Seminar Ending Quotes

On a blustery October night in a church outside Minneapolis, several hundred believers had gathered for a three-day seminar. I began with a one-hour presentation on the gospel of grace and the reality of Salvation. Using Scripture, story, symbolism, and personal experience, I focused on the total sufficiency of the redeeming work of Jesus Christ on Calvary. The service ended with a song and a prayer. Leaving the church by a side door, the pastor turned to his associate and fumed, 'Humph, that airhead didn't say one thing about what we have to do to earn our salvation!' Something is radically wrong.

A seminar’s value begins the moment we start attending, and the key to extracting the full value is putting what we learn there into practice the moment the course ends.

If one follows what is in one’s heart (let’s leave out mind for the moment), one ends up with what one truly values and loves in life—and one acts accordingly. One’s own private indulgent cyclic habitual reactive subjective transitory feelings are, hopefully, not at the head of that list.

From the hood of his car, he hefted a large green insulated pack - the kind Fadlan's Falafel used for deliveries. "This is for you, Magnus. I hope you enjoy." The scent of fresh falafel wafted out. True, I'd eaten falafel just a few hours ago, but my stomach growled because ... well, more falafel. "Man, you're the best. I can't believe - Wait. You're in the middle of a fast and you brought me food? That seems wrong." "Just because I'm fasting doesn't mean you can't enjoy." He clapped me on my shoulder. "You'll be in my prayers. All of you." I knew he was sincere. Me, I was an atheist. I only prayed sarcastically to my own father for a better colour of boat. Learning about the existence of Norse deities and the Nine Worlds had just made me more convinced that there was no grand divine plan. What kind of God would allow Zeus and Odin to run around the same cosmos, both claiming to be the king of creation, smiting mortals with lightning bolts and giving motivational seminars? Bur Amir was a man of faith. He and Samirah believed in something bigger, a cosmic force that actually cared about humans. I suppose it was kind of comforting to know Amir had my back in the prayer department, even if I doubted there was anybody at the end of that line. "Thanks, man." I shook his hand one last time.

It may take a decade or two before the extent of Shakespeare's collaboration passes from the graduate seminar to the undergraduate lecture, and finally to popular biography, by which time it will be one of those things about Shakespeare that we thought we knew all along. Right now, though, for those who teach the plays and write about his life, it hasn't been easy abandoning old habits of mind. I know that I am not alone in struggling to come to terms with how profoundly it alters one's sense of how Shakespeare wrote, especially toward the end of his career when he coauthored half of his last ten plays. For intermixed with five that he wrote alone, Antony and Cleopatra, Coriolanus, The Winter's Tale, Cymbeline, and The Tempest, are Timon of Athens (written with Thomas Middleton), Pericles (written with George Wilkins), and Henry the Eighth, the lost Cardenio, and The Two Noble Kinsmen (all written with John Fletcher).

The seminar was long and boring and Quinn was seriously cranky. He did not want to go through another two days of sitting through watching some stick-up-his-ass talk about shit he already knew. Margot paid attention for the first half of it, but she started to get bored, also. And when Margot gets bored, she fidgets. Quinn almost strangled her today. He thought about many creative ways to end her fidgeting, many of them involved duct tape. Duct tape was a man’s best friend after all...no wait, that was dogs.

In making a clear distinction between desire (answer) and yearning (question), we inevitably end up back at personal purpose.

Christ offers a level of rest that no seminar, tranquilizer, counselor, or vacation can deliver. It is the deep soul rest of serving one Master and pulling with Him on the light end of an easy yoke.

In the end I signed up for a different Spanish film seminar, taught in Spanish, by an adjunct instructor. The adjunct instructor also said stupid things, but they were in Spanish, so you learned more.

Some take pains to be biblical, but many [Christian financial teachers, writers, investment counselors, and seminar leaders] simply parrot their secular colleagues. Other than beginning and ending with prayer, mentioning Christ, and sprinkling in some Bible verses, there's no fundamental difference. They reinforce people's materialist attitudes and lifestyles. They suggest a variety of profitable plans in which people can spend or stockpile the bulk of their resources. In short, to borrow a term from Jesus, some Christian financial experts are helping people to be the most successful 'rich fools' they can be.

