasein*]) with the guarantee of a 'life' which, supposedly, is genuinely 'lively'. But with this supposition a third phenomenon now shows itself, by which the disclosedness of everyday Dasein is characterized." ―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, p. 217

It is easy to see the concrete details that trap the suburban housewife, the continual demands on her time. But the chains that bind her in her trap are chains in her own mind and spirit. They are chains made up of mistaken ideas and misinterpreted facts, of incomplete truths and unreal choices. They are not easily seen and not easily shaken off. How can any woman see the whole truth within the bounds of her own life? How can she believe that voice insider herself, when it denies the conventional, accepted truths by which she has been living? And yet the women I have talked to, who are finally listening to that inner voice, seem in some incredible way to be groping through to a truth that has defied the experts. I became aware of a growing body of evidence, much of which has not been reported publicly because it does not fit current modes of thought about women-evidence which throws into questions the standards of feminine normality, feminine adjustment, feminine fulfillment, and feminine maturity by why most women are still trying to live.

I was beginning to have an old familiar sensation which, oddly enough, I tended to forget in the interim, a feeling of disappointment and frustrated helplessness, as if I had looked forward to talking to James and had then been deliberately excluded from some kind of treat; as if something significant which I wanted to tell him had been, inside my very soul, shrivelled, trivialized by a casual laser beam of his intelligence. James’s mode of thought, his level of abstraction, was entirely unlike mine and he seemed to be sometimes almost frivolously intent upon exhibiting the impossibility of any communication between us. But of course really there was no intent, and indeed no treat, and in many ways my cousin could be seen as a bore, as an eccentric pedant with a kind of world-weariness which was simply tedious. He too after all had had his disappointments and about the most important of these I would doubtless never know. I suppose what I wanted was simply some ordinary amicable converse with James, which never happened, and which I was perhaps wrong in thinking that I could even imagine.

Having perfected his arrangements, he would get my pipe, and, lighting it, would hand it to me. Often he was obliged to strike a light for the occasion, and as the mode he adopted was entirely different from what I had ever seen or heard of before I will describe it. A straight, dry, and partly decayed stick of the Hibiscus, about six feet in length, and half as many inches in diameter, with a small, bit of wood not more than a foot long, and scarcely an inch wide, is as invariably to be met with in every house in Typee as a box of lucifer matches in the corner of a kitchen cupboard at home. The islander, placing the larger stick obliquely against some object, with one end elevated at an angle of forty-five degrees, mounts astride of it like an urchin about to gallop off upon a cane, and then grasping the smaller one firmly in both hands, he rubs its pointed end slowly up and down the extent of a few inches on the principal stick, until at last he makes a narrow groove in the wood, with an abrupt termination at the point furthest from him, where all the dusty particles which the friction creates are accumulated in a little heap. At first Kory-Kory goes to work quite leisurely, but gradually quickens his pace, and waxing warm in the employment, drives the stick furiously along the smoking channel, plying his hands to and fro with amazing rapidity, the perspiration starting from every pore. As he approaches the climax of his effort, he pants and gasps for breath, and his eyes almost start from their sockets with the violence of his exertions. This is the critical stage of the operation; all his previous labours are vain if he cannot sustain the rapidity of the movement until the reluctant spark is produced. Suddenly he stops, becoming perfectly motionless. His hands still retain their hold of the smaller stick, which is pressed convulsively against the further end of the channel among the fine powder there accumulated, as if he had just pierced through and through some little viper that was wriggling and struggling to escape from his clutches. The next moment a delicate wreath of smoke curls spirally into the air, the heap of dusty particles glows with fire, and Kory-Kory, almost breathless, dismounts from his steed.

To elaborate these points in a Western philosophical context, first, the “basic stuff” of the scientific West came to be seen as substances (noun phrases), in which attributes inhere (auxiliary verbs) or which are active (transitive and intransitive verbs). Thus Heraclitus could ask how it was possible to step into the same river twice when all of its substance (water) was different. In attempting to get to the bottom of things, Descartes argued for two substances which share no predicates because they are absolutely distinct: body (that which is extended) and mind (that which thinks). But Cartesian efforts to account for how the two substances could interact were not persuasive to Descartes’ successors. Like Spinoza, Leibniz believed that substances could not, in fact, interact, but while the former concluded there could therefore only be a single substance (with many modes and attributes), the latter instead argued for an indefinitely large number of them. These individual substances, “monads,” could not causally affect each other, but could all dance to the same tune played in a preestablished harmony composed by God.

As has been seen, fragmentation originates in essence in the fixing of the insights forming our overall self-world view, which follows on our generally mechanical, routinized, and habitual modes of thought about these matters. Because the primary reality goes beyond anything that can be contained in such fixed forms of measure, these insights must eventually cease to be adequate, and will thus give rise to various forms of unclarity or confusion. However, when the whole field of measure is open to original and creative insight, without any fixed limits or barriers, then our overall world views will cease to be rigid, and the whole field of measure will come into harmony, as fragmentation within it comes to an end. But original and creative insight within the whole field of measure is the action of the immeasurable. For when such insight occurs, the source cannot be within ideas already contained in the field of measure but rather has to be in the immeasurable, which contains the essential formative cause of all that happens in the field of measure. The measurable and the immeasurable are then in harmony and indeed one sees that they are both ways of considering the one and undivided whole.

Once I got into college I didn’t think about joining up again. But on September 11, 2001, everything changed. Now my country was under attack. We might go to war and I needed to be a part of that. My country needed me. I just kept running until finally I stopped and realized I had run quite far from the house. And I was thirsty. I saw a gas station and headed that way. There were cars lined up all the way down the street to get gas. It looked like something out of a disaster movie. Everyone was freaking out. All of the people in the cars had the same terrified look on their faces. I walked into the gas station convenience store, grabbed a Gatorade, and got in line. And then when I got to the counter I said the stupidest thing I could have said. The cashier was a Middle Eastern man and I said to him, “Business is good today, isn’t it?” He glared at me like I was the rudest, nastiest person on the planet. He didn’t have to reply. His face said it all. Inside my head I was screaming, Why did you say that? I was so distraught over what I’d seen on the TV, about what was happening to my country, I think I had pulled up my imaginary shield and gone into emotional protection mode. It’s what I do when I am upset or uncomfortable.

MT: But you are. You are justifying it. RG: I'm trying to show that there's meaning at precisely the point where the nihilistic temptation is strongest today. I'm saying: there's a Revelation, and people are free to do with it what they will. But it too will keep reemerging. It's stronger than them. And, as we have seen, it's even capable of putting mimetic phenomena to work on its behalf, since today everyone is competing to see who is the most “victimized.” Revelation is dangerous. It's the spiritual equivalent of nuclear power. What's most pathetic is the insipidly modernized brand of Christianity that bows down before everything that's most ephemeral in contemporary thought. Christians don't see that they have at their disposal an instrument that is incomparably superior to the whole mishmash of psychoanalysis and sociology that they conscientiously feed themselves. It's the old story of Esau sacrificing his inheritance for a plate of lentils. All the modes of thought that once served to demolish Christianity are being discredited in turn by more “radical” versions of the same critique. There's no need to refute modern thought because, as each new trend one-ups its predecessors, it's liquidating itself at high speed. The students are becoming more and more skeptical, but, and above all in America, the people in power, the department chairs, the “chairpersons,” as they say, are fervent believers. They're often former sixties' radicals who've made the transition to administrative jobs in academia, the media, and the church. For a long time, Christians were protected from this insane downward spiral, and, when they finally dive in, you can recognize them by their naïve modernist faith. They're always one lap behind. They always choose the ships that the rats are in the midst of abandoning. They're hoping to tap into the hordes of people who have deserted their churches. They don't understand that the last thing that can attract the masses is a Christian version of the demagogic laxity in which they're already immersed. Today, it's thought that playing the social game, whether on the individual or the group level, is more indispensable than thinking…it's thought that there are truths that shouldn't be spoken. In America, it's become impossible to be unapologetically Christian, white, or European without running the risk of being accused of “ethnocentrism.” To which I reply that the eulogists of “multiculturalism” place themselves, to the contrary, in the purest of Western traditions. The West is the only civilization ever to have directed such criticisms against itself. The capital of the Incas had a name that I believe meant “the navel of the world.

