Seminar Quotes

It looked like GQ was having a convention and all the best looking guys had decided to have a coffee at Fortnum's before going to seminars on how to cope with being really, unbelivably, fucking gorgeous

Education is the sum of what students teach each other between lectures and seminars.

The real is what resists symbolization absolutely.

Literature could turn you into an asshole: he’d learned that teaching grad-school seminars. It could teach you to treat real people the way you did characters, as instruments of your own intellectual pleasure, cadavers on which to practice your critical faculties.

Hitting bottom isn't a weekend retreat, it's not a goddamn seminar. Stop trying to control everything and just let go. Let go

I love you, but, because inexplicably I love in you something more than you - the object petit a - I mutilate you.

But what Freud showed us… was that nothing can be grasped, destroyed, or burnt, except in a symbolic way, as one says, in effigie, in absentia.

I wondered if there was a crazy person's license you had to apply for, some seminar you had to attend, or if you could just walk out of the house one day and get started.

a friend with weed is a friend indeed...

When one loves, it has nothing to do with sex.

Barefoot conducts his seminars on his houseboat in Sausalito. It costs a hundred dollars to find out why we are on this Earth. You also get a sandwich, but I wasn't hungry that day. John Lennon had just been killed and I think I know why we are on this Earth; it's to find out that what you love the most will be taken away from you, probably due to an error in high places rather than by design.

In philosophy seminars, the choice is usually between good and evil. In the real world, however, the choice is often between a bad guy and a worse guy.

When I start a new seminar I tell my students that I will undoubtedly contradict myself, and that I will mean both things. But an acceptance of contradiction is no excuse for fuzzy thinking. We do have to use our minds as far as they will take us, yet acknowledge that they cannot take us all the way.

I identify myself in language, but only by losing myself in it like an object. What is realised in my history is not the past definite of what was, since it is no more, or even the present perfect of what has been in what I am, but the future anterior of what I shall have been for what I am in the process of becoming.

From an analytic point of view, the only thing one can be guilty of is having given ground relative to one’s desire (Seminar 7, 319)

Are you just annoying by nature, or did you take a seminar?

Have you even held a command?” Nikolai asked. I’d once led a seminar of junior mapmakers, but I didn’t think that was what he meant.

Entirely in accordance with what education is supposed to be. Education is the sum of what students teach each other in between lectures and seminars. You sit in each other's rooms and drink coffee - I suppose it would be vodka and Red Bull now - you share enthusiasms, you talk a lot of wank about politics, religion, art and the cosmos and then you go to bed, alone or together according to taste. I mean, how else do you learn anything, how else do you take your mind for a walk?

Reading in no way obliges us to understand.

The worst thing that can happen to a socialist is to have his country ruled by socialists who are not his friends.

All sorts of things in this world behave like mirrors.

In the past few years I've assigned books to be read before a student attends one of my weeklong seminars. I have been astonished by how few people -- people who supposedly want to write -- read books, and if they read them, how little they examine them.

Patanjali, Buddha, Moses and Jesus did not go to workshops or seminars or even churches. They went directly to nature: sat under a Bodhi tree or on top of a mountain or in a cave. … It is time to return to the source of this inspiration – the earth itself.

Il n'y a pas de rapport sexuel.

When I start a new seminar I tell my students that I will undoubtedly contradict myself, and that I will mean both things.

Hey, metaphysics seminar is on the roof. Just take the elevator up and keep walking until you hit the sidewalk. Anything is true if enough people believe it.

Years ago, in a motivational seminar by the master, Zig Ziglar, I heard a story about how mediocrity will sneak up on you. The story goes that if you drop a frog into boiling water, he will sense the pain and immediately jump out. However, if you put a frog in room-temperature water, he will swim around happily, and as you gradually turn the water up to boiling, the frog will not sense the change. The frog is lured to his death by gradual change. We can lose our health, our fitness, and our wealth gradually, one day at a time. It might be a cliché, but that’s because it is true: The enemy of “the best” is not “the worst.” The enemy of “the best” is “just fine.

Courage is created by seeing the good.

Birds do not attend flight schools; Rivers do not attend flowing colleges; Fishes do not attend swimming conferences; Trees do not attend fruit bearing seminars... There is something that you can do automatically that someone may not do... Find it and do it! There is something someone may do automatically that you may not do; leave it for him to it!

A winter ago I had an after-school seminar for high-school students and in one of the early sessions Una, a brilliant fifteen-year-old, a born writer who came to Harlem from Panama five years ago, and only then discovered the conflict between races, asked me, "Mrs. Franklin, do you really and truly believe in God with no doubts at all?" "Oh, Una, I really and truly believe in God with all kinds of doubts." But I base my life on this belief.

In my own professional work I have touched on a variety of different fields. I’ve done work in mathematical linguistics, for example, without any professional credentials in mathematics; in this subject I am completely self-taught, and not very well taught. But I’ve often been invited by universities to speak on mathematical linguistics at mathematics seminars and colloquia. No one has ever asked me whether I have the appropriate credentials to speak on these subjects; the mathematicians couldn’t care less. What they want to know is what I have to say. No one has ever objected to my right to speak, asking whether I have a doctor’s degree in mathematics, or whether I have taken advanced courses in the subject. That would never have entered their minds. They want to know whether I am right or wrong, whether the subject is interesting or not, whether better approaches are possible… the discussion dealt with the subject, not with my right to discuss it. But on the other hand, in discussion or debate concerning social issues or American foreign policy…. The issue is constantly raised, often with considerable venom. I’ve repeatedly been challenged on grounds of credentials, or asked, what special training do I have that entitles you to speak on these matters. The assumption is that people like me, who are outsiders from a professional viewpoint, are not entitled to speak on such things. Compare mathematics and the political sciences… it’s quite striking. In mathematics, in physics, people are concerned with what you say, not with your certification. But in order to speak about social reality, you must have the proper credentials, particularly if you depart from the accepted framework of thinking. Generally speaking, it seems fair to say that the richer the intellectual substance of a field, the less there is a concern for credentials, and the greater is the concern for content.

Gradually the waiting began to feel less like waiting and more like this was simply what life was: the distracting tasks undertaken while the thing you are waiting for continues not to happen. I applied for jobs and turned up for seminars. Things went on.

Reasons (for things or events) always contain lies.

The whole thing reminds me of graduate school seminars, except these people are smart and funny and have something interesting to say.

I’m often asked if I think the beginning writer of fiction can benefit from writing classes or seminars. The people who ask are, all too often, looking for a magic bullet or a secret ingredient or possibly Dumbo’s magic feather, none of which can be found in classrooms or at writing retreats, no matter how enticing the brochures may be.

It’s the first thing I always say at our new employee training seminars. I gaze around the room, pick one person, and have him stand up. And this is what I say: I have some good news for you, and some bad news. The bad news first. We’re going to have to rip off either your fingernails or your toenails with pliers. I’m sorry, but it’s already decided. It can’t be changed. I pull out a huge, scary pair of pliers from my briefcase and show them to everybody. Slowly, making sure everybody gets a good look. And then I say: Here’s the good news. You have the freedom to choose which it’s going to be—your fingernails, or your toenails. So, which will it be? You have ten seconds to make up your mind. If you’re unable to decide, we’ll rip off both your fingernails and your toenails. I start the count. At about eight seconds most people say, ‘The toes.’ Okay, I say, toenails it is. I’ll use these pliers to rip them off. But before I do, I’d like you to tell me something. Why did you choose your toes and not your fingers? The person usually says, ‘I don’t know. I think they probably hurt the same. But since I had to choose one, I went with the toes.’ I turn to him and warmly applaud him. And I say, Welcome to the real world.

The flies were teaching an advanced seminar in philosophy as they crawled up the crack of my ass

Self-understanding is a lifetime endeavour. It is not a weekend seminar. It does not come in capsule form.

On writers' workshops: "It is the dab of grit that seeps into an oyster's shell that makes the pearl, not pearl-making seminars with other oysters.

There was a seminar for advanced students in Zürich that I was teaching and von Neumann was in the class. I came to a certain theorem, and I said it is not proved and it may be difficult. Von Neumann didn’t say anything but after five minutes he raised his hand. When I called on him he went to the blackboard and proceeded to write down the proof. After that I was afraid of von Neumann.