There's folly in her stride that's the rumor justified by lies I've seen her up close beneath the sheets and sometime during the summer she was mine for a few sweet months in the fall and parts of December ((( To get to the heart of this unsolvable equation, one must first become familiar with the physical, emotional, and immaterial makeup as to what constitutes both war and peace. ))) I found her looking through a window the same window I'd been looking through She smiled and her eyes never faltered this folly was a crime ((( The very essence of war is destructive, though throughout the years utilized as a means of creating peace, such an equation might seem paradoxical to the untrained eye. Some might say using evil to defeat evil is counterproductive, and gives more meaning to the word “futile”. Others, like Edmund Burke, would argue that “the only thing necessary for the triumph of evil is for good men and women to do nothing.” ))) She had an identity I could identify with something my fingertips could caress in the night ((( There is such a limitless landscape within the mind, no two minds are alike. And this is why as a race we will forever be at war with each other. What constitutes peace is in the mind of the beholder. ))) Have you heard the argument? This displacement of men and women and women and men the minds we all have the beliefs we all share Slipping inside of us thoughts and religions and bodies all bare ((( “Without darkness, there can be no light,” he once said. To demonstrate this theory, during one of his seminars he held a piece of white chalk and drew a line down the center of a blackboard. Explaining that without the blackness of the board, the white line would be invisible. ))) When she left she kissed with eyes open I knew this because I'd done the same Sometimes we saw eye to eye like that Very briefly, she considered an apotheosis a synthesis a rendering of her folly into solidarity ((( To believe that a world-wide lay down of arms is possible, however, is the delusion of the pacifist; the dream of the optimist; and the joke of the realist. Diplomacy only goes so far, and in spite of our efforts to fight with words- there are times when drawing swords of a very different nature are surely called for. ))) Experiencing the subsequent sunrise inhaling and drinking breaking mirrors and regurgitating just to start again all in all I was just another gash in the bark ((( Plato once said: “Only the dead have seen the end of war.” Perhaps the death of us all is called for in this time of emotional desperation. War is a product of the mind; only with the death of such will come the end of the bloodshed. Though this may be a fairly realistic view of such an issue, perhaps there is an optimistic outlook on the horizon. Not every sword is double edged, but every coin is double sided. ))) Leaving town and throwing shit out the window drinking boroughs and borrowing spare change I glimpsed the rear view mirror stole a glimpse really I've believed in looking back for a while it helps to have one last view a reminder in case one ever decides to rebel in the event the self regresses and makes the declaration of devastation once more ((( Thus, if we wish to eliminate the threat of war today- complete human annihilation may be called for. )))

Truth, or mystery basically, seeks the expression of itself. That is, evolution exists to create more mystery, not to answer or end the existing mysteries. This is why with every “truth” revealed, or every answer given, all that actually occurs is the creation of yet a more complex and mysterious question.

I will also talk about my experience of growing up in the former Soviet Union, where mathematics became an outpost of freedom in the face of an oppressive regime. I was denied entrance to Moscow State University because of the discriminatory policies of the Soviet Union. The doors were slammed shut in front of me. I was an outcast. But I didn’t give up. I would sneak into the University to attend lectures and seminars. I would read math books on my own, sometimes late at night. And in the end, I was able to hack the system. They didn’t let me in through the front door; I flew in through a window. When you are in love, who can stop you?

Often we are led to a wall, it is too high, we cannot get over it and we stand there and stare at it. Rationalism says, “There is no getting over it, just go away.” Yet natural development has led the patient up to an almost impossible situation to show him that this is the end of his rational solutions. It is meant that he should get there, and perhaps stay there, make roots and grow like a tree; in time overcome the obstacle, grow over the wall. There are things in our psychology that cannot be answered today. You may be up against a stone wall but you should stay there and grow, and in six weeks or a year you have grown over it. The I Ching expresses that beautifully. A similar situation which looks quite hopeless is depicted thus: “a goat butts against a hedge and gets its horns entangled.” But in the next line: “The hedge opens; there is no entanglement/ Power depends upon the axle of a big cart.” So if you could stop butting against the fence you would not get your horns entangles, and presently you would have the power of a cart with four wheels. There is another way in nature, the way of a tree…The tree stands still and grows and makes roots and eventually overcomes the obstacle. [The Seminars. Volume One, Dream Analysis: Notes of the seminar given in 1928-30. p.249]