Fine-Tune Your Mind to the Benefits of Feedback When you’re in anxiety mode, it’s easy to think of feedback as something wholly torturous and psychologically painful. Can you nudge this thinking by attuning to some of the benefits? --You may find out you’ve done something well. --You may discover that things you perceive as minor aspects of your work are seen by other people as major strengths. --You may achieve more success because what you produce after feedback is better. For example, someone gives you a tip or suggests a change that improves your work. You realize you like the new version, but it wasn’t something you would’ve attempted without a push in that direction. --Through feedback, you may get new insights that help you solve problems you’ve been stuck with. The feedback giver may offer useful information about how he or she previously solved the problem you’re currently having. --Lastly, the process of receiving feedback can strengthen your relationship with the person giving the feedback. It can be a bonding experience. Experiment: Try one (or both) of these options: Option 1: Think of one specific instance in the past when negative feedback has actually been useful to you. Option 2: Go through each of the listed benefits of feedback, and write one example of a specific situation in which you received that benefit.

I stood next to Breeze in a small quartz room. A sea lantern served as the only light source, bathing the room in its pale blue light. Against the center of one wall stood a mysterious object. It was three meters tall, three meters wide, and flat, like a banner. However, instead of dyed wool was a surface like the calmest pool of water. Breeze reached out with her right hand. Her fingers touched those of her reflection. After she lowered her arm, we continued staring at ourselves in silence. In awe. It was the first time we'd seen ourselves this way. But more than that were our outfits. Our clothes were made of spider silk, a type of cloth crafted using spider string. Puddles, the owner of the Clothing Castle, had worked with the humans for days to craft perfect recreations of Earth fashion. Then, to make us look even more majestic, our cloaks had been modified to fall over our shoulders. Poster children. Symbols of hope. Villagetown's biggest stars. That's what we've become. Some say it's sweet: a budding romance between two young heroes fighting valiantly against all odds. I'd say that's an exaggeration. Although Breeze and I are close, we haven't had much time for anything beyond battle or preparing for the next. I guess the mayor wants to change that, though. The people need something to believe in, he says. I suppose that's why he whisked us away in

Personally, I’ve never met a person who was evil in the classic Hollywood mode, who throws down happily on the side of evil while cackling, the sworn enemy of all that is good because of some early disillusionment. Most of the evil I’ve seen in the world—most of the nastiness I’ve been on the receiving end of (and, for that matter, the nastiness I, myself, have inflicted on others)—was done by people who intended good, who thought they were doing good, by reasonable people, staying polite, making accommodations, laboring under slight misperceptions, who haven’t had the inclination or taken the time to think things through, who’ve been sheltered from or were blind to the negative consequences of the belief system of which they were part, bowing to expedience and/or “commonsense” notions that have come to them via their culture and that they have failed to interrogate. In other words, they’re like the people in Gogol. (I’m leaving aside here the big offenders, the monstrous egos, the grandiose-idea-possessors, those cut off from reality by too much wealth, fame, or success, the hyperarrogant, the power-hungry-from-birth, the socio- and/or psychopathic.) But on the mundane side of things, if we want to understand evil (nastiness, oppression, neglect) we should recognize that the people who commit these sins don’t always cackle while committing them; often they smile, because they’re feeling so useful and virtuous.

Stars are bright, hot, rotating masses of gas which emit large quantities of light and heat as a result of nuclear reactions. Most newly-forming large stars begin to collapse under the weight of their own gravitational pull. That means that their centres are hotter and denser. When the matter in the centre of the star is sufficiently heated-when it reaches at least 10 million degrees Celsius (18 million degrees Fahrenheit)-nuclear reactions begin.56 What happens inside a star is that with enormous energy (fusion), hydrogen turns into helium. Nuclear fusion takes the particles that make up hydrogen and sticks them together to make helium (1 helium atom is made from 4 hydrogen atoms). In order to make the protons and neutrons in the helium stick together, the atom gives off tremendous energy. The energy released in the process is radiated from the surface of the star as light and heat. When the hydrogen is consumed, the star then begins to burn with helium, in exactly the same way, and heavier elements are formed. These reactions continue until the mass of the star has been consumed. However, since oxygen is not used in these reactions inside stars, the result is not ordinary combustion, such as that takes place when burning a piece of wood. The combustion seen as giant flames in stars does not actually derive from fire. Indeed, burning of just this kind is described in the verse. If one also thinks that the verse refers to a star, its fuel and combustion without fire, then one can also think that it is referring to the emission of light and mode of combustion in stars. (Allah knows best.)

It's hard to form a lasting connection when your permanent address is an eight-inch mailbox in the UPS store. Still,as I inch my way closer, I can't help the way my breath hitches, the way my insides thrum and swirl. And when he turns,flashing me that slow, languorous smile that's about to make him world famous,his eyes meeting mine when he says, "Hey,Daire-Happy Sweet Sixteen," I can't help but think of the millions of girls who would do just about anything to stand in my pointy blue babouches. I return the smile, flick a little wave of my hand, then bury it in the side pocket of the olive-green army jacket I always wear. Pretending not to notice the way his gaze roams over me, straying from my waist-length brown hair peeking out from my scarf, to the tie-dyed tank top that clings under my jacket,to the skinny dark denim jeans,all the way down to the brand-new slippers I wear on my feet. "Nice." He places his foot beside mine, providing me with a view of the his-and-hers version of the very same shoe. Laughing when he adds, "Maybe we can start a trend when we head back to the States.What do you think?" We. There is no we. I know it.He knows it.And it bugs me that he tries to pretend otherwise. The cameras stopped rolling hours ago, and yet here he is,still playing a role. Acting as though our brief, on-location hookup means something more. Acting like we won't really end long before our passports are stamped RETURN. And that's all it takes for those annoyingly soft girly feelings to vanish as quickly as a flame in the rain. Allowing the Daire I know,the Daire I've honed myself to be, to stand in her palce. "Doubtful." I smirk,kicking his shoe with mine.A little harder then necessary, but then again,he deserves it for thinking I'm lame enough to fall for his act. "So,what do you say-food? I'm dying for one of those beef brochettes,maybe even a sausage one too.Oh-and some fries would be good!" I make for the food stalls,but Vane has another idea. His hand reaches for mine,fingers entwining until they're laced nice and tight. "In a minute," he says,pulling me so close my hip bumps against his. "I thought we might do something special-in honor of your birthday and all.What do you think about matching tattoos?" I gape.Surely he's joking. "Yeah,you know,mehndi. Nothing permanent.Still,I thought it could be kinda cool." He arcs his left brow in his trademark Vane Wick wau,and I have to fight not to frown in return. Nothing permanent. That's my theme song-my mission statement,if you will. Still,mehndi's not quite the same as a press-on. It has its own life span. One that will linger long after Vane's studio-financed, private jet lifts him high into the sky and right out of my life. Though I don't mention any of that, instead I just say, "You know the director will kill you if you show up on set tomorrow covered in henna." Vane shrugs. Shrugs in a way I've seen too many times, on too many young actors before him.He's in full-on star-power mode.Think he's indispensable. That he's the only seventeen-year-old guy with a hint of talent,golden skin, wavy blond hair, and piercing blue eyes that can light up a screen and make the girls (and most of their moms) swoon. It's a dangerous way to see yourself-especially when you make your living in Hollywood. It's the kind of thinking that leads straight to multiple rehab stints, trashy reality TV shows, desperate ghostwritten memoirs, and low-budget movies that go straight to DVD.