Tibby sat on the outside of a group of kids in the film program. There was a lot of dark clothing and heavy footwear, and quite a few piercings glinting in sunlight. They had invited her to sit with them while they all finished up their lunches before film seminar. Tibby knew that they had invited her largely because she had a ring in her nose. This bugged her almost as much as when people excluded her because she had a ring in her nose.

The economics we need is of the "seminar room" variety, not the "rule-of-thumb" kind. It is an economics that recognizes its limitations and caveats and knows that the right message depends on the context. The fine print is what economists have to contribute.

What can you give when there is no self, when you have no sensitivity, no receptivity, no warmth, nothing to contact others with?

Perhaps he was just passing through town on his way to an emo seminar and decided to stop in and light a candle for the loss of his ability to blend in.

Okay, here’s a cheat I learned in a leadership seminar. It’s called active listening. Someone says something, a complaint, or a criticism, or they’re excited about something that happened to them. For a lot of us, our instinct is to offer a solution, or expand on an idea, to fix or offer something. The key is to think about how they’re feeling, be receptive to that, and parrot it back to them. They just got a new car, and they’re happy about it? A simple ‘that’s excellent’ or ‘you must be so proud’ works. It leaves room for them to keep talking, to know you’re listening. For your teammate who just lost someone she obviously cared about, just recognizing that she’s upset and she’s right to feel upset, that’s enough.

The trains [in a country] contain the essential paraphernalia of the culture: Thai trains have the shower jar with the glazed dragon on its side, Ceylonese ones the car reserved for Buddhist monks, Indian ones a vegetarian kitchen and six classes, Iranian ones prayer mats, Malaysian ones a noodle stall, Vietnamese ones bulletproof glass on the locomotive, and on every carriage of a Russian train there is a samovar. The railway bazaar with its gadgets and passengers represented the society so completely that to board it was to be challenged by the national character. At times it was like a leisurely seminar, but I also felt on some occasions that it was like being jailed and then assaulted by the monstrously typical.

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.

Why do men feel threatened by women?' I asked a male friend of mine. So this male friend of mine, who does by the way exist, conveniently entered into the following dialogue. 'I mean,' I said, 'men are bigger, most of the time, they can run faster, strangle better, and they have on the average a lot more money and power.' 'They're afraid women will laugh at them,' he said. 'Undercut their world view.' Then I asked some women students in a quickie poetry seminar I was giving, 'Why do women feel threatened by men?' 'They're afraid of being killed,' they said.

Cara belajar yang paling baik menurut saya merupakan proses berkesinambungan, mulai dengan belajar secara tidak langsung yaitu dengan membaca buku, mendengarkan kaset, melihat video dan belajar secara langsung yaitu lewat mentor, seminar-seminar dan pelatihan. Selebihnya juga belajar secara langsung dengan bertindak, merenung, menganalisis, menyimpulkan, dan kemudian mengajarkan dan terus kembali ke proses belajar awal

There's very little authentic study of the humanities remaining. My research assistant came to me two years ago saying she'd been in a seminar in which the teacher spent two hours saying that Walt Whitman was a racist. This isn't even good nonsense. It's insufferable.

Exploration! Exploring the past! We students in the camps seminar considered ourselves radical explorers. We tore open the windows and let in the air, the wind that finally whirled away the dust that society had permitted to settle over the horrors of the past. We made sure people could see. And we placed no reliance on legal scholarship. It was evident to us that there had to be convictions. It was just as evident as conviction of this or that camp guard or police enforcer was only the prelude. The generation that had been served by the guards and enforcers, or had done nothing to stop them, or had not banished them from its midst as it could have done after 1945, was in the dock, and we explored it, subjected it to trial by daylight, and condemned it to shame.

We only gain merit and psychological development by accepting ourselves as we are and by being serious enough to live the lives we are entrusted with. Our sins and errors and mistakes are necessary to us, otherwise we are deprived of the most precious incentives to development.

There are lots of trips out there. It's even possible to become a conference groupie, going from one seminar to another and being a Beautiful Evolved Human Being until you start making the people around you want to throw up.

I would love to say that I wrote (Good Will Hunting). Here is the truth. In my obit it will say that I wrote it. People don't want to think those two cute guys wrote it. What happened was, they had the script. It was their script. They gave it to Rob [Reiner] to read, and there was a great deal of stuff in the script dealing with the F.B.I. trying to use Matt Damon for spy work because he was so brilliant in math. Rob said, "Get rid of it." They then sent them in to see me for a day - I met with them in New York - and all I said to them was, "Rob's right. Get rid of the F.B.I. stuff. Go with the family, go with Boston, go with all that wonderful stuff." And they did. I think people refuse to admit it because their careers have been so far from writing, and I think it's too bad. I'll tell you who wrote a marvelous script once, Sylvester Stallone. Rocky's a marvelous script. God, read it, it's wonderful. It's just got marvelous stuff. And then he stopped suddenly because it's easier being a movie star and making all that money than going in your pit and writing a script. But I did not write [Good Will Hunting], alas. I would not have written the "It's not your fault" scene. I'm going to assume that 148 percent of the people in this room have seen a therapist. I certainly have, for a long time. Hollywood always has this idea that it's this shrink with only one patient. I mean, that scene with Robin Williams gushing and Matt Damon and they're hugging, "It's not your fault, it's not your fault." I thought, Oh God, Freud is so agonized over this scene. But Hollywood tends to do that with therapists. (from 2003 WGA seminar)

Your on the planet too. Why should James Bond have all the action, fun, money, and resort hotel living.

A very loud popping sound echoed across the seminar room. Each graduate student gazed in complete and utter shock as they realized that Professor Emerson had snapped the whiteboard marker in two. Black ink spread across his fingers like a starless night, and his eyes ignited into an angry blue fire.

It is, after all, the dab of grit that seeps into an oyster’s shell that makes the pearl, not pearl-making seminars with other oysters.

Husserl told students in his seminars, ‘Give me my coffee so that I can make phenomenology out of it.’)

All the couples therapy and communication seminars in the world won't save you if you aren't prepared to close your eyes and hug the mainmast through a storm.

But that was my big moment: I gave a seminar in the biology department at Harvard! I always do that, get into something and see how far I can go. I

No man's advice can change you unless you speak to yourself. Bible school or seminars can't change you, going to church can't change you except you decide to change. Psalm 139:23 - 24

The book you don’t read can’t help you; the seminar you won’t attend can’t change your life. The business gets better when you get better. Never wish it were easier, wish you were better.

Sometimes during the night I'd look at my poor sleeping mother cruelly crucified there in the American night because of no-money, no-hope-of-money, no family, no nothing, just myself the stupid son of plans all of them compacted of eventual darkness. God how right Hemingway was when he said there was no remedy for life - and to think that negative little paper-shuffling prissies should write condescending obituaries about a man who told the truth, nay who drew breath in pain to tell a tale like that! ... No remedy but in my mind I raise a fist to High Heaven promising that I shall bull whip the first bastard who makes fun of human hopelessness anyway - I know it's ridiculous to pray to my father that hunk of dung in a grave yet I pray to him anyway, what else shall I do? sneer? shuffle paper on a desk and burp rationality? Ah thank God for all the Rationalists the worms and vermin got. Thank God for all the hate mongering political pamphleteers with no left or right to yell about in the Grave of Space. I say that we shall all be reborn with the Only One, and that's what makes me go on, and my mother too. She has her rosary in the bus, don't deny her that, that's her way of stating the fact. If there can't be love among men let there be love at least between men and God. Human courage is an opiate but opiates are human too. If God is an opiate so am I. Thefore eat me. Eat the night, the long desolate American between Sanford and Shlamford and Blamford and Crapford, eat the hematodes that hang parasitically from dreary southern trees, eat the blood in the ground, the dead Indians, the dead pioneers, the dead Fords and Pontiacs, the dead Mississippis, the dead arms of forlorn hopelessness washing underneath - Who are men, that they can insult men? Who are these people who wear pants and dresses and sneer? What am I talking about? I'm talking about human helplessness and unbelievable loneliness in the darkness of birth and death and asking 'What is there to laugh about in that?' 'How can you be clever in a meatgrinder?' 'Who makes fun of misery?' There's my mother a hunk of flesh that didn't ask to be born, sleeping restlessly, dreaming hopefully, beside her son who also didn't ask to be born, thinking desperately, praying hopelessly, in a bouncing earthly vehicle going from nowhere to nowhere, all in the night, worst of all for that matter all in noonday glare of bestial Gulf Coast roads - Where is the rock that will sustain us? Why are we here? What kind of crazy college would feature a seminar where people talk about hopelessness, forever?