Ironically, many of the institutions that run the economy, such as medicine, education, law and even psychology are largely dependent upon failing health. If you add up the amounts of money exchanged in the control, anticipation and reaction to failing health (insurance, pharmaceutical research and products, reactive or compensatory medicine, related legal issues, consultation and therapy for those who are unwilling to improve their physical health and claim or believe the problem is elsewhere, etc.), you end up with an enormous chunk. To keep that moving, we need people to be sick. Then we have the extreme social emphasis placed on the pursuit and maintenance of a lifestyle based on making money at any cost, often at the sacrifice of health, sanity and well-being.

It seems that it is incredibly easy to end up on the slippery slope where something about ourselves, our faithfulness in this case, becomes more important than our partner. The Otherness of the other again drops out of the picture, and we wind up dealing with the One (an idea, ideal, or signifier), not the Other. Libido becomes inextricably bound up with the symbolic, steering clear of the real.

The deeper the worry, the greater the tragedy becomes, the more he loses himself in the enthusiasm of the divine mania. And that is prepared here. To a man like Nietzsche, gripped by an extraordinary suffering, it is a real consolation when somebody says: "All that terrible trouble which burns you now with the tortures of hell, will come to an end; you will go to sleep and not know what is happening to your body." If you have ever experienced such a state of oblivion in your life, where only your body lives, then you know all the bliss of the Dionysian revelation. And Nietzsche had that revelation. Jung, C. G.. Nietzsche's Zarathustra: Notes of the Seminar given in 1934-1939. Two Volumes: 1-2, unabridged (Jung Seminars) (p. 144)

If people have no respect for God, no love for their Maker, I would ask the question another way: Why not pillage, rape, persecute and murder? If it feels good, and they can get away with it, why not? If God is dead or does not exist, as these people believe, why are not all things permitted? Why should they restrain themselves? Because it’s just wrong? Because it’s not the way civilized people behave? Because what goes around comes around? Because they’ll end up feeling terrible inside? Within tidy circles of properly socialized and reasonable people, such appeals can seem like they actually have the power to restrain people from doing what they otherwise feel like doing. But in the real world outside the philosophy seminar room, oppressors frankly don’t care that you think it’s just wrong. Who are you, they ask, to foist your random moral intuition on them? Who are you to tell them or the lords of the Third Reich what civilized people should and should not do? If what goes around tends to come around, then there’s no moral problem, only a practical problem of making sure it doesn’t come around to you. They think, Fine, if being brutal makes you feel terrible inside, then don’t do it. But it makes me feel powerful, alive, exhilarated and masterful, so quit whining — unless you want to try to stop me. This description of a dark Nietzschean world of self-will — a vacuum devoid of moral authority or spiritual resources for good — used to sen excessively melodramatic to me. But then I got out more. The world is truly full of brutal oppression because humans have rejected their Maker, the source of all goodness, mercy, compassion, truth, justice, and love.