Interactions with the world program our physiological and psychological development. Emotional contact is as important as physical contact. The two are quite analogous, as we recognize when we speak of the emotional experience of feeling touched. Our sensory organs and brains provide the interface through which relationships shape our evolution from infancy to adulthood. Social-emotional interactions decisively influence the development of the human brain. From the moment of birth, they regulate the tone, activity and development of the psychoneuroimmunoendocrine (PNI) super-system. Our characteristic modes of handling psychic and physical stress are set in our earliest years. Neuroscientists at Harvard University studied the cortisol levels of orphans who were raised in the dreadfully neglected child-care institutions established in Romania during the Ceausescu regime. In these facilities the caregiver/child ratio was one to twenty. Except for the rudiments of care, the children were seldom physically picked up or touched. They displayed the self-hugging motions and depressed demeanour typical of abandoned young, human or primate. On saliva tests, their cortisol levels were abnormal, indicating that their hypothalamic-pituitary-adrenal axes were already impaired. As we have seen, disruptions of the HPA axis have been noted in autoimmune disease, cancer and other conditions. It is intuitively easy to understand why abuse, trauma or extreme neglect in childhood would have negative consequences. But why do many people develop stress-related illness without having been abused or traumatized? These persons suffer not because something negative was inflicted on them but because something positive was withheld.

North American LGBT activists, wedded to epistemologies of the closet, often implicitly or explicitly equate this culture of semivisibility with the Global South’s lack of progress. In Sirena Selena, the Puerto Rican novelist Mayra Santos-Febres parodies the North’s conflation of “developing” nations’ electrical power outages and their lack of sexual enlightenment through the words of a Canadian tourist in Santo Domingo. He sighs, “I don’t want to criticize, you know — with all the problems these islands have, it’s understandable that they’re less evolved. . . . You can’t compare our problems with the atrocities a gay man has to face in these countries. . . . It’s all hanky-panky in the dark, like in the fifties in Canada.”5 But the “dark” or semivisibility of Caribbean same-sex sexuality can be something other than a blackout. It can also read as the “tender and beautiful” night that Ida Faubert imagines in “Tropical Night,” a space of alternative vision that nurtures both eroticism and resistance. The tactically obscured has been crucial to Caribbean and North American slave societies, in which dances, ceremonies, sexual encounters, abortions, and slave revolts all took place under the cover of night. Calling on this different understanding of the half seen, Édouard Glissant exhorts scholars engaging Caribbean cultures to leave behind desires for transparency and instead approach with respect for opacity: a mode of seeing in which the difference of the other is neither completely visible nor completely hidden, neither overexposed nor erased.6 The difference that Glissant asks us to (half ) look at is certainly not that of sexuality (since it is never mentioned) nor of gender (since he includes in his work a diatribe against feminism).

Dorian, like a good boy," said the painter, deep in his work and conscious only that a look had come into the lad's face that he had never seen there before. "And yet," continued Lord Henry, in his low, musical voice, and with that graceful wave of the hand that was always so characteristic of him, and that he had even in his Eton days, "I believe that if one man were to live out his life fully and completely, were to give form to every feeling, expression to every thought, reality to every dream--I believe that the world would gain such a fresh impulse of joy that we would forget all the maladies of mediaevalism, and return to the Hellenic ideal--to something finer, richer than the Hellenic ideal, it may be. But the bravest man amongst us is afraid of himself. The mutilation of the savage has its tragic survival in the self-denial that mars our lives. We are punished for our refusals. Every impulse that we strive to strangle broods in the mind and poisons us. The body sins once, and has done with its sin, for action is a mode of purification. Nothing remains then but the recollection of a pleasure, or the luxury of a regret. The only way to get rid of a temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden to itself, with desire for what its monstrous laws have made monstrous and unlawful. It has been said that the great events of the world take place in the brain. It is in the brain, and the brain only, that the great sins of the world take place also. You, Mr. Gray, you yourself, with your rose-red youth and your rose-white boyhood, you have had passions that have made you afraid, thoughts that have filled you with terror, day-dreams and sleeping dreams whose mere memory might stain your cheek with shame-

Time management also involves energy management. Sometimes the rationalization for procrastination is wrapped up in the form of the statement “I’m not up to this,” which reflects the fact you feel tired, stressed, or some other uncomfortable state. Consequently, you conclude that you do not have the requisite energy for a task, which is likely combined with a distorted justification for putting it off (e.g., “I have to be at my best or else I will be unable to do it.”). Similar to reframing time, it is helpful to respond to the “I’m not up to this” reaction by reframing energy. Thinking through the actual behavioral and energy requirements of a job challenges the initial and often distorted reasoning with a more realistic view. Remember, you only need “enough” energy to start the task. Consequently, being “too tired” to unload the dishwasher or put in a load of laundry can be reframed to see these tasks as requiring only a low level of energy and focus. This sort of reframing can be used to address automatic thoughts about energy on tasks that require a little more get-up-and-go. For example, it is common for people to be on the fence about exercising because of the thought “I’m too tired to exercise.” That assumption can be redirected to consider the energy required for the smaller steps involved in the “exercise script” that serve as the “launch sequence” for getting to the gym (e.g., “Are you too tired to stand up and get your workout clothes? Carry them to the car?” etc.). You can also ask yourself if you have ever seen people at the gym who are slumped over the exercise machines because they ran out of energy from trying to exert themselves when “too tired.” Instead, you can draw on past experience that you will end up feeling better and more energized after exercise; in fact, you will sleep better, be more rested, and have the positive outcome of keeping up with your exercise plan. If nothing else, going through this process rather than giving into the impulse to avoid makes it more likely that you will make a reasoned decision rather than an impulsive one about the task. A separate energy management issue relevant to keeping plans going is your ability to maintain energy (and thereby your effort) over longer courses of time. Managing ADHD is an endurance sport. It is said that good soccer players find their rest on the field in order to be able to play the full 90 minutes of a game. Similarly, you will have to manage your pace and exertion throughout the day. That is, the choreography of different tasks and obligations in your Daily Planner affects your energy. It is important to engage in self-care throughout your day, including adequate sleep, time for meals, and downtime and recreational activities in order to recharge your battery. Even when sequencing tasks at work, you can follow up a difficult task, such as working on a report, with more administrative tasks, such as responding to e-mails or phone calls that do not require as much mental energy or at least represent a shift to a different mode. Similarly, at home you may take care of various chores earlier in the evening and spend the remaining time relaxing. A useful reminder is that there are ways to make some chores more tolerable, if not enjoyable, by linking them with preferred activities for which you have more motivation. Folding laundry while watching television, or doing yard work or household chores while listening to music on an iPod are examples of coupling obligations with pleasurable activities. Moreover, these pleasant experiences combined with task completion will likely be rewarding and energizing.

When we have poor vagal tone, we have higher sensitivity to perceived threats in our environment, which overactivates the body’s stress response and leads to reduced emotional and attentional regulation overall. Those of you who experience the discomfort of social anxiety might recognize this disconnect. Imagine walking into a party filled with strangers. You might have obsessed over what to wear to the party, planning every detail, every possible conversation topic, or you may have felt totally neutral about the party—no warning signs that you might feel uncomfortable and act accordingly. Either way, none of it matters once you actually walk into the room. Suddenly, all eyes are on you. Your face grows hot and red when you hear laughter, which you’re certain is about your outfit or your hair. Someone brushes past you, and you feel claustrophobic. All the strangers seem to be leering. Even if you know rationally that this is not a hostile place, that no one is looking at or judging you (and if they are, who cares?), it’s nearly impossible to shake the feeling once you’re trapped in it. That’s because your subconscious perceives a threat (using your nervous system’s sixth sense of neuroception) in a nonthreatening environment (the party) and has activated your body, putting you into a state of fight (argue with anyone and everyone), flight (leave the party), or freeze (don’t say a word). The social world has become a space filled with threat. Unfortunately, this kind of nervous system dysregulation is self-confirming. While it is activated, anything that doesn’t confirm your suspicions (a friendly face) will be ignored by your neuroception in favor of things that do (the stray laugh you felt was directed at you). Social cues that would be seen as friendly when you were in social engagement mode—such as a pause in the conversation for you to enter, eye contact, a smile—will be either misinterpreted or ignored.