My books have all been very deeply felt. You don’t spend eight years of your life working on a trendy knockoff. In that sense I’ve been serious. But I don’t do lots of things that other serious writers do. I don’t write book reviews. I don’t sit on panels about the state of the novel. I don’t go to writer conferences. I don’t teach writing seminars. I don’t hang out at Yaddo or MacDowell. I’m not concerned with my reputation as a writer and where I stand relative to other writers. I’m not competitive or professionally ambitious. I don’t think about my work and my career in an overarching or systematic way. I don’t think about myself, as I think most writers do, as progressing toward some ideal of greatness. There’s no grand plan. All I know is that I write the books I want to write. All that other stuff is meaningless to me.

In one of Plato's seminars a young man with a rural accent stood up one day and said Plato's philosophy was nonsense. You can have ideas that are neither real nor permanent. They can be mere fleeting fantasies. Plato evicted the student, whose name was Aristotle. Unlike Plato, Aristotle was not one of the gilded youth of Athenian society. His social background was solid middle class. But such was the encyclopedic knowledge he came to exhibit, and his skill in logical argument, that in time Aristotle gained rich benefactors, including the king of Macedonia who hired Aristotle to tutor his young son, later known as Alexander the Great.

Laughter has got to be the single healthiest activity one can perform. Just think how healthy you would be if you could sincerely laugh at that which now oppresses you.

Well-being, or wholeness, implies integrity and harmony between all existing elements, providing freedom for the whole.

The infinite possibilities that exist in any given moment cause infinite possibilities in response. The wording is correct here; the possibilities exist already, and have already caused the existing possibilities of response.

The idea that “it takes money to make money” is the thinking of financially unsophisticated people. It does not mean that they’re not intelligent. They have simply not learned the science of money making money. Money is only an idea. If you want more money, simply change your thinking. Every self-made person started small with an idea, and then turned it into something big. The same applies to investing. It takes only a few dollars to start and grow it into something big. I meet so many people who spend their lives chasing the big deal, or trying to amass a lot of money to get into a big deal, but to me that is foolish. Too often I have seen unsophisticated investors put their large nest egg into one deal and lose most of it rapidly. They may have been good workers, but they were not good investors. Education and wisdom about money are important. Start early. Buy a book. Go to a seminar. Practice. Start small. I turned $5,000 cash into a one-million-dollar asset producing $5,000 a month cash flow in less than six years. But I started learning as a kid. I encourage you to learn, because it’s not that hard. In fact, it’s pretty easy once you get the hang of it. I think I have made my message clear. It’s what is in your head that determines what is in your hands. Money is only an idea. There is a great book called Think and Grow Rich. The title is not Work Hard and Grow Rich. Learn to have money work hard for you, and your life will be easier and happier. Today, don’t play it safe. Play it smart.

Countless self-help books, blogs and seminars promise relief from suffering, when pain and suffering are as much part of life as happiness and joy.The only way to avoid being mistreated in this world is to fold up in a dark corner and stay mute. If you go outside, or let others in, you'll get hurt many times. Ditto if you've grown up in a family rather than begin raised by wolves. Some people will behave badly and will not apologize, repair the harm, or care about your feelings.

In a seminar at New York University in 1980, Foucault is reported to have said that the difference between late antiquity and early Christianity might be reduced to the following questions: the patrician pagan asks, "Given that I am who I am, whom can I fuck?" That is, given my status in society, who would it be appropriate for me to take as my lover, which girl or boy, woman or man? By contrast, the Christian asks, "Given that I can fuck no one, who am I?" That is, the question of what it means to be human first arises for Christians in the sight of God. ( 239)

Another example of how a metaphor can create new meaning for us came about by accident. An Iranian student, shortly after his arrival in Berkeley, took a seminar on metaphor from one of us. Among the wondrous things that he found in Berkeley was an expression that he heard over and over and understood as a beautifully sane metaphor. The expression was “the solution of my problems”—which he took to be a large volume of liquid, bubbling and smoking, containing all of your problems, either dissolved or in the form of precipitates, with catalysts constantly dissolving some problems (for the time being) and precipitating out others. He was terribly disillusioned to find that the residents of Berkeley had no such chemical metaphor in mind. And well he might be, for the chemical metaphor is both beautiful and insightful. It gives us a view of problems as things that never disappear utterly and that cannot be solved once and for all. All of your problems are always present, only they may be dissolved and in solution, or they may be in solid form. The best you can hope for is to find a catalyst that will make one problem dissolve without making another one precipitate out. [...] The CHEMICAL metaphor gives us a new view of human problems. It is appropriate to the experience of finding that problems which we once thought were “solved” turn up again and again. The CHEMICAL metaphor says that problems are not the kind of things that can be made to disappear forever. To treat them as things that can be “solved” once and for all is pointless. [...] To live by the CHEMICAL metaphor would mean that your problems have a different kind of reality for you.

Transcendence is more about the personal act of not engaging the enemy, finding a way out of the cage that is being designed for you at a particular moment by others, circumstance, or your own bad habits and ignorance.

…one lives and analyses data within a frame, unaware that the solution is most often just outside of that frame. Never underestimate the depth of your subjectivity.

Sometimes we find ourselves searching for answers, When really what we need Is the discernment To ask the right questions.

the dab of grit that seeps into an oyster’s shell that makes the pearl, not pearl-making seminars with other oysters.

hotting bottom isn't a weekend retreat, it's not a goddamn seminar. Stop trying to control everuthing and just let go. Let go

he loves productivity seminars because they make him feel so productive—never mind that nothing has been produced yet.)

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.

We attend too many seminars. We take too many classes. We buy too many books. We play too many audios in our cars. It's all wasted if we're unclear on what learning really is: Learning is not attending, listening, or reading. Learning is really about translating knowing what to do into doing what we know. It's about changing. If we have not changed we have not learned.

Es erwies sich als schwierig, Elodin zu finden. Er hatte zwar ein Büro in den Hollows, nutzte es aber offenbar nicht. Aus dem Vorlesungsverzeichnis erfuhr ich, dass er nur ein einziges Seminar gab: Unwahrscheinlichkeitsrechnung. Diese Information war jedoch nicht sonderlich hilfreich, denn laut Verzeichnis fand das Seminar "jetzt" statt, und als Ort war "überall" angegeben.

I speak without knowing it. I speak with my body and I do so unbeknownst to myself. Thus I always say more than I know. This is where I arrive at the meaning of the word "subject" in analytic discourse. What speaks without knowing it makes me "I," subject of the verb. That doesn't suffice to bring me into being. That has nothing to do with what I am forced to put in — enough knowledge for it to hold up, but not one drop more.

But “empowerment” is a tricky word. It’s also a decidedly neoliberal word that places the responsibility for combating systems on individuals. Neoliberalism is endlessly concerned with “personal responsibility” and individual self-regulation. It tells us that in a free market, devoid of any regulation or accountability at the top, what happens to those on the bottom is entirely our fault. Did we have enough drive? Enough vision? Enough hustle to change our condition? The politics of personal empowerment suggests to us that if we simply “free our minds, then our asses will follow.” I’m not convinced that this is true. Why? Have you ever noticed that people who have real “power”—wealth, job security, influence—don’t attend “empowerment” seminars? Power is not attained from books and seminars. Not alone, anyway. Power is conferred by social systems. Empowerment and power are not the same thing. We must quit mistaking the two. Better yet, we must quit settling for one when what we really need is the other.

He didn’t call me the next day, or the day after that. Nobody did. Gradually the waiting began to feel less like waiting and more like this was simply what life was: the distracting tasks undertaken while the thing you are waiting for continues not to happen. I applied for jobs and turned up for seminars. Things went on.