THE PAYOFF IS EXTRAORDINARY I was giving a seminar in Detroit a couple of years ago when a young man, about thirty years old, came up to me at the break. He told me that he had first come to my seminar and heard my “3 Percent Rule” about ten years ago. At that time, he had dropped out of college, was living at home, driving an old car, and earning about $20,000 a year as an office-to-office salesman. He decided after the seminar that he was going to apply the 3 Percent Rule to himself, and he did so immediately. He calculated 3 percent of his income of $20,000 would be $600. He began to buy sales books and read them every day. He invested in two audio-learning programs on sales and time management. He took one sales seminar. He invested the entire $600 in himself, in learning to become better. That year, his income went from $20,000 to $30,000, an increase of 50 percent. He said he could trace the increase with great accuracy to the things he had learned and applied from the books he had read and the audio programs he had listened to. So the following year, he invested 3 percent of $30,000, a total of $900, back into himself. That year, his income jumped from $30,000 to $50,000. He began to think, “If my income goes up at 50 percent per year by investing 3 percent back into myself, what would happen if I invested 5 percent? KEEP RAISING THE BAR The next year, he invested 5 percent of his income, $2,500, into his learning program. He took more seminars, traveled cross-country to a conference, bought more audio- and video-learning programs, and even hired a part-time coach. And that year, his income doubled to $100,000. After that, like playing Texas Hold-Em, he decided to go “all in” and raise his investment into himself to 10 percent per year. He told me that he had been doing this every since. I asked him, “How has investing 10 percent of your income back into yourself affected your income?” He smiled and said, “I passed a million dollars in personal income last year. And I still invest 10 percent of my income in myself every single year.” I said, “That’s a lot of money. How do you manage to spend that much money on personal development?” He said, “It’s hard! I have to start spending money on myself in January in order to invest it all by the end of the year. I have an image coach, a sales coach, and a speaking coach. I have a large library in my home with every book, audio program, and video program on sales and personal success I can find. I attend conferences, both nationally and internationally in my field. And my income keeps going up and up every year.

And like so many of us in youth ministry, he explains at the end of the letter that he felt small next to the significance of the boy’s deep theological question. It is more than ironic that the arrogant young man felt insecure next to the ten-year-old’s question. Bonhoeffer never doubted himself in defense of his dissertation or while wrestling with Harnack in his seminars. But in the shadow of the ten-year-old and his cosmic question raised by the lived sorrow over his dead dog, the overly confident Bonhoeffer sits in fear and trembling.

We completed meetings with leaders from over a dozen ministries over a ten-day period. Toward the end of our journey, we asked our Sri Lankan host for his feedback. After about the fourth day, he had become convinced that we were actually there to listen, so his feedback was honest. He said (and I'm paraphrasing): Paul and Christie, you and your leadership training are welcome here in Sri Lanka. If you host your training in a nice Colombo (Sri Lanka's capital) hotel with a nice venue and a buffet lunch, we can get fifty to one hundred pastors and ministry leaders to come. They will come, and you can get some great pictures for your newsletter. Then, after the seminar, they will take your manual home with them and put it on the shelf with [U.S. megachurch pastor's] training manual and [another U.S. megachurch pastor's] training manual and [a well-known U.S. leadership trainer's] training manual, and they will go about their own ministry in their own way.

Fame in this country is a religion that demands human sacrifice, a religion to which I do not wish to belong. You start to take yourself so seriously—I saw it happening to me, after I had written my first book at the age of 23. I’d give lectures or seminars, people would tell me how amazingly great I was, and sooner or later, you believe them. You end up exactly with what Oscar Levant said to George Gershwin: “Tell me, George, if you had it to do all over again, would you still fall in love with yourself?” After

You don’t need another book, seminar or coaching program. Though these can dramatically accelerate your process, you really do have everything you need right now inside yourself. Your work, at the end of the day, is simply realizing this. Your need to be different, or to have something else to feel better, is rooted in lies; you can feel better right now, without changing a thing. What’s keeping you from being happy right here, right now, in middle of your process? When you realize there is nothing to fix, you will know that the answer is “Nothing”.

Nor, indeed, that Erman and Sethe had similarly described that period in the Berlin seminars, thus colouring the background against which Gardiner and Breasted and later generations would transcribe and translate the Lamentations, Admonitions and Disputes. They had seen the worm within the rose. The mighty kingdom that had built the Memphite pyramids, so it was generally agreed, had suffered a similar fate to the Roman Empire as envisaged by the Victorians: weak government and moral decadence had occasioned a descent to anarchy. In reality, however, there is little evidence that pharaoh had controlled a highly structured bureaucracy similar to that of a contemporary state, and modern archaeology and the standing monuments tell a very different story: that, for example, the ending of the 400-year activity of making monuments from blocks of stone had been part-provoked by changes in the environment

The Lord can lead us into many circumstances where it is extremely important to do exactly as he says. We are not to just repeat what someone taught us in some course or seminar. God knows how the difficult people of this world operate. We cannot win by arguing with them. The only way to convince them is to work and operate according to the ways of the Lord.