Between the extreme limits of this series would find a place all the forms of prestige resulting from the different elements composing a civilisation -- sciences, arts, literature, &c. -- and it would be seen that prestige constitutes the fundamental element of persuasion. Consciously or not, the being, the idea, or the thing possessing prestige is immediately imitated in consequence of contagion, and forces an entire generation to adopt certain modes of feeling and of giving expression to its thought. This imitation, moreover, is, as a rule, unconscious, which accounts for the fact that it is perfect. The modern painters who copy the pale colouring and the stiff attitudes of some of the Primitives are scarcely alive to the source of their inspiration. They believe in their own sincerity, whereas, if an eminent master had not revived this form of art, people would have continued blind to all but its naïve and inferior sides. Those artists who, after the manner of another illustrious master, inundate their canvasses with violet shades do not see in nature more violet than was detected there fifty years ago; but they are influenced, "suggestioned," by the personal and special impressions of a painter who, in spite of this eccentricity, was successful in acquiring great prestige. Similar examples might be brought forward in connection with all the elements of civilisation. It is seen from what precedes that a number of factors may be concerned in the genesis of prestige; among them success was always one of the most important. Every successful man, every idea that forces itself into recognition, ceases, ipso facto, to be called in question. The proof that success is one of the principal stepping-stones to prestige is that the disappearance of the one is almost always followed by the disappearance of the other. The hero whom the crowd acclaimed yesterday is insulted to-day should he have been overtaken by failure. The re-action, indeed, will be the stronger in proportion as the prestige has been great. The crowd in this case considers the fallen hero as an equal, and takes its revenge for having bowed to a superiority whose existence it no longer admits.

Tell me, sir, I said, the purport of what I have seen, for not yet have I understood how these happy people do their business and pass from hand to hand not a single coin I And he answered, Where greed and ambition and self-love rule, money must be: where there is neither greed nor ambition nor self-love, money is needless. And I asked, Is it then by the same ancient mode of barter that they go about their affairs? Truly I saw no exchange of any sort.—Bethink thee, said my guide, if thou hadst gone into any other shop throughout the whole city, thou wouldst have seen the same thing. I see not how that should make the matter plainer to me, I answered.—Where neither greed nor ambition nor selfishness reigneth, said my guide, there need and desire have free scope, for they work no evil.—But even now I understand you not, sir, I said.—Hear me then, answered my guide, for I will speak to thee more plainly. Wherefore do men take money in their hands when they go where things are?—Because they may not have the things without giving the money.—And where they may have things without giving money, there they take no money in their hands?—Truly no, sir, if there be such a place.—Then such a place is this, and so is it here.—But how can men give of their goods and receive nought in return?—By receiving everything in return. Tell me, said my guide, why do men take money for their goods?—That they may have wherewithal to go and buy other things which they need for themselves.—But if they also may go to this place or that place where the things are the which they need, and receive of those things without money and without price, is there then good cause why they should take money in their hands?—Truly no, I answered; and I begin, methinks, to see how the affair goeth. Yet are there some things still whereupon I would gladly be resolved. And first of all, how cometh it that men are moved to provide these and those goods for the supply of the wants of their neighbours, when they are drawn thereto by no want in themselves, and no advantage to themselves?—Thou reasonest, said my guide, as one of thine own degree, who to the eyes of the full-born ever look like chrysalids, closed round in a web of their own weaving; and who shall blame thee until thou thyself shinest within thyself? Understand that it is never advantage to himself that moveth a man in this kingdom to undertake this or that. The thing that alone advantageth a man here is the thing which he doth without thought unto that advantage. To your world, this world goeth by contraries.

There is no such thing as a good influence, Mr Gray. All influence is immoral — immoral from the scientific point of view.' 'Why?' 'Because to influence a person is to give him one's own soul. He does not think his natural thoughts, or burn with his natural passions. His virtues are not real to him. His sins, if there are such things as sins, are borrowed. He becomes an echo of some one else's music, an actor of a part that has not been written for him. The aim of life is self-development. To realize one's nature perfectly — that is what each of us is here for. People are afraid of themselves, nowadays. They have forgotten the highest of all duties, the duty that one owes to one's self. Of course they are charitable. They feed the hungry, and clothe the beggar. But their own souls starve, and are naked. Courage has gone out of our race. Perhaps we never really had it. The terror of society, which is the basis of morals, the terror of God, which is the secret of religion — these are the two things that govern us. And yet —' 'Just turn your head a little more to the right, Dorian, like a good boy,' said the painter, deep in his work, and conscious only that a look had come into the lad's face that he had never seen there before. 'And yet,' continued Lord Henry, in his low, musical voice, and with that graceful wave of the hand that always was so characteristic of him, and that he had even in his Eton days, 'I believe that if one man were to live out his life fully and completely, were to give form to every feeling, expression to every thought, reality to every dream — I believe that the world would gain such a fresh impulse of joy that we would forget all the maladies of mediævalism, and return to the Hellenic ideal — to something finer, richer, than the Hellenic ideal, it may be. But the bravest man amongst us is afraid of himself. The mutilation of the savage has its tragic survival in the self-denial that mars our lives. We are punished for our refusals. Every impulse that we strive to strangle broods in the mind, and poisons us. The body sins once, and has done with its sin, for action is a mode of purification. Nothing remains then but the recollection of a pleasure, or the luxury of a regret. The only way to get rid of a temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden to itself, with desire for what its monstrous laws have made monstrous and unlawful. It has been said that the great events of the world take place in the brain. It is in the brain, and the brain only, that the great sins of the world take place also. You, Mr Gray, you yourself, with your rose-red youth and your rose-white boyhood, you have had passions that have made you afraid, thoughts that have filled you with terror, day-dreams and sleeping dreams whose mere memory might stain your cheek with shame—

People, for the most part, live in the objective-immediate mode (discussed earlier). This means that they are totally absorbed in and identified with positive worldly interests and projects, of which there is an unending variety. That is to say, although they differ from one another in their individual natures, the contents of their respective positivities, they are all alike in being positive. Thus, although the fundamental relation between positives is conflict (on account of their individual differences), they apprehend one another as all being in the same boat of positivity, and they think of men generally in terms of human solidarity, and say 'we'. But the person who lives in the subjective-reflexive mode is absorbed in and identified with, not the positive world, but himself. The world, of course, remains 'there' but he regards it as accidental (Husserl says that he 'puts it in parentheses, between brackets'), and this means that he dismisses whatever positive identification he may have as irrelevant. He is no longer 'a politician' or 'a fisherman', but 'a self'. But what we call a 'self', unless it receives positive identification from outside, remains a void, in other words a negative. A 'self', however, is positive in this respect—it seeks identification. So a person who identifies himself with himself finds that his positivity consists in negativity—not the confident 'I am this' or 'I am that' of the positive, but a puzzled, perplexed, or even anguished, 'What am I?'. (This is where we meet the full force of Kierkegaard's 'concern and unrest'.) Eternal repetition of this eternally unanswerable question is the beginning of wisdom (it is the beginning of philosophy); but the temptation to provide oneself with a definite answer is usually too strong, and one falls into a wrong view of one kind or another. (It takes a Buddha to show the way out of this impossible situation. For the sotāpanna, who has understood the Buddha's essential Teaching, the question still arises, but he sees that it is unanswerable and is not worried; for the arahat the question no longer arises at all, and this is final peace.) This person, then, who has his centre of gravity in himself instead of in the world (a situation that, though usually found as a congenital feature, can be acquired by practice), far from seeing himself with the clear solid objective definition with which other people can be seen, hardly sees himself as anything definite at all: for himself he is, at best, a 'What, if anything?'. It is precisely this lack of assured self-identity that is the secret strength of his position—for him the question-mark is the essential and his positive identity in the world is accidental, and whatever happens to him in a positive sense the question-mark still remains, which is all he really cares about. He is distressed, certainly, when his familiar world begins to break up, as it inevitably does, but unlike the positive he is able to fall back on himself and avoid total despair. It is also this feature that worries the positives; for they naturally assume that everybody else is a positive and they are accustomed to grasp others by their positive content, and when they happen to meet a negative they find nothing to take hold of.