As Atwood concludes after a random and informal sampling, men and women differ markedly in the 'scope of their threatenability': 'Why do men feel threatened by woman?' I asked a male friend of mine....'[M]en are bigger, most of the time...and they have on the average a lot more money and power.' 'They're afraid women will laugh at them,' he said. 'Undercut their world view.' Then I asked some women students in a quickie poetry seminar I was giving, 'Why do women feel threatened by men?' 'They're afraid of being killed,' they said'.

Sometimes she would be engaged in a laboratory exercise or a seminar when the instructor would say, "Gentlemen, let's proceed," and sensing Ellie's frown would add, "Sorry, Miss Arroway, but I think of you as one of the boys." The highest compliment they were capable of paying was that in their minds she was not overtly female.

One of Langdon’s Harvard colleagues—a solemn physics professor—had become so fed up with philosophy majors attending his Origins of the Universe seminar that he finally posted a sign on his classroom door. In my classroom, T > 0. For all inquiries where T = 0, please visit the Religion Department. “How about Panspermia?” Winston

I don't want to be around people who accept me as is, in my unrefined state of becoming. I consistently want people around me who push and encourage me to be my ultimate best, who bring out the inner diamonds. I want to be around those intellectual giants who extract the gold within me, those who force me to read, to attend classes, seminars, conferences, and who steep me in an environment of perpetual growth and upward mobility. Not trying to be funny, but I've learned that I simply cannot afford to invest too much time around mediocrity. It's contagious.

But getting the sinner where justice deemed he belonged was the trick. It required a system. And the system demanded its rules, techniques, manpower, organizations, and loopholes. And the occasional seminar to educate and inform.

We want you to be better than us. Because if our kids don’t grow up to be better than us, then what’s the point of all this? We want you to be kinder, smarter, more humble, more generous, and more selfless than we are. We want to give you the very best circumstances we can possibly provide. So we follow sleeping methods and go to seminars and buy ergonomic bathtubs and push car-seat salesmen up against the wall and shout, ‘The safest! I want THE SAFEST, doyouhearme?!’ (Not that I’ve ever done that, of course; you shouldn’t pay so much attention to what your mother says.)

Relationships must be fostered as far as possible and maintained, and thus a morbid transference can be avoided.

Plays are nearly always about the consequences of events while films are usually about the events. The what-happens-next factor is essential in film.

Sometimes I wonder how much of our suffering we allow or impose on ourselves simply in search of our worthiness to accept our own respect and appreciation.

And thus I learned that at Harvard, while knowing a great deal is the norm and knowing everything is the goal, appearing to know everything is an acceptable substitute. I pondered this great truth during the two-hour seminar. I was so buoyed up by it that I didn't pay enough attention to snorkeling up little bits of food in order to keep my nausea under control. I sailed right on into my next class, another seminar, confident that I could get through it without losing my lunch.

There is a saturation of books on Amazon due to a sudden get-rich-quick surge in "everyone can be authors" seminars similar to the house flipping ones in the early 2000s which led to the housing bubble and an economic slowdown in the U.S. To distinguish quality books from those get-rich-quick ones, look at the author's track record - worldwide recognition as books that garnered credible awards, authors who speak at book industry events, authors who speak at schools, authors whose books are reference materials and reading sources at school and libraries. Get-rich books have a system to get over 500 reviews quickly, manipulates the Kindle Unlimited algorithm, and encourage collusion in the marketplace to knock out rivals. Be wary of trolls who are utilized to knock down the rankings of rival's books too. Once people have heard there is money to be made as a self-published author, just like house flipping, a cottage industry has risen to take advantage of it and turn book publishing into a get rich scheme, which is a shame for all the book publishers and authors, like me, who had published for the love of books, to write to help society, and for the love of literature. Kailin Gow, Parents and Books

I will strip away the Mist, once and for all, and show you the world in all its true horror. Leo struggled to his feet, coughing like an asthmatic. ‘I’m loving this guy,’ he wheezed. ‘Seriously, we should keep him around for inspirational seminars.

But when a thing is tangibly idiotic, you can be sure that it is very powerful, very dangerous. You see, when we call a thing stupid, we think that we undo it, that we have overcome it somehow. Of course nothing of the sort happens; we have simply made a statement that it is very important, have advertised it, and it appeals to everybody. People think, thank heaven, here is something we can understand, and they eat it. But if we say something is very intelligent, they vanish and won't touch it.

By lunchtime, the rest of the school was still talking about last night’s epic howler at Hell Hall, but Mal had no interest. The party was the past; she’d moved on. She had bigger things to worry about now. All she could think about was how her mother wanted the Dragon’s Eye back. And how Maleficent wouldn’t see her as anything other than her father’s daughter—in other words, a pathetic, soft human—until Mal could prove her wrong. Mal kept reliving last night’s conversation over and over, so that she missed her first few classes and sleepwalked through the rest. She arrived for her one-on-one after-school seminar with Lady

Recovery through sleep isn’t going to happen if the majority of the components of your being aren’t getting enough stimulation or resistance to work against. Your brain may be tired after work, but if your body and emotions haven’t been challenged through the day, they’re going to keep irritating you even if you’re asleep. They don’t need rest; they need work for real recovery to take place.

Honestly, I had no idea how to respond. My senior year of college I’d taken a seminar titled Public Education: Situations and Strategies. I thought about emailing my professor, maybe suggest some new topics and help him get current. Maybe he’d invite me back as a guest lecturer. He’d probably expect some strategies along with the situations though, so I guess that wouldn’t work, but whatever.

In that seminar I attended at eighteen, the speaker asked, “What percentage of shared responsibility do you have in making a relationship work?” I was a teenager, so wise in the ways of true love. Of course I had all the answers. “Fifty/fifty!” I blurted out. It was so obvious; both people must be willing to share the responsibility evenly or someone’s getting ripped off. “Fifty-one/forty-nine,” yelled someone else, arguing that you’d have to be willing to do more than the other person. Aren’t relationships built on self-sacrifice and generosity? “Eighty/twenty,” yelled another. The instructor turned to the easel and wrote 100/0 on the paper in big black letters. “You have to be willing to give 100 percent with zero expectation of receiving anything in return,” he said. “Only when you’re willing to take 100 percent responsibility for making the relationship work will it work. Otherwise, a relationship left to chance will always be vulnerable to disaster.” Whoa. This wasn’t what I was expecting! But I quickly understood how this concept could transform every area of my life. If I always took 100 percent responsibility for everything I experienced—completely owning all of my choices and all the ways I responded to whatever happened to me—I held the power. Everything was up to me. I was responsible for everything I did, didn’t do, or how I responded to what was done to me.

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.

Vede, i libri contengono i pensieri e i sogni degli uomini, le loro speranze e i loro sforzi e tutti i loro ruoli immortali. È attraverso i libri che la maggior parte di noi arriva a comprendere quanto la vita sia magnificamente degna di essere vissuta. [...] I libri rappresentano l'immortalità della razza, il padre e la madre di tutto quanto merita di essere nutrito nei nostri cuori. Diffondere buoni libri, seminarli in cervelli fertili, propagare la comprensione e l'amore per la vita e per la bellezza, non è questa una missione abbastanza alta per un uomo? Il libraio è realmente lo stendardo della verità.

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).

Opening lines of The Great Indian Novel narrated as a modern day MahaBharata. They tell me India is an underdeveloped country. They attend seminars, appear on television, even come to see me, creasing their eight-hundred-rupee suits and clutching their moulded plastic briefcases, to announce in tones of infinite understanding that India has yet to develop. Stuff and nonsense, of course. “These are the kind of fellows who couldn’t tell their kundalini from a decomposing earthworm, and I don’t hesitate to tell them so. I tell them they have no knowledge of history and even less of their own heritage. I tell them that if they would only read the Mahabarata and the Ramayana, study the Golden Ages of the Mauryas and the Guptas and even of those Muslim chaps the Mughals, they would realize that India in not an underdeveloped country but a highly developed country in an advanced stage of decay.” They laugh about me pityingly and shift from one foot to the other, unable to conceal their impatience, and I tell them that, in fact, everything in India in over-developed, particularly the social structure, the bureaucracy, the political process, the financial system, the university network and, for that matter, the women. Cantankerous old man, I them thinking, as they make their several exists

In our twenties we have conflicts. We think everything is either-or, black or white: we are caught between them and we lose all our energy in the conflicts. My answer, later on in maturity, was to do them all. Not to exclude any, not to make a choice. I wanted to be everything. And I took everything in, and the more you take in, the more strength you find waiting to accomplish things and to expand your life, instead of the other (which is what we have been taught to do) which is to look for structure and to fear change, above all to fear change. Now I didn't fear change.