Nwunye m, sometimes life begins when marriage ends.” “You and your university talk. Is this what you tell your students?” Mama was smiling. “Seriously, yes. But they marry earlier and earlier these days. What is the use of a degree, they ask me, when we cannot find a job after graduation?” “At least somebody will take care of them when they marry.” “I don’t know who will take care of whom. Six girls in my first-year seminar class are married, their husbands visit in Mercedes and Lexus cars every weekend, their husbands buy them stereos and textbooks and refrigerators, and when they graduate, the husbands own them and their degrees. Don’t you see?” Mama shook her head. “University talk again. A husband crowns a woman’s life, Ifeoma. It is what they want.” “It is what they think they want. But how can I blame them? Look what this military tyrant is doing to our country.

My freshmen seminar professor had warned our class that Harvard was an institution on a scale we could not imagine: "Harvard will change you by the end of your four years, but don't expect to change it." It wouldn't be surprising if an institution that prided itself on being older than the US government might have behaved as though it were accountable only to itself.

These differences between the sexes emerge early on. A Canadian study invited boys and girls aged nine and ten to play games that measured competitiveness. Girls were reluctant to take toys away from each other unless it was the only way to win, but boys claimed toys regardless of how this affected the game’s outcome. Girls competed only if necessary, but boys seemed to do so just for the sake of it. Similarly, upon meeting for the first time, men check each other out by picking something “anything” to fight over, often getting worked up about a topic they normally don’t care about. They adopt threatening body postures’ legs apart and chests pushed out, make expansive gestures, speak with booming voices, utter veiled insults, make risque jokes, and so on. They desperately want to find out where they stand relative to one another. They hope to impress the others sufficiently that the outcome will be in their favor. This is a predictable event on the first day of an academic gathering when egos from the far corners of the globe face each other in a seminar room or, for that matter, at a bar. Unlike the women, who tend to stay on the sidelines, the men get so involved in the ensuing intellectual jostle that they sometimes turn red or white. What chimpanzees do with charging displays’ with their hair on end, drumming on anything that amplifies sound, uprooting little trees as they go, the human male does in the more civilized manner of making mincemeat of someone else’s arguments or, more primitively, giving others no time to open their mouths. Clarification of the hierarchy is a top priority. Invariably, the next encounter among the same men will be calmer, meaning that something has been settled, though it’s hard to know what exactly that is.

Psychologically Safe but Brutally Candid: We all love the freedom to speak our minds without fear—we all want to be heard—but psychological safety is a two-way street. If it is safe for me to criticize your ideas, it must also be safe for you to criticize mine. Most of us feel much more comfortable being on the giving rather than the receiving end of critical feedback. I have experienced the “joys” of tough feedback firsthand. As an academic for the past thirty years, I have presented my work in many seminars and scholarly conferences. The norm in these events is for the audience to poke holes in the presenter’s work. Their job is to be skeptical about the data, methods, logic, and conclusions. We all know that such feedback is essential to improving our scholarly work. As academics, we could not succeed without it. But anyone who tells you that they enjoy getting utterly hammered in front of a room full of their peers is either disingenuous or has a warped sense of pleasure.

and I even buy olives once in a while.”22 Bob’s staff, business partners, and customers were barely aware of the silent partner who held his world together. Shirleigh tirelessly answered every call to duty, from packing theremin kits or feeding 30 seminar participants on a $35-a-month food budget, to balancing the company books. She managed every household and mothering duty—cleaning, canning, cooking, baking, laundry, naptime, trips to the library, bedtime stories—and stole a few spare moments for herself to read a magazine. Her cycle of chores ran in a never-ending loop. Her situation, whether she realized it or not, typified the plight of most American women of her generation.