[Steuben] is now Teaching the Most Simple Parts of the Exercise such as Positition and Marching of a Soldier in a Manner Quite different from that, they Have been heretofore used to, In my Oppinion More agreable to the Dictates of Reason & Common Sence than any Mode I have before seen. HENRY BEEKMAN LIVINGSTON TO ROBERT R. LIVINGSTON, MARCH 25, 17781

We have seen what significance, given socialism, the wealth of human needs acquires, and what significance, therefore, both a new mode of production and a new object of production obtain: a new manifestation of the forces of human nature and a new enrichment of human nature. Under private property their significance is reversed: every person speculates on creating a new need in another, so as to drive him to fresh sacrifice, to place him in a new dependence and to seduce him into a new mode of enjoyment and therefore economic ruin. Each tries to establish over the other an alien power, so as thereby to find satisfaction of his own selfish need. The increase in the quantity of objects is therefore accompanied by an extension of the realm of the alien powers to which man is subjected, and every new product represents a new potentiality of mutual swindling and mutual plundering. Man becomes ever poorer as man, his need for money becomes even greater if he wants to master the hostile power.

he was reveling in the possibilities inherent in selling a car that behaved like a fighter jet. “Yeah, it’s mad,” he continued, with a dimpled grin. And then he added, “In the option selection, you’ll be able to choose three settings: Normal, Sport, and Insane.” A ripple of laughter washed over the crowd. Then, as if to reassure himself as much as everyone else: “It will actually say ‘Insane.’” He hunched his shoulders forward and laughed. Videos posted by people who had experienced “Insane Mode” during test rides at the event appeared on YouTube the next day. Invariably, the accompanying commentary was littered with expletives and other delighted expressions of shock as the car’s spine-straightening acceleration took effect. In the weeks and months that followed, more reaction videos appeared and spread, with one especially spicy compilation coming to accrue more than ten million views. Insane Mode could be seen as more than just a product feature, more than just a marketing gimmick. It would be the mind-set required to fend off the short-sellers of Tesla’s stock, traditional automakers, political opponents, and an increasingly nervous oil industry. It represented the intensity of fervor needed to win the public over to electric cars. And it was a statement about the velocity of innovation required to transition the world to sustainable energy before the planet’s climate changes beyond repair. Even as a feature for a luxury motor vehicle, though, Insane Mode was audacious in both intent and implication.

his peers have expressed considerably more skepticism. “There is nothing Tesla [can] do that we cannot also do,” Fiat Chrysler CEO Sergio Marchionne said in June 2016. Two years earlier, he had asked customers not to buy the Fiat 500e electric car, because the company lost $14,000 on the sale of each one. Fiat would sell the minimum number of electric cars needed to meet government mandates and “not one more,” he said. In April 2016, Marchionne continued that theme in an interview on the sidelines of his company’s annual meeting, this time responding to the price of the Model 3. If Musk could show him that the car would be profitable at the $35,000 price tag, Marchionne said, “I will copy the formula, add the Italian design flair, and get it to the market within twelve months.” The German automakers have been even more dismissive. In November 2015, Edzard Reuter, the former CEO of Daimler, called Tesla a “joke” and Musk a “pretender,” suggesting in an interview with a German newspaper that Tesla didn’t stand up to serious comparison with “the great car companies of Germany.” Daimler, BMW, and Volkswagen were slow to accept that Tesla could one day challenge their market dominance. “German carmakers have been in denial that electric vehicles can create an emotional appeal to customers,” Arndt Ellinghorst, an automotive analyst at Evercore ISI, told the Los Angeles Times in April 2016. “Many still believe that Tesla is a sideshow catering to a niche product to some tree-hugging Californians and eccentric US hedge fund managers.” GM wasn’t quite so blasé. In 2013, then CEO Dan Akerson established a team within the company to study Tesla, based on the belief that it could be a big disrupter. GM’s Chevrolet Volt, a hybrid sedan that could drive about forty miles in full electric mode, had won Motor Trend’s 2011 Car of the Year, but GM was looking further into the future. At the 2015 Detroit auto show, it unveiled a concept of the Chevy Bolt, a two-hundred-mile electric car that would retail for $30,000 (after a $7,500 rebate from the US government). It was seen as a direct response to Tesla and new CEO Mary Barra’s biggest risk since she took over in 2014. Wired magazine celebrated the Bolt’s impending arrival with a February 2016 cover story about how GM had beaten Tesla “in the race to build a true electric car for the masses

The Umayyad period (661-750) produced a frankly profane and worldly art, the like of which was never to be seen again on Islamic soil where there is normally no distinction between the sacred and the secular except in the use to which works of are put, and not in their forms; a house is built in a style in no way differing from a mosque. This worldly art of the Umayyads can be explained by the fact that Islamic art at this period was still in the process of formation, and by the sovereigns' need to surround themselves with a certain ostentatious display that would not fall behind that of their predecessors. But the works of art that adorn the hunting pavilions or the winter residences of the Umayyad princes are not only eclectic--paintings in the Hellenistic mode, Sasanid or Coptic sculpture and Roman mosaics--but are examples of actual paganism, even without judging them according to the standards and example of the Prophet's Companions. The sight of these scenes of hunting and bathing, those naively opulent statues of dancing-girls and acrobats and effigies of triumphant sultans, would have filled someone like the Caliph 'Umar with holy anger

According to the teachings of the Buddha and the Indian commentaries, however, such direct seeing of emptiness is precisely what happens in meditative equipoise from the path of seeing onward upon the self-termination of conceptual analysis once its objects are seen through, just as in the familiar example of a fire dying down without firewood. Therefore, when the special irreversible certainty that is the actual freedom from all discursiveness and reference points is directly realized and experienced, without any reference points, what object would be left for any analysis or any mode of apprehending anything?

Throughout history there have been populations that have lived in desperation, and none of them have resorted to the intentional targeting and murder of children as an officially practiced and widely praised mode of achieving political ends. When extremist elements of otherwise legitimate liberation movements such as the Republican Sinn Fein have committed such atrocities, their actions have been unconditionally condemned by the civilized world, and their political objectives have been discredited by their vile crimes. This is not so with the Palestinians. Once upon a time there was a special place in the lowest depths of hell for anyone who would intentionally murder a child. Now that place is in the pantheon of Palestinian heroes. Now that behavior is legitimized as ‘armed struggle’ against Israeli ‘occupation’ by, among others, the United Nations General Assembly, the UN Human Rights Commission, and the European Union. Since the Iranian Revolution of 1979 and the rise of Hamas in 1987, the campaign to destroy Israel has taken on an ugly, fanatic religious tone. Holy obligation reinforces (and is replacing) Palestinian nationalism as the motivation for committing terrorist murder. As we have seen the secular, ‘moderate’ factions of the Palestinian nationalist movement (such as Abbas’s Fatah Party) will shrink into insignificance, and is replaced by terrorist Islamic factions such as Hamas and Islamic Jihad. Hamas receives financial and material support from the same sources as al Qaeda, and from al Qaeda directly. Islamic Jihad receives financial and material support from Iran, directly and through Hezbollah. These are the same international criminal entities that wage religion-based terror war against the United States. They do it for the same reason and by the same means: to make Islam supreme in the world, by the sword or the suicide bomb.