In the 1960s, college students forcibly occupied administration buildings, demanding courses in “black studies.” Today, every major university features full departments (and even some designated dormitories and cafeterias) for a variety of ethnic excogitations. Today, instead of violent sit-ins, there has been a quiet coup by “diversity committees,” whose authoritarian thought-police reign on campuses and who banish “politically incorrect” dissenters to the dungeons of re-education seminars.

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.

I took an ethics seminar with her as part of my postdoctorate work. There was a story we read about this beautiful, utopic land where everything was wonderful and enlightened and pleasant and good and just, except for one child who had to live in confusion and misery. One child, in exchange for paradise to everyone else.” “I know that one. Omelas.

Life is a great big beautiful three-ring circus. There are those on the floor making their lives among the heads of lions and hoops of fire, and those in the stands, complacent and wowed, their mouths stuffed with popcorn. I know less now than ever about life, but I do know its size. Life is enormous. Much grander than what we’ve taken for ourselves, so far. When the show is over and the tent is packed, the elephants, lions and dancing poodles are caged and mounted on trucks to caravan to the next town. The clown’s makeup has worn, and his bright, red smile has been washed down a sink. All that is left is another performance, another tent and set of lights. We rest in the knowledge: the show must go on. Somewhere, behind our stage curtain, a still, small voice asks why we haven’t yet taken up juggling. My seminars were like this. Only, instead of flipping shiny, black bowling balls or roaring chainsaws through the air, I juggled concepts. The world is intrinsically tied together. All things march through time at different intervals but move ahead in one fashion or another. Though we may never understand it, we are all part of something much larger than ourselves—something anchoring us to the spot we have mentally chosen. We sniff out the rules, through spiritual quests and the sciences. And with every new discovery, we grow more confused. Our inability to connect what seems illogical to unite and to defy logic in our understanding keeps us from enlightenment. The artists and insane tiptoe around such insights, but lack the compassion to hand-feed these concepts to a blind world. The interconnectedness of all things is not simply a pet phrase. It is a big “T” truth that the wise spend their lives attempting to grasp.

You must not fear or hold back, count or be a miser with your thoughts and your feelings. It is also true that creation comes from an overflow, so you have to learn to intake, to imbibe, to receive, to nourish yourself, and not be afraid of fullness. The fullness is like a tidal wave which then carries you, sweeps you into experience and writing. Permit yourself to flow and overflow. Allow for the rise in temperature and all the expansions and intensifications. Something is always born of excess. Great art was born of great terror, great loneliness, great inhibitions, instabilities, and it always balances them.

Creative business seminar. Basically a quick, impromptu brainwashing course to educate your typical corporate warriors. They use a training manual instead of sacred scriptures, with promotion and a high salary as their equivalent of enlightenment and paradise. A new religion for a pragmatic age. No transcendent elements like in a religion, though, and everything is theorized and digitalized. Very transparent and easy to grasp. And quite a few people get positive encouragement from this. But the fact remains that it’s nothing more than an infusion of the hypnotic into a system of thought that suits their goal, a conglomeration of only those theories and statistics that line up with their ultimate objectives.

I had no one to point at. Certainly not my parents, because I had nothing to accuse them of. The zeal for letting in the daylight, with which , as a member of the concentration camps seminar, I had condemned my father to shame, had passed, and it embarrassed me. But what other people in my social environment had done, and their guilt, were in any case a lot less bad than what Hanna had done. I had to point at Hanna. But the finger I had pointed at her turned back to me. I had loved her. Not only had I loved her, I had chosen her. I tried to tell myself that I had known nothing of what she had done when I chose her. I tried to talk myself into the state of innocence in which children love their parents. But love of our parents is the only for which we are not responsible. And perhaps we are responsible even for the love we feel for our parents. I envied other students back then who had dissociated themselves from their parents and thus from the entire generation of perpetrators, voyeurs, and the willfully blind, accommodators and accepters, thereby overcoming perhaps not their shame, but at least their suffering because of the shame. But what gave rise to the swaggering self-righteousness I so often encountered among these students? How could one feel guilt and sahme and at teh same time parade one's self-righteousness? Was their dissociation of themselves from their parents ere rhetoric: sounds and noise that were supposed to drown out the fact that their love for their parents made them irrevocably complicit in their crimes? These thoughts did not come until later, and even later they brought no comfort. How could it be a comfort that the pain I went through because of my love for Hanna, was, in a way, the fate of my generation, a German fate, and that it was only more difficult for me to evade, more difficult for me to manage than for others. All the same, it would have been good for me back then to be able to feel I was part of my generation.

Words, even the most ephemeral ones are facts, as heavy as fetters, they leave deep marks.

What is at the base of shame or guilt? It is the consciousness of an imbalance, or of an action in the past that has caused, and probably continues to cause, suffering.

If you fulfill the pattern that is peculiar to yourself, you have loved yourself, you have accumulated and have abundance; you bestow virtue then because you have luster.

the way. The knowledge of how to swim or ride a bicycle cannot be passed along, or taught in a seminar-it must be

the right to life of a woman should not be contingent on her obedience of social norms and traditions."A.Prasad(Venkat Seminar )

patience was not just a manner, it was the very form of seminar teaching. Columbia’s core curriculum had been designed not to enshrine the authority of the lecturing professor (that was something done at Harvard) but to reach understanding through discussion, however clumsy and uncertain. Till this moment, I never knew myself. . . . Vanity, not love has been my folly!

One of the seminar organizers joins me. "Is Yvonne giving you a hard time?" Yvonne. My nemesis is none other than the cadaver beheader. As if turns out, she's also the lab manager, the person responsible when things go wrong, such as writers fainting and/or getting sick to their stomach and then going home and writing books that refer to anatomy lab managers as beheaders.

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.

In 2012, the American Dietetic Association changed its name to the Academy of Nutrition and Dietetics but didn’t appear to change its policies. It continues to take millions of dollars every year from processed junk food, meat, dairy, soda, and candy bar companies. In return, the academy lets them offer official educational seminars to teach dietitians what to say to their clients.64

But he (Nietzsche) never would be able to realize that he is like ordinary people and he should realize that too. For instance, if he were really a sage, he would say to himself "Go out into the street, go to the little people, be one of them and see how you like it, how much you enjoy being such a small thing. That is yourself." And so he would learn that he was not his own greatness.

¿qué puede justificar la fidelidad, fuera de la palabra empeñada? Pero la palabra empeñada a menudo se empeña a la ligera. Sino se la empeñase así, es probable que se la empeñaría mucho más raramente.

Everyone claims to want the truth. If you really want it, I’d suggest investing seriously in humor and this mysterious skill of transforming bad news into good. Otherwise, you’ll only get more frustrated.

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.

My curiosity is dying, I told Professor Mephi one pleasant day, during a seminar on Thomas Paine. I remember the sounds of a baseball game drifting thru his open window. My mentor said we had to identify the source of this malady, and urgently. I said something about reading not being knowledge, about knowledge without xperience being food without sustenance. “You need to get out more,” remarked the professor.

Corporate executives and businessmen do not. So somebody who wants to invest in a dam or build a steel plant or a buy a bauxite mine is not considered a security hazard, whereas a scholar who might wish to participate in a seminar about, say, displacement or communalism, or rising malnutrition in a globalized economy, is. Foreign terrorists with bad intentions have probably guessed by now that they are better off wearing Prada suits and pretending they want to buy a mine than wearing old corduroys and saying they want to attend a seminar. (Some would argue that mine buyers in Prada suits are the real terrorists.)

Someone recently showed me the annual prospectus of a large spiritual organization. When I looked through it, I was impressed by the wide choice of interesting seminars and workshops. It reminded me of a smorgasbord, one of those Scandinavian buffets where you can take your pick from a huge variety of enticing dishes. The person asked me whether I could recommend one or two courses. “I don’t know,” I said. “They all look so interesting. But I do know this,” I added. “Be aware of your breathing as often as you are able, whenever you remember. Do that for one year, and it will be more powerfully transformative than attending all of these courses. And it’s free.