What to do to be an Expert in Freelancing? What is Freelancing? We already know that, Now let's see What to do to be an Expert in Freelancing - Things to do for Self Development: Get positive feedback from clients by practicing what you are good at, and finding work that matches your skills. This is the key to your improvement and the first step to success. When you start to succeed, choose the opportunities that work best for you. Use the time appropriately and fully. Some of the processes of Self-Presentation after Self-Development are discussed below - Process of Introducing Yourself: 1. Enhance your profile and build your portfolio with accurate information about yourself. 2. Create your own signature that will identify you in your work. 3. Always use your own photo and signature for original work. 4. Run your own campaign. For example: commenting on others' posts, making full use of social sites, keeping in touch with others, doing service work, teaching others, participating in various seminars, and distributing leaflets or posters. Showing Professionalism: How to express or calculate that you are a professional? There are many ways, by which you can easily express that you are a professional entrepreneur or employee. The ways are: 1. Professionals never work for free, so before starting a job, you must be sure about the remuneration. 2. Professionals don't work on balance, if you want to show professionalism you must pay in cash or promise to pay half in advance and the rest at the end of the job. 3. A professional never lacks any research or communication for his work. Win the Client's Heart: There are thousands of freelancers in front of a client for a job, but only one gets the job. The person who got the job got it because he presented himself in the client's mind. Mistakes to Avoid: Only humans are fallible. It is natural for people to make mistakes, but if people can't learn from those mistakes then it is better not to make such mistakes. The Mistakes are: 1. Failure to identify oneself. 2. Show Engagement. 3. Lack of communication with the client etc. Being Punctual: It is wise to do the work on time. Never leave work. Because if you leave work, the amount of work will increase and not decrease. Therefore, it is better to do the work of time in time and move towards the formation of life by being respectful of time. So, if the above tasks are done or followed correctly, achieving success as a freelancer is just a saying. To make yourself a successful and efficient freelancer, the importance and importance of the above topics is immense.

Sometimes it seems that the biggest risk they can imagine is to say something out loud. I know that they are afraid of saying the wrong thing and being laughed at. But I want them to speak despite this fear. Because I worry that if students are quiet about their ideas in class perhaps they will be quiet about other things too. Things they should not be quiet about. If they cannot talk in class, how will they speak out if they get harassed, or discriminated against, or hurt? I thought about this question when a student came to my office to ask about the end-of-term essay for my course. We had a lively conversation about the module and her ideas. She was smart and insightful and articulate. Yet in eight weeks I’d never heard her express an opinion during a seminar. “Would you make these points next week in class?” I asked her. She mutely shook her head. “You’re really good,” I said. She looked surprised. And my heart sank. I knew this young woman was being quiet for a very particular reason: she is a girl and girls are taught to be quiet, taught that they are not good enough to be heard. The exceptional ones who risk saying something—anything—also risk being perceived as brash or arrogant. They were not born with these fears. They were not born feeling inferior. They were taught it. I know this because I was also taught it.

INTERVENTION: People speak about a New Society. Will psychoanalysis have a function in that society nd what will it be? A society is not something that can be defined just like that. What I am trying to spell out, because psychoanalysis gives me the evidence for it, is what dominates it, namely, the practice of language. Aphasia means that there is something that has broken down in this respect . Just think that there are people who happen to have things in their brain who no longer have any idea how to manage with language. That makes them somewhat crippled. INTERVERNTION: One could say that Lenin almost became aphasic . If you had a bit of patience, and if you really wanted our impromptus to continue, I would tell you that, always, the revolutionary aspiration has only a single possible outcome-of ending up as the master 's discourse. This is what experience has proved. What you aspire to as revolutionaries is a master. You will get one.

INTERVENTION: People speak about a New Society. Will psychoanalysis have a function in that society and what will it be? A society is not something that can be defined just like that. What I am trying to spell out, because psychoanalysis gives me the evidence for it, is what dominates it, namely, the practice of language. Aphasia means that there is something that has broken down in this respect . Just think that there are people who happen to have things in their brain who no longer have any idea how to manage with language. That makes them somewhat crippled. INTERVERNTION: One could say that Lenin almost became aphasic . If you had a bit of patience, and if you really wanted our impromptus to continue, I would tell you that, always, the revolutionary aspiration has only a single possible outcome-of ending up as the master 's discourse. This is what experience has proved. What you aspire to as revolutionaries is a master. You will get one.