One of the most surprising findings to emerge from neuroscience in recent years is that rather than responding in real time to the vast amount of incoming sensory data, the brain tries to keep one step ahead by constantly predicting what will happen next. It simulates a model of the immediate future based on what has just happened. When its predictions turn out to be wrong—for example, we’re feeling just fine then suddenly experience a stab of anxiety about a romantic date—this mismatch creates an unpleasant sense of dissatisfaction that we can either try to resolve by ruminating and then doing something to alleviate the anxiety (canceling the date, perhaps) or by updating the brain’s model of reality (investigating and accepting the new sensation). These alternative strategies employ the “narrative” and “being” modes of thought I described earlier in this chapter. Of course, both strategies have their place according to the situation, but an overreliance on avoidance behavior rather than acceptance stores up problems for the future because there are many things in life that cannot be changed and therefore need to be faced. Mindfulness through interoception is all about accepting the way things are. When we are mindful, the insula continually updates its representation of our internal world to improve its accuracy by reducing discrepancies between expectation and reality. As we’ve seen in previous chapters, this reality check—the focusing of dispassionate attention on unpleasant sensations such as pain or anxiety—loosens the hold that they have over us. So the structural changes in the brains of highly experienced meditators of Siddhārtha’s caliber, in particular in their insula and ACC, may be responsible for the imperturbable calm and acceptance that is the ultimate goal of contemplative practice, sometimes described as enlightenment or nirvana.

My arms are in celebration-mode because it is the first time they have seen the sunlight in years. I hid them shamefully under cardigans and long-sleeve shirts for most of my life, believing that I was doing everyone else a favour by covering up my unlovable body. But for the past month, my favourite cardigan has found a new home. It resides on my couch, or on my laundry hamper, or on my dresser, and maybe back on my arms at night when it gets cool. I no longer use it as a crutch – it’s not protecting me from myself anymore. I am learning to love myself and I know now that love is the only protection I will ever need.

In a short essay called ‘Liberating Life: Women’s Revolution’, Öcalan (2013) outlines the core tenets of his sociological/historico-philosophical writings. Öcalan’s fundamental claim is that ‘mainstream civilisation’, commences with the enslavement of ‘Woman’, through what he calls ‘Housewifisation’ (2013). As such, it is only through a ‘struggle against the foundations of this ruling system’ (2013), that not only women, but also men can achieve freedom, and slavery can be destroyed. Any liberation of life, for Öcalan, can only be achieved through a Woman’s revolution. In his own words: ‘If I am to be a freedom fighter, I cannot just ignore this: woman’s revolution is a revolution within a revolution’ (2013). For Öcalan, the Neolithic era is crucial, as the heyday of the matricentric social order. The figure of the Woman is quite interesting, and is not just female gender, but rather a condensation of all that is ‘equal’ and ‘natural’ and ‘social’, and its true significance is seen as a mode of social governance, which is non-hierarchical, non-statist, and not premised upon accumulation (2013). This can only be fully seen, through the critique of ‘civilisation’ which is equally gendered and equated with the rise of what he calls the ‘dominant male’ and hegemonic sexuality. These forms of power as coercive are embodied in the institution of masculine civilisation. And power in the matriarchal structures are understood more as authority, they are natural/organic. What further characterised the Neolithic era is the ways through which society was based upon solidarity and sharing – no surplus in production, and a respect for nature. In such a social order, Öcalan finds through his archaeology of ‘sociality’ the traces of an ecological ontology, in which nature is ‘alive and animated’, and thus no different from the people themselves. The ways in which Öcalan figures ‘Woman’, serves as metaphor for the Kurdish nation-as-people (not nation-state). In short, if one manages to liberate woman, from the hegemonic ‘civilisation’ of ‘the dominant male’, one manages to liberate, not only the Kurds, but the world. It is only on this basis that the conditions of possibility for a genuine global democratic confederalism, and a solution to the conflicts of the Middle East can be thinkable. Once it is thinkable, then we can imagine a freedom to organise, to be free from any conception of ownership (of property, persons, or the self), a freedom to show solidarity, to restore balance to life, nature, and other humans through ‘love’, not power. In Rojava, The Autonomous Administration of North and East Syria, Öcalan’s political thoughts are being implemented, negotiated and practised. Such a radical experiment, which connects theory with practice has not been seen on this scale, ever before, and although the Rojava administration, the Democratic Union Party, is different from the PKK, they share the same political leader, Öcalan. Central to this experiment are commitments to feminism, ecology and justice.

spirituals could also be seen as just another mode of blackness on the New York scene, taking their place beside jungle motifs, decadent displays by the denizens of Harlem, and lingering minstrelsy stereotypes. All of these would find a spot in the musical Show Boat.

The best of science doesn't consist of mathematical models and experiments, as textbooks make it seem. Those come later. It springs fresh from a more primitive mode of thought, wherein the hunter's mind weaves ideas from old facts and fresh metaphors and the scrambled crazy images of things recently seen. To move forward is to concoct new patterns of thought, which in turn dictate the design of the models and experiments. Easy to say, difficult to achieve.

A measly five humans? And you think you can beat me? Hah! I’ve never seen a funnier joke! All this time, you’ve had it easy not encountering me, but now your luck’s run out. Ignorance truly is a sin. Out of respect for that hubris of yours, I shall grant you an agonizing death squirming in my hellish fl—” “Wallys, Explode.

Well, Doctor Dillamond seemed to think they were in questionable taste, given the Banns on Animals Mobility." "Doctor Dillamond, alas," said Madame Morrible, "is a doctor. He is not a poet. He is also a God, and I might ask you girls if we have ever had a great Goat sonneteer or balladeer? Alas, dear Miss Elphaba, Doctor Dillamond doesn't understand the poetic convention of irony. Would you like to define irony for the class, please?" "I don't believe I can, Madame." "Irony, some say, is the art of juxtaposing incongruous parts. One needs a knowing distance. Irony presupposes detachment, which, alas, in the case of Animal Rights, we may forgive Doctor Dillamond for being without." "So that phrase that he objected to - Animals should be seen and not heard - that was ironic?" continued Elphaba, studying her papers and not looking at Madame Morrible. Galinda and her classmates were enthralled, for it was clear that each of the females at opposite ends of the room would have enjoyed seeing the other crumble in a sudden attack of the spleen. "One could consider it in an ironic mode if one chose," said Madame Morrible. "How do you choose?" said Elphaba. "How impertinent!" said Madame Morrible. "Well, but I don't mean impertinence. I'm trying to learn. If you - if anyone - thought that statement was true, then it isn't in conflict with the boring bossy bit that preceded it. It's just argument and conclusion, and I don't see the irony." "You don't see much, Miss Elphaba," said Madame Morrible. "You must learn to put yourself in the shoes of someone wiser than you are, and look from that angle. To be stuck in ignorance, to be circumscribed by the walls of one's own modest acumen, well, it is very sad in one so young and bright." She spit out the last word, and it seemed to Galinda, somehow, a low comment on Elphaba's skin color, which today was indeed lustrous with the effort of public speaking. "But I was trying to put myself in the shoes of Doctor Dillamond," said Elphaba, almost whining, but not giving up. "In the case of poetic interpretation, I venture to suggest, it may indeed be true. Animal should not be heard," snapped Madame Morrible. "Do you mean that ironically?" said Elphaba, but she sat down with her hands over her face and did not look up again for the rest of the session.

Someone told me Umbra said that to his face and got his head chopped off right then and there.” “For real?! No wonder I haven’t seen Umbra around lately.

I was on my own to cover the hundreds of patients there, some of the sickest of the sick. It was on one of those nights that, staggering through a sleep-deprived haze, I got the call. Up until then, all the deaths I had seen were those in which the patient was either dead on arrival or had died during cardiac “codes,” when we try desperately, and nearly always unsuccessfully, to resuscitate. This man was different. He was wide-eyed, gasping for air, his cuffed hands clawing at the bed. The cancer was filling up his lungs with fluid. He was being drowned by lung cancer. While he thrashed desperately, pleading, my mind was in medical mode, all protocols and procedures, but nothing much could be done. The man needed morphine, but that was held on the other side of the ward, and I’d never get to it in time, let alone back to him. I was not popular on the prison floor. I had once reported a guard for beating a sick inmate and was rewarded with death threats. There was no way they’d let me through the gates fast enough. I begged the nurse to try to get some, but she didn’t make it back in time. The man’s coughing turned to gurgling. “Everything’s going to be okay,” I said. Immediately, I thought, What a stupid thing to say to someone choking to death. Just another lie in probably a long line of condescension from other authority figures throughout his life. Helpless, I turned from doctor back to human being. I took his hand in my own, which he then gripped with all his might, tugging me toward his tear-streaked, panic-stricken face. “I’m here,” I said. “I’m right here.” Our gaze remained locked as he suffocated right in front of me. It felt like watching someone being tortured to death. Take a deep breath. Now imagine what it would feel like not to be able to breathe. We all need to take care of our lungs.