I'm talking about equalizing the pressure between outer actions and events which are shattering and devastating to us and then the place where we recompose and reconstruct ourselves, where we finally achieve what Jung called the second birth. The second birth is the one that you can make, and the discovery of that to me was always a great relief. As long as we expect the changes to come only from the outside or from action outside or from political systems, then we are bound to feel helpless, to feel sometimes that reality is bigger and stronger than we are. But if suddenly we begin to feel that there is one person we can change, simultaneously we change many people around us. And as a writer I suddenly discovered the enormous radius of influence that one person can have.

There are things you cannot know without suffering. God has special tutorials in tribulation for his shepherds. Do not begrudge the seminars of suffering. His aim is to make you, like Jesus, a sympathetic shepherd. It’s scary. Paul prayed that he would share Christ’s sufferings and become like him in his death (Phil. 3:10). God answered him. He was forsaken at his last trial (2 Tim. 4:16), and the Romans took him out. We are not playing games.

Worldly Christians look to God primarily for personal fulfillment. They are saved, but self-centered. They love to attend concerts and enrichment seminars, but you would never find them at a missions conference because they aren’t interested. Their prayers focus on their own needs, blessings, and happiness. It’s a “me-first” faith: How can God make my life more comfortable? They want to use God for their purposes instead of being used for his purposes.

The universities are an absolute wreck right now, because for decades, any graduate student in the humanities who had independent thinking was driven out. There was no way to survive without memorizing all these stupid bromides with this referential bowing to these over-inflated figures like Lacan, Derrida, Foucault, and so on. Basically, it's been a tyranny in the humanities, because the professors who are now my age – who are the baby boomer professors, who made their careers on the back of Foucault and so on – are determined that that survive. So you have a kind of vampirism going on. So I've been getting letters for 25 years since Sexual Personae was released in 1990, from refugees from the graduate schools. It's been a terrible loss. One of my favorite letters was early on: a woman wrote to me, she was painting houses in St. Louis, she said that she had wanted a career as a literature professor and had gone into the graduate program in comparative literature at Berkeley. And finally, she was forced to drop out because, she said, every time she would express enthusiasm for a work they were studying in the seminar, everyone would look at her as if she had in some way created a terrible error of taste. I thought, 'Oh my God', see that's what's been going on – a pretentious style of superiority to the text. [When asked what can change this]: Rebellion! Rebellion by the grad students. This is what I'm trying to foment. We absolutely need someone to stand up and start criticizing authority figures. But no; this generation of young people have been trained throughout middle school and high school and college to be subservient to authority.

People spoke to foreigners with an averted gaze, and everybody seemed to know somebody who had just vanished. The rumors of what had happened to them were fantastic and bizarre though, as it turned out, they were only an understatement of the real thing. Before going to see General Videla […], I went to […] check in with Los Madres: the black-draped mothers who paraded, every week, with pictures of their missing loved ones in the Plaza Mayo. (‘Todo mi familia!’ as one elderly lady kept telling me imploringly, as she flourished their photographs. ‘Todo mi familia!’) From these and from other relatives and friends I got a line of questioning to put to the general. I would be told by him, they forewarned me, that people ‘disappeared’ all the time, either because of traffic accidents and family quarrels or, in the dire civil-war circumstances of Argentina, because of the wish to drop out of a gang and the need to avoid one’s former associates. But this was a cover story. Most of those who disappeared were openly taken away in the unmarked Ford Falcon cars of the Buenos Aires military police. I should inquire of the general what precisely had happened to Claudia Inez Grumberg, a paraplegic who was unable to move on her own but who had last been seen in the hands of his ever-vigilant armed forces [….] I possess a picture of the encounter that still makes me want to spew: there stands the killer and torturer and rape-profiteer, as if to illustrate some seminar on the banality of evil. Bony-thin and mediocre in appearance, with a scrubby moustache, he looks for all the world like a cretin impersonating a toothbrush. I am gripping his hand in a much too unctuous manner and smiling as if genuinely delighted at the introduction. Aching to expunge this humiliation, I waited while he went almost pedantically through the predicted script, waving away the rumored but doubtless regrettable dematerializations that were said to be afflicting his fellow Argentines. And then I asked him about Senorita Grumberg. He replied that if what I had said was true, then I should remember that ‘terrorism is not just killing with a bomb, but activating ideas. Maybe that’s why she’s detained.’ I expressed astonishment at this reply and, evidently thinking that I hadn’t understood him the first time, Videla enlarged on the theme. ‘We consider it a great crime to work against the Western and Christian style of life: it is not just the bomber but the ideologist who is the danger.’ Behind him, I could see one or two of his brighter staff officers looking at me with stark hostility as they realized that the general—El Presidente—had made a mistake by speaking so candidly. […] In response to a follow-up question, Videla crassly denied—‘rotondamente’: ‘roundly’ denied—holding Jacobo Timerman ‘as either a journalist or a Jew.’ While we were having this surreal exchange, here is what Timerman was being told by his taunting tormentors: Argentina has three main enemies: Karl Marx, because he tried to destroy the Christian concept of society; Sigmund Freud, because he tried to destroy the Christian concept of the family; and Albert Einstein, because he tried to destroy the Christian concept of time and space. […] We later discovered what happened to the majority of those who had been held and tortured in the secret prisons of the regime. According to a Navy captain named Adolfo Scilingo, who published a book of confessions, these broken victims were often destroyed as ‘evidence’ by being flown out way over the wastes of the South Atlantic and flung from airplanes into the freezing water below. Imagine the fun element when there’s the surprise bonus of a Jewish female prisoner in a wheelchair to be disposed of… we slide open the door and get ready to roll her and then it’s one, two, three… go!

All Connell's classmates have identical accents and carry the same size MacBook under their arms. In seminars they express their opinions passionately and conduct impromptu debates. Unable to form such straightforward views or express them with any force, Connell initially felt a sense of crushing inferiority to his fellow students, as if he had upgraded himself accidentally to an intellectual level far above his own, where he had to strain to make sense of the most basic premises. He did gradually start to wonder why all their classroom discussions were so abstract and lacking in textual detail, and eventually he realized that most people were not actually doing the reading. They were coming into college every day to have heated debate about books they had no read. He understand now that his classmates are not like him. It's easy for them to have opinions, and to express them with confidence. They don't worry about appearing ignorant or conceited. They are not stupid people, but they're not so much smarter than him either. They just move through the world in a different way, and he'll probably never really understand them, and he knows they will never understand him, or even try.

Physical well-being necessitates listening to what you already know, and then taking it seriously enough to act accordingly. When you wake up and feel the impulse to arch your back, stretch and exhale with a loud sigh, for God’s sake, do it.

Jammed together at lunch. Not a drinker, nevertheless I experience a distinct alteration of consciousness in the presence of others—socially, but even in the classroom or seminar—a heightening, livening, intensifying sensation—a kind of euphoria. (Would the drinkers attain the same heights, without drinking? But they never make the experiment.) The process is deceptive: one feels oneself fulfilled, with these shreds and bits of other people, but at the same time one is being drained.

When Jesus said eternal life is knowing God—including God the Son, Jesus Christ—He did not mean that eternal life is knowing about God. He was not referring to someone who has read many books and attended numerous seminars about God. He was talking about a firsthand, experiential knowledge. We come to truly know God as we experience Him in and around our lives. Many people have grown up attending church and hearing about God all their lives, but they do not have a personal, dynamic, growing relationship with God. They never hear His voice. They have no idea what God's will is. They do not encounter His love firsthand. They have no sense of divine purpose for their lives. They may know a lot about God, but they don't really know Him.

Paternalism is also visible in programs within welfare and criminal punishment systems that force criminalized people and people seeking welfare benefits to take parenting classes, budgeting classes, and anger management seminars. The idea that those giving aid need to “fix” people who are in need is based on the notion that people’s poverty and marginalization is not a systemic problem but is caused by their own personal shortcomings. This also implies that those who provide aid are superior.