INTERVENTION: People speak about a New Society. Will psychoanalysis have a function in that society and what will it be? A society is not something that can be defined just like that. What I am trying to spell out, because psychoanalysis gives me the evidence for it, is what dominates it, namely, the practice of language. Aphasia means that there is something that has broken down in this respect . Just think that there are people who happen to have things in their brain who no longer have any idea how to manage with language. That makes them somewhat crippled. INTERVERNTION: One could say that Lenin almost became aphasic . If you had a bit of patience, and if you really wanted our impromptus to continue, I would tell you that, always, the revolutionary aspiration has only a single possible outcome-of ending up as the master 's discourse. This is what experience has proved. What you aspire to as revolutionaries is a master. You will get one.

INTERVENTION: People speak about a New Society. Will psychoanalysis have a function in that society and what will it be? A society is not something that can be defined just like that. What I am trying to spell out, because psychoanalysis gives me the evidence for it, is what dominates it, namely, the practice of language. Aphasia means that there is something that has broken down in this respect . Just think that there are people who happen to have things in their brain who no longer have any idea how to manage with language. That makes them somewhat crippled. INTERVERNTION: One could say that Lenin almost became aphasic . If you had a bit of patience, and if you really wanted our impromptus to continue, I would tell you that, always, the revolutionary aspiration has only a single possible outcome-of ending up as the master 's discourse. This is what experience has proved. What you aspire to as revolutionaries is a master. You will get one.

Freedom and responsibility themselves are at stake. One does not find freedom or enact responsibility by surrendering to another’s conceptualization of these ideas. Living out the rules of conscience laid down by someone else for the attainment of an unquestioned goal, a freedom designed and articulated by someone else, is the surrender of human imagination and intuition. In the more extreme versions of this, we end up with a collective momentum resulting in events such as Nazi extermination of millions of Jews, the Inquisition, or similar events recently in Africa and elsewhere. That comes from allocating one’s conscience to someone else, not attending to one’s own deeper intuitive sense of right and wrong.

We survive largely because of the existence and recognition of high-end qualities—compassion, integrity, courage, humility, etc. These are how we perceive spirit. Even the most cynical and fatalistic bastard will snap out of self-absorption, abuse and hopelessness when confronted by an extreme expression of any one of these qualities. (Case studies show that this also applies even to rapists and murderers, not always, but more so than any other technique or therapy.) That is, beyond belief, the desire to feel good, or even hope or despair, there does exist an essential intuitive value system in each of us. This runs through and across every culture, and even every species. I don’t believe that those intuitive values are there to fool us into occupying ourselves so as to feel good while waiting for the inevitable to happen. Nature is not so decadent. Or cynical.

The simple, external acts in which you resolve shame and guilt, and set right a debt, by passing by them all and giving something grander even so and instead of. You end the circle by leaving it behind. Conscience brings awareness of the need to change something, but the source of your actions must become inspiration and devotion. You’re not doing it to get out of debt; you are doing it because you know it to be the thing to do.

The essential war within, and the cause of suffering, begins with the presumption that yearning, impulse and curiosity, desire and question, exist so as to end them. To attain, to acquire, to answer.

Whether or not one believes in the accelerating dangers of the climate crisis, the end of fossil fuels, or the permanent annihilation of species of plants, insects and animals that essentially cover our ass by maintaining an inconceivably complex environment in which we have the freedom and responsibility to do pretty much whatever we’d like, it’s not too difficult to at least perceive the dangers of heightened tensions between cultures that now, for the first time, have the power to annihilate each other or the entire planet.

On the high-end spectrum of emotions, which are innately connected to intuition and direct comprehension as well as imagination and creativity, meaning true empathy and knowledge, appreciative realization, transformation and invention, one finds a richer and more voluptuous combination of experience. Unfortunately, to “get there,” one has to be willing to sacrifice what is known for what is not.