That nucleus of new believers constituted the seed for the future. They had been planted by the apostolic team, and were expected to result in continued fruitfulness. This was achieved as those believers lived such good lives among the pagans that truth was revealed. When people see the truth lived out, they want to hear what we have to say. And what they hear makes sense because of what they have seen. The relevance of the truth becomes undeniable. The new crop is harvested in due season, but the mode of farming, this time, is very different from that practiced by an apostolic team. It involves tilling the soil, planting, cultivating, watering, and finally harvesting.

It is readily seen that in the formulation of this Logos theology, the Apologists were largely influenced by Greek modes of thought. The question for them was how they could protect the deposit of faith against those who were real heretics while they were themselves so largely controlled in their thinking by false modes of thought. Here were the Gnostics; they thought of God as the featureless beyond. They brought this featureless beyond into contact with the world of space and time by means of a series of impersonal emanations...The apologists, on the other hand, according to the deposit of faith, thought of the creation or emanation of the Logos as a voluntary act on the part of God. But how would they be able to defend either their doctrine of God or their doctrine of the voluntary procession of the Logos from the personal God against the equivalent teachings of the Gnostics so long as they themselves admitted that God needed an intermediary to make contact with man? If they really held to the God of the Bible there was no room for such an intermediary and if they really held to the personality of God and to the exhaustively personal character of his work with respect either to himself or to the universe, then they would have to renounce their rationalistic efforts...The problem of harmonizing the teaching of the Rule of Faith with the speculations of Greek philosophy would therefore, in the nature of the case, tend to become the problem of defending the deposit of faith against the encroachments of this speculation.

Indeed, both life and time-receptivity—in their intimacy and congenitality—can be mutually defined as nothing but self-interments.1 Only by retreating inwards, into fluency with its own system-states, does the organism progressively separate itself from the causal absolutism of the surrounding milieu, obtaining ever more functional leeway and behavioural lability via increasing delamination from its immediate environs. (This is why the CNS has long been seen as the organ of individuation.) The ability to do things is arrived at in this way: this goes for the capacity to digest the outside world as much as the possibility of motile—rather than sessile—modes of life within it. Locomotive autonomy—across all relevant modalities, whether bioenergetic or biomechanical—is bequeathed by potentiating implosivity. First emerging as the outpouching of a complexifying gut, then as the innervating escape into the organism’s own CNS-simulation, and finally as the deposition of an empowering yet finitude-entrenching recognitive encasement, evolution’s ongoing investment into its own systemic insularity migrates outwards from gastronomic, to phaneroscopic, to juridical domains—all in step with incremental chronognostic range.

It is readily seen that in the formulation of this Logos theology, the Apologists were largely influenced by Greek modes of though. The question for them was how they could protect the deposit of faith against those who were real heretics while they were themselves so largely controlled in their thinking by false modes of thought. Here were the Gnostics; they thought of God as the featureless beyond. They brought this featureless beyond into contact with the world of space and time by means of a series of impersonal emanations...The apologists, on the other hand, according to the deposit of faith, thought of the creation or emanation of the Logos as a voluntary act on the part of God. But how would they be able to defend either their doctrine of God or their doctrine of the voluntary procession of the Logos from the personal God against the equivalent teachings of the Gnostics so long as they themselves admitted that God needed an intermediary to make contact with man? If they really held to the God of the Bible there was no room for such an intermediary and if they really held to the personality of God and to the exhaustively personal character of his work with respect either to himself or to the universe, then they would have to renounce their rationalistic efforts...The problem of harmonizing the teaching of the Rule of Faith with the speculations of Greek philosophy would therefore, in the nature of the case, tend to become the problem of defending the deposit of faith against the encroachments of this speculation.

I could hear talking, singing, shouting, crying, and other sounds, and I noticed everybody wore different clothes on that day. Men and women with fine clothes were going down there, and soon two or three men wearing long black coats passed me and followed the crowd. Everybody respected those fellows, and I decided they were the medicine men. I resolved to see what was going on down there, so I slipped through the bushes and watched them. I saw one of the men whom I thought was a medicine man get up and read something out of a book; occasionally he would look at his congregation and then up, and I wondered why he did not smoke; then I concluded it was a council of war, but there were too many squaws there for that. The audience rose and sang, then they all got down on their knees and covered up their faces; some groaned while others wept, and one man mumbled a lot of words; then they all got up and sang a song. The medicine man came to the front and went through a long talk and gesticulations and everybody watched him. The sober-looking man with the long coat mumbled something at first, but gradually grew louder and began singing off his speech, while the tear drops trickled down his cheeks and his face wore a sad expression. His audience seemed to lean forward and drink in every word he said. He kept talking and all the people arose and commingled their voices in a mighty chorus, while the melodious strains floated on the zephyr breeze and reached my ears and seemed as a balm to the aching pains of my breaking heart. Then shouts of laughter, shrill screams, merry faces, sad-eyed spectators, some shouted, others rushed to the center and began dancing, shaking hands and general confusion reigned supreme. It was a sure-enough old fashion Methodist shouting meeting, but of course I did not know this. I thought it must be a new kind of a war dance, rain dance or some kind of a religious ceremony, so I rushed in, gave the Comanche yell, cleared several benches and landed in the midst of the revival. My manner of worship did not suit those white people and they stampeded, leaving me “monarch of all I surveyed.” I gave a few more whoops and a little dance anyway, and looked around to see what had become of all the council, and I saw the big medicine man tearing along with his coat tails flapping as he headed for my mother’s home. My people never permitted me to go to another Methodist revival until I could understand English and knew how to behave myself. True, I broke up the meeting that day, but I was just as earnest, just as fervent, just as candid and sincere as the most sanctified among them, only my mode did not conform to their theories. I have seen just as much earnestness and less hypocrisy among the Indians in their worship as I ever have seen since I came among the whites.

The B.’s were well aware that the protocols and conventions of nonautistic society were opaque to them, and that they were required to “ape human behavior” at work, as Mr. B. put it, to avoid alarming their professional colleagues. But Sacks reported that they had come to feel that their autism, “while it may be seen as a medical condition, and pathologized as a syndrome, must also be seen as a whole mode of being, a deeply different mode or identity, one that needs to be conscious (and proud) of itself.” At home with other members of their tribe, in an environment designed for their comfort, they didn’t feel disabled; they just felt different from their neighbors.

As for the negation of the Christian Trinity in the Quran - and this negation is extrinsic and conditional - we must take account of certain shades of meaning. The Trinity can be envisaged according to a "vertical" perspective or according to either of two "horizontal" perspectives, one of them being supreme and the other not. The vertical perspective- Beyond-Being, Being and Existence - envisages the hypostases as "descending" from Unity or from the Absolute - or from the Essence it could be said - which means that it envisages the degrees of Reality. The supreme horizontal perspective corresponds to the Vedantic triad Sat (supraontological Reality), Chit (Absolute Consciousness) and Ananda (Infinite Beatitude), which means that it envisages the Trinity inasmuch as It is hidden in Unity(1). The non-supreme horizontal perspective on the contrary situates Unity as an essence hidden within the Trinity, which is then ontological and represents the three fundamental aspects or modes of Pure Being, whence the triad : Being, Wisdom, Will (Father, Son, Spirit). Now the concept of a Trinity seen as a deployment (tajalli) of Unity or of the Absolute is in no way opposed to the unitary doctrine of Islam ; what is opposed to it is solely the attribution of absoluteness to the Trinity alone, or even to the ontological Trinity alone, as it is envisaged exoterically. This last point of view does not, strictly speaking, attain to the Absolute and this is as much as to say that it attributes an absolute character to what is relative and is ignorant of Maya and the degrees of reality or of illusion ; it does not conceive of the metaphysical - but not pantheistic - identity between manifestation and the Principle; still less, therefore, does it conceive of the consequence this identity implies from the point of view of the intellect and the knowledge which delivers. (1) The Absolute is not the Absolute inasmuch as it contains aspects, but inasmuch as It transcends them; inasmuch as It is Trinity It is therefore not Absolute.