To many persons around him, he appears too much the academic. There may be some things about him that recall his beginnings—his shabby clothes; his persistent poverty; or his dark skin (in those cases when it symbolizes his parents’ disadvantaged condition)—but they only make clear how far he has moved from his past. He has used education to remake himself. They expect—they want—a student less changed by his schooling. If the scholarship boy, from a past so distant from the classroom, could remain in some basic way unchanged, he would be able to prove that it is possible for anyone to become educated without basically changing from the person one was. The scholarship boy does not straddle, cannot reconcile, the two great opposing cultures of his life. His success is unromantic and plain. He sits in the classroom and offers those sitting beside him no calming reassurance about their own lives. He sits in the seminar room—a man with brown skin, the son of working-class Mexican immigrant parents.

This is what it’s like in Dublin. All Connell’s classmates have identical accents and carry the same size MacBook under their arms. In seminars they express their opinions passionately and conduct impromptu debates […] He did gradually start to wonder why all their classroom discussions were so abstract and lacking in textual detail, and eventually he realised that most people were not actually doing the reading. They were coming into college every day to have heated debates about books they had not read.

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. )))

Imagine a husband who really loves his wife. He is attentive to her needs. He listens to her heart. He is her best earthly gift. How would she react if he said to her, “Don’t ask me for anything. I’m your best gift.” When I’ve said this at our prayer seminars, everyone bursts into laughter. The husband’s love for his wife is not disengaged from responding thoughtfully and generously to her requests. If we separate our mundane needs (doing) from God’s best gift, his loving presence (being), then we are overspiritualizing prayer.

The cultural differences between Israel and the United States are actually so great that Intel started running “cross-cultural seminars” to bridge them. “After living in the U.S. for five years, I can say that the interesting thing about Israelis is the culture. Israelis do not have a very disciplined culture. From the age of zero we are educated to challenge the obvious, ask questions, debate everything, innovate,” says Mooly Eden, who ran these seminars. As a result, he adds, “it’s more complicated to manage five Israelis than fifty Americans

Look, Spanky," I said to Sharkface. "I'm a little busy to be tussling with every random weirdo who is insecure about his junk. Otherwise I would just love to smash you with a beer bottle, kick you in the balls, throw you out through the saloon doors, the whole bit. Why don't you have your people contact my people, and we can do this maybe next week?" "Next week is your self-deprecation awareness seminar," Thomas said. I snapped my fingers. "What about the week after?" "Apartment hunting." "Bother," I said. "Well, no one can say we didn't try.

That was the old Ellen Gulden, the girl who would walk over her mother in golf shoes, who scared students away from writing seminars, who started work on Monday after graduating from Harvard with honors on a Thursday, who loved the moments in the office when she would look out at the impenetrable black of the East River, starred with the reflected lights of Queens, with only the cleaning crew for company, and think of her various superiors out at dinner parties and restaurants and her various similars out at downtown clubs or cheap but authentic places in Chinatown and say to herself, 'I'm getting ahead.' That Ellen Gulden, the one her boss suspected of using the dying-mother ploy to get more money or a better job title, would have covered every inch of [this datebook] with the frantic scribble of unexamined ambition.

Is any of it real? I mean, look at this. Look at it! A world built on fantasy. Synthetic emotions in the form of pills. Psychological warfare in the form of advertising. Mind-altering chemicals in the form of … food! Brainwashing seminars in the form of media. Controlled isolated bubbles in the form of social networks. Real? You want to talk about reality? We haven’t lived in anything remotely close to it since the turn of the century. We turned it off, took out the batteries, snacked on a bag of GMOs while we tossed the remnants in the ever-expanding Dumpster of the human condition. We live in branded houses trademarked by corporations built on bipolar numbers jumping up and down on digital displays, hypnotizing us into the biggest slumber mankind has ever seen. You have to dig pretty deep, kiddo, before finding anything real.

In my experience, most people are actually seeking recovery from the monotony and anxiety of qualitative repetition. This applies to body, emotions and mind. And that monotony and anxiety involves inertia just as much as over-use, meaning inertia in some areas and over-use in others.

I should advise you to put it all down as beautifully & as carefully as you can—in some beautifully bound book. It will seem as if you were making the visions banal—but then you need to do that—then you are freed from the power of them. . . . Then when these things are in some precious book you can go to the book & turn over the pages & for you it will be your church—your cathedral—the silent places of your spirit where you will find renewal. If anyone tells you that it is morbid or neurotic and you listen to them—then you will lose your soul—for in that book is your soul.

The difference is, anything we just make out of our will, they can slip most of the punch,” he said. “I ain’t got time to give you a graduate seminar on intention versus the natural operation of the universe until you’ve completed my ‘why it’s a damned stupid thing to trust vampires’ course.

I also thought about that seminar classmate on Adam's ninth birthday. Adam had insisted on going to a pizza-and-games arcade for his party. The only person he'd invited besides his sisters was someone I'll call Lonnie, whom Adam claimed to be his girlfriend. Although I had often heard Adam sing about Lonnie, I had never met her, or seen Adam interact with any girl. I was afraid that he would start humping her leg the second she came in range. These were fears I'd sustained since before he was born; I though all people with Down syndrome were grossly overaffectionate. I was grossly wrong.

[...] Si semina, si raccoglie, e non c'è nesso tra una cosa e l'altra. Ti insegnano che c'è, ma... Non so, io non l'ho mai visto. Accade di seminare, accade di raccogliere, tutto lì. Per questo la saggezza è un rito inutile e la tristezza un sentimento inesatto, sempre. Seminammo con cura, tutti, quella volta, seminammo immaginazione, follia e talento. Ecco cosa abbiamo raccolto, un frutto ambiguo: la luce bella di un ricordo e il privilegio di una commozione che per sempre ci renderà eleganti, e misteriosi. Voglia il cielo che questo basti a salvarci, per tutto il tempo che ci sarà dato, ancora.

The language of worldview tends to imply, to paraphrase the Catholic writer Richard Rohr, that we can think ourselves into new ways of behaving. But that is not the way culture works. Culture helps us behave ourselves into new ways of thinking. The risk in thinking 'worldviewishly' is that we will start to think that the best way to change culture is to analyze it. We will start worldview academies, host worldview seminars, write worldview books. These may have some real value if they help us understand the horizons that our culture shapes, but they cannot substitute for the creation of real cultural goods. And they will subtly tend to produce philosophers rather than plumbers, abstract thinkers instead of artists and artisans. They can create a cultural niche in which 'worldview thinkers' are privileged while other kinds of culture makers are shunted aside. But culture is not changed simply by thinking.

Watch movies. Read screenplays. Let them be your guide. […] Yes, McKee has been able to break down how the popular screenplay has worked. He has identified key qualities that many commercially successful screenplays share, he has codified a language that has been adopted by creative executives in both film and television. So there might be something of tangible value to be gained by interacting with his material, either in book form or at one of the seminars. But for someone who wants to be an artist, a creator, an architect of an original vision, the best book to read on screenwriting is no book on screenwriting. The best seminar is no seminar at all. To me, the writer wants to get as many outside voices OUT of his/her head as possible. Experts win by getting us to be dependent on their view of the world. They win when they get to frame the discussion, when they get to tell you there’s a right way and a wrong way to think about the game, whatever the game is. Because that makes you dependent on them. If they have the secret rules, then you need them if you want to get ahead. The truth is, you don’t. If you love and want to make movies about issues of social import, get your hands on Paddy Chayefsky’s screenplay for Network. Read it. Then watch the movie. Then read it again. If you love and want to make big blockbusters that also have great artistic merit, do the same thing with Lawrence Kasdan’s Raiders Of The Lost Ark screenplay and the movie made from it. Think about how the screenplays made you feel. And how the movies built from these screenplays did or didn’t hit you the same way. […] This sounds basic, right? That’s because it is basic. And it’s true. All the information you need is the movies and screenplays you love. And in the books you’ve read and the relationships you’ve had and your ability to use those things.