Being accused of microaggression can be a harrowing experience. Manhattan Institute Fellow Heather Mac Donald relates in City Journal how an incident got out of hand at the University of California, Los Angeles, in 2013. Professor Emeritus Val Rust taught a dissertation preparation seminar in which arguments often erupted among students, such as over which victim ideologies deserved precedence. In one such discussion, white feminists were criticized for making "testimonial-style" claims of oppression to which Chicana feminists felt they were not entitled. In another, arguments over the political implications of word capitalization got out of hand. In a paper he returned to a student, Rust had changed the capitalization of "indigenous" to lowercase as called for in the Chicago Manual Style. The student felt this showed disrespect for her point of view. During the heated discussion that followed, Professor Rust leaned over and touched an agitated student's arm in a manner, Rust claims, that was meant to reassure and calm him down. It ignited a firestorm instead. The student, Kenjus Watston, jerked his arm away from Rust as if highly offended. Later, he and other "students of color", accompanied by reporters and photographers from UCLA's campus newspaper, made a surprise visit to Rust's classroom and confronted him with a "collective statement of Resistance by Graduate Students of Color". Then the college administration got involved. Dean Marcelo Suarez-Orozco sent out an e-mail citing "a series of troubling racial climate incidents" on campus, "most recently associated with [Rust's class]". Administrative justice was swift. Professor Rust was forced to teach the remainder of his class with three other professors, signaling that he was no longer trusted to teach "students of color". When Rust tried to smooth things over with another student who had criticized him for not apologizing to Watson, he reached out and touched him in a gesture of reconciliation. Again it backfired. That student filed criminal charges against Rust, who was suspended for the remainder of the academic year. As if to punctuate the students' victory and seal the professor's humiliation, UCLA appointed Watson as a "student researcher" to the committee investigating the incident. Watson turned the publicity from these events into a career, going on to codirect the Intergroup Dialogue Program at Occidental College in Los Angeles. As for the committee report, it recommended that UCLA create a new associate dean for equity and enhance the faculty's diversity training program. It was a total victory for the few students who had acted like bullies and the humiliating end of a career for a highly respected professor. It happened because the university could not appear to be unsympathetic to students who were, in the administration's worldview, merely following the university's official policies of diversity and multiculturalism.

How do I love campuses? Let me count the ways. I love the coffee shops and reading rooms where one can sit and talk or browse forever. I love the buildings with no addresses that only the initiated can find, and the idiosyncratic clothes that would never make it in the outside world. I love the flash parties that start in some odd spot and can't be moved, and the flash seminars that any discussion can turn into. I love the bulletin boards that are an education in themselves, the friendships between people who would never otherwise have met, and the time for inventiveness that produces, say, an exercise bike that powers a computer. Most of all, I love graduations. They are individual and communal, an end and a beginning, more permanent than weddings, more inclusive than religions, and possibly the most moving ceremonies on earth.

Every economics textbook will tell you that competition between rival firms leads to innovation in their products and services. But when you look at innovation from the long-zoom perspective, competition turns out to be less central to the history of good ideas than we generally think. Analyzing innovation on the scale of individuals and organizations—as the standard textbooks do—distorts our view. It creates a picture of innovation that overstates the role of proprietary research and “survival of the fittest” competition. The long-zoom approach lets us see that openness and connectivity may, in the end, be more valuable to innovation than purely competitive mechanisms. Those patterns of innovation deserve recognition—in part because it’s intrinsically important to understand why good ideas emerge historically, and in part because by embracing these patterns we can build environments that do a better job of nurturing good ideas, whether those environments are schools, governments, software platforms, poetry seminars, or social movements. We can think more creatively if we open our minds to the many connected environments that make creativity possible.

The students’ love of punctuation is boundless. To form the possessive of plural nouns that don’t end in s, add an apostrophe and s: The men’s love of punctuation is boundless. If two or more people possess the same thing, you need only put the apostrophe after the last one of the two mentioned: Len and Barry’s seminar teaches a love of punctuation. if two people own items individually, you must show your respect by giving them each an ’s: Len’s and Barry’s wives love punctuation. The possessive form of it is spelled its: The level of a civilization is measured by the precision of its punctuation.

Updike was dead. But when she read him, she read a book by that smart-as-a-whip classmate who was in her freshman seminar, and the truths that he had to impart about aging and relationships spoke to her.

In addition to examining a few ads from beginning to end, I also reproduce a few of the JS&A ads that show my principles in action. If you’ve had a problem understanding any of the principles, this is where you’ll get greater understanding and clarity. It was during this part of my seminar when participants would often comment, “Now I feel I can do a great ad myself.” And they often did.