Second, we must be wary of attempts to use one mode of appeal to Scripture to override the witness of the New Testament in another mode. Niebuhr, as we have seen, engages in this sort of hermeneutical trumping of the text in “The Relevance of an Impossible Ethical Ideal,” when he argues that fidelity to the ideal of love exemplified in Jesus sometimes requires us to use violence to seek justice; thus, adherence to Jesus’ love ideal requires rejection (in practice) of Jesus’ explicit but unrealistic teaching against violence in the Sermon on the Mount. A community that has been taught to see the world through Matthew’s eyes, however, will sense that something has gone awry here. In fact, Niebuhr’s argument is finally a sophisticated dodge of Jesus’ call to costly discipleship, allowing us to call Jesus “Lord, Lord,” without doing what he commands.

The most important thing for you to do,” he’d said, “is to make your aura as benign as possible.” “My aura? You mean, what, like my chi or something? Give off warm vibes before I blow them all away?” “You laugh, but it's true. The best close-in killers are able to mask that predatory vibration they send out, the thing that tickles your animal hindbrain when you're on the receiving end and causes all the hairs on your neck to stand up, the old ancestral genetic early-warning radar that told you something had you zeroed in and was moving to make the kill.” “Are you saying they'll be able to sense I'm going to kill them?” I had asked. “If they are good at their jobs, yes. A good bodyguard, really anyone with true combat instincts, can tune in on that aggressive mental energy when it's pointed their way. For most people, it only works at a subconscious level - like instinctively moving out of the way of someone because they make you uneasy and you can't quite put your finger on why, or turning around for no reason and seeing that someone across the room is glaring at you. We all do it from time to time, but it's not conscious. But the real survivors, the operators who dodge those shots that should have taken them down, but they somehow avoid at the last millisecond, those people can use their inner threat radar actively, and can pick up on the predatory vibe coming their way.” “So you're saying I need to act casual, and not give them the stink-eye to keep from tipping them off.” “It’s more than that. You need to learn how to control that aggressive aura, make it work for you. A good killer can put themselves into stealth mode right up to when they pull the trigger, and then when all the innocent bystanders are getting in the way and slowing you down, milling about in a panic, you dial it up all the way and blast it out like the bow-wave on a ship running at flank speed. You can clear a path through the crowd; they'll get out of your way without even knowing why. I've made it work for me, and I’ve seen others do it as well. It's just another weapon in your arsenal.” And so, I did

the New Testament contains no passages that clearly articulate a rule against homosexual practices. The Leviticus texts, of course, bluntly and explicitly prohibit male homosexual acts in a rule form. Paul, as we have seen, presupposes this prohibition—indeed, there may be an allusion in Romans 1:32 to Leviticus 20:13, with its prescription of the death penalty for a man who “lies with a male as with a woman”—but he neither repeats it explicitly nor issues any new rules on the subject. Consequently, if New Testament texts are to function normatively in the mode in which they speak, no direct appeal to Romans 1 as a source for rules about sexual conduct is possible. Similarly, 1 Corinthians 6:9–11 states no rule to govern the conduct of Christians; rather, it declares that they have already been transferred from an old life of sin to a new life of belonging to Jesus Christ. In other words, it presents a descriptive account of the new symbolic world within which discernments about Christian conduct are to be made (see further on this below).

Scientists have offered the illustration of a rapidly moving wheel, top, or cylinder, to show the effects of increasing rates of vibration. The illustration supposes a wheel, top, or revolving cylinder, running at a low rate of speed — we will call this revolving thing "the object" in following out the illustration. Let us suppose the object moving slowly. It may be seen readily, but no sound of its movement reaches the ear. The speed is gradually increased. In a few moments its movement becomes so rapid that a deep growl or low note may be heard. Then as the rate is increased the note rises one in the musical scale. Then, the motion being still further increased, the next highest note is distinguished. Then, one after another, all the notes of the musical scale appear, rising higher and higher as the motion is increased. Finally when the motions have reached a certain rate the final note perceptible to human ears is reached and the shrill, piercing shriek dies away, and silence follows. No sound is heard from the revolving object, the rate of motion being so high that the human ear cannot register the vibrations. Then comes the perception of rising degrees of Heat. Then after quite a time the eye catches a glimpse of the object becoming a dull dark reddish color. As the rate increases, the red becomes brighter. Then as the speed is increased, the red melts into an orange. Then the orange melts into a yellow. Then follow, successively, the shades of green, blue, indigo, and finally violet, as the rate of speed increases. Then the violet shades away, and all color disappears, the human eye not being able to register them. But there are invisible rays emanating from the revolving object, the rays that are used in photographing, and other subtle rays of light. Then begin to manifest the peculiar rays known as the "X Rays," etc., as the constitution of the object changes. Electricity and Magnetism are emitted when tile appropriate rate of vibration is attained. When the object reaches a certain rate of vibration its molecules disintegrate, and resolve themselves into the original elements or atoms. Then the atoms, following the Principle of Vibration, are separated into the countless corpuscles of which they are composed. And finally, even the corpuscles disappear and the object may be said to be composed of The Ethereal Substance. Science does not dare to follow the illustration further, but the Hermetists teach that if the vibrations be continually increased the object would mount up the successive states of manifestation and would in turn manifest the various mental stages, and then on Spiritward, until it would finally re-enter THE ALL, which is Absolute Spirit. The "object," however, would have ceased to be an "object" long before the stage of Ethereal Substance was reached, but otherwise the illustration is correct inasmuch as it shows the effect of constantly increased rates and modes of vibration. It must be remembered, in the above illustration, that at the stages at which the "object" throws off vibrations of light, heat, etc., it is not actually "resolved" into those forms of energy (which are much higher in the scale), but simply that it reaches a degree of vibration in which those forms of energy are liberated, in a degree, from the confining influences of its molecules, atoms and corpuscles, as the case may be. These forms of energy, although much higher in the scale than matter, are imprisoned and confined in the material combinations, by reason of the energies manifesting through, and using material forms, but thus becoming entangled and confined in their creations of material forms, which, to an extent, is true of all creations, the creating force becoming involved in its creation.

Because globalization and technology are different modes of progress, it’s possible to have both, either, or neither at the same time. For example, 1815 to 1914 was a period of both rapid technological development and rapid globalization. Between the First World War and Kissinger’s trip to reopen relations with China in 1971, there was rapid technological development but not much globalization. Since 1971, we have seen rapid globalization along with limited technological development, mostly confined to IT. This age of globalization has made it easy to imagine that the decades ahead will bring more convergence and more sameness. But I don’t think that’s true. [...] Most people think the future of the world will be defined by globalization, but the truth is that technology matters more. Without technological change, if China doubles its energy production over the next two decades, it will also double its air pollution. If every one of India’s hundreds of millions of households were to live the way Americans already do—using only today’s tools—the result would be environmentally catastrophic. In a world of scarce resources, globalization without new technology is unsustainable.

Programmers who have worked with (or even just seen applications developed in) libraries such as Borland’s TurboWindows (for DOS) will be familiar with how many of these features can look very attractive in text-​mode consoles.

There are traditionally six modes of existence that are not conducive to spiritual growth. It is said that a predominance of any one particular type of negativity results in rebirth in the most appropriate mode. Thus, pride leads to rebirth as a god, jealousy as a demi-god, attachment as a human being, stupidity as an animal, greed as a hungry ghost and hatred as a hell denizen. If we choose, we do not have to understand these modes of existence solely in literal terms. Figuratively speaking, these modes can be seen as psychological states, given the Buddhist idea that all things are shaped and formed by the mind.