I was amazed, shocked, and sickened by what I heard throughout the day, over and over, by many victims' stories. I can think of no one with whom I didn't recognize a common thread. These monsters, these evil priests, used the same words and methods on all of us. With each session, I would find something that sent a cold chill down my spine. It amazed and frightened me that the actual words used on me, to rape me, to rape me, were the same as the words used on so many others from all over the United States. You would think that all these priests either were educated in how to concur and rape us, or they met privately with each other to compare notes and develop their plan of attack on us. The pattern was so much the same, with the same words, that you would swear it was scripted and disbursed to these priests. Do they secretly have closed-door meetings on how to abuse us? A chilling thought. Neary's routine of saying the “Our Father” during the rape and making me say it with him, repeating the “thy will be done” over and over, the absolution given me after he “finished,” the threats of having God take my parents away, the lectures about offering my suffering up to God, etc., etc., etc. My experience was identical, word-for-word, to that of many others. The exact words during the abuse were not just close, but exactly the same, as if it were some kind of abuse ritual. Ritual abuse is not limited to the religious definition and can include compulsive, abusive behavior performed in an exact series of steps with little variation. How could these similarities occur without the priests taking the same “abuse seminar” together some place, somehow? Was it taught in the seminary? In some dark corner? It goes beyond coincidence—the similarities in deeds and verbiage that these predators use on us. It truly chilled me to the very marrow of my bones.

Liberals have elections to contest and centrist working-class voters to win back. That is job number one. And nothing will turn voters off more surely than being hectored in this way. So a couple of reminders to the identity conscious: Elections are not prayer meetings, and no one is interested in your personal testimony. They are not therapy sessions or occasions to obtain recognition. They are not seminars or “teaching moments.” They are not about exposing degenerates and running them out of town. If you want to save America’s soul, consider becoming a minister. If you want to force people to confess their sins and convert, don a white robe and head to the River Jordan. If you are determined to bring the Last Judgment down on the United States of America, become a god. But if you want to win the country back from the right, and bring about lasting change for the people you care about, it’s time to descend from the pulpit.*

I remember a seminar I once attended that was led by a brilliant and flamboyant Hungarian analyst named Robert Bak. The issue under debate was the nature of transference, and I raised my hand and asked rhetorically, "What would you call an interpersonal relationship where infantile wishes, and defenses against those wishes, get expressed in such a way that the persons within that relationship don't see each other for what they objectively are but, rather, view each other in terms of their infantile needs and their infantile conflicts. What would you call that?" And Bak looked over at me ironically and said, 'I'd call that life.

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?

But what is passion, what are emotions? There is the source of fire, there is the fullness of energy. A man who is not on fire is nothing: he is ridiculous, he is two-dimensional. He must be on fire even if he does make a fool of himself. A flame must burn somewhere, otherwise no light shines; there is no warmth, nothing.

The ability to remain constant, whole and playful, even while working technically, concentrating and upholding urgency, is essential to achieve a state of balance that will allow for this to happen. This has to come to life, and cannot stay just an idea or hope or intention or imitation, or ignored. The guarantee and proof that this balance and power is real is in its actualization. That is, that it manifests in functional reality. As in any intention, whether that be vague or specific, an ambition or desire, a goal or state of being, a question or hope, a curiosity or purpose, there exist natural and unnatural obstacles to its realization.

All the great biographies of the Bible involve suffering. The great souls grown in the Lord’s vineyard all know what it is to suffer. American Christianity, on the other hand, is conditioned to avoid suffering at all cost. But what a cost it is! Grape juice Christianity is what is produced by the purveyors of the motivational-seminar, you-can-have-it-all, success-in-life, pop-psychology Christianity. It’s a children’s drink. It comes with a straw and is served in a little cardboard box. I don’t want to drink that anymore. I don’t want to serve that anymore. I want the vintage wine. The kind of faith marked by mystery, grace, and authenticity.

No one will improve his health significantly without accurately perceiving priorities, knowing clearly what is at stake if those are not attended to and what is to be gained if acted on correctly. That’s the basic homework before any change can come about. Then that knowledge has to be transformed into a sustainable motivation.

The typical image of a depressed, lazy and tired person is someone hunched over and inert. Often, the assumption is that if one had more enthusiasm and inspiration, he would then stand up straight and move. In many cases, this equation is backward. But, as with everything related to one’s physicality, balance is the key. An overly erect and rigid posture may convey confidence and power to some, but it also causes a subtle accumulation of tension and rigidity on various levels, including psychological and emotional.

Sometimes “inner work” requires an act of loyalty rather than an effort at transformation. Knowing what makes us happy (Venus), expressing this to others (Mercury), and standing firm in the face of opposition (Mars) may seem very petty against the more profound concerns of the outer world. Yet in their own way, these things are equally profound, for it is these small acts of self-affirmation that define the ego and ultimately the capacity to mediate the heavy planets with their destructive and transformative potentials.

Ironically, to “inspire” means to breathe, to infuse life by breathing. As with a lot of things that have the capacity to inspire, it takes some time to get past the apparent boredom and find the hidden secrets. I figure if I keep harping on it, maybe someone will eventually explore the possibility long enough to realize just how breathtaking it is.

A certificate tells me that I was born. I repudiate this certificate: I am not a poet, but a poem. A poem that is being written, even if it looks like a subject.

When I was in the advertising business, I used to offer free seminars to advertisers about how to create better ads (the material in this chapter being the content). That was not so long ago, but since then the Internet has ballooned to major significance. If I were selling advertising today, I’d have that seminar online. Think of how this cuts down on your travel expenses. I used to fly all over creation to deliver those seminars. And appointments were harder to get. The education-based marketing concept that you learned in Chapter Four works hand in glove with the ability to do things over the Internet. Here’s the pitch I’d do today: “How would you like to learn to make your advertising literally 10 times more effective? And you can do it right from the comfort of your favorite office chair.” It’s hard to resist such an offer. There are many examples I could give you to flesh out the model of turning your Web site into a community. The examples below are simple and some are even silly, but each shows how far this concept can go and how it helps you capture more leads and build a better brand.

When people in churches today discuss Paul and his letters, they often think only of the man of ideas who dealt with lofty and difficult concepts, implying a world of libraries, seminar rooms, or at least the minister’s study for quiet sermon preparation. We easily forget that the author of these letters spent most of his waking hours with his sleeves rolled up, doing hard physical work in a hot climate, and that perhaps two-thirds of the conversations he had with people about Jesus and the gospel were conducted not in a place of worship or study, not even in a private home, but in a small, cramped workshop. Saul had his feet on the ground, and his hands were hardened with labor. But his head still buzzed with scripture and the news about Jesus.

I entered Princeton University as a graduate student in 1959, when the Department of Mathematics was housed in the old Fine Hall. This legendary facility was marvellous in stimulating interaction among the graduate students and between the graduate students and the faculty. The faculty offered few formal courses, and essentially none of them were at the beginning graduate level. Instead the students were expected to learn the necessary background material by reading books and papers and by organising seminars among themselves. It was a stimulating environment but not an easy one for a student like me, who had come with only a spotty background. Fortunately I had an excellent group of classmates, and in retrospect I think the "Princeton method" of that period was quite effective.

Martin Luther King Jr. was the greatest movement leader in American history. But, as Hillary Clinton once correctly pointed out, his efforts would have been futile without those of the machine politician Lyndon Johnson, a seasoned congressional deal maker willing to sign any pact with the devil to get the Civil Rights Act and Voting Rights Act passed. And the work doesn’t stop once legislation is passed. One must keep winning elections to defend the gains that social movements have contributed to. If the steady advance of a radicalized Republican Party, over many years and in every branch and at every level of government, should teach liberals anything, it is the absolute priority of winning elections today. Given the Republicans’ rage for destruction, it is the only way to guarantee that newly won protections for African-Americans, other minorities, women, and gay Americans remain in place. Workshops and university seminars will not do it. Online mobilizing and flash mobs will not do it. Protesting, acting up, and acting out will not do it. The age of movement politics is over, at least for now. We need no more marchers. We need more mayors. And governors, and state legislators, and members of Congress . .

Nietzsche said we will never rid ourselves of God because we have too much faith in grammar/language. Lacan said because of the religious tenets of language, religion will triumph. Chomsky, master linguist, says 'there are no skeptics. You can discuss it in a philosophy seminar but no human being can - in fact - be a skeptic.' These musings shed light on Soren K's leap to faith idea. This is more nuanced than the circular leap of faith argument he's been wrongly accused of... Soren is saying that, as we use the logic of language to express existence and purpose, we will always leap TO faith in a superior, all encompassing, loving force that guides our lives. This faith does not negate our reason. It simply implies that the reasoning of this superior force is superior to our own. Edwin Abbott crystalizes this in Flatland.

There are a great many times we are passive in the face of destiny, forgetting that we really are able to be the captains of our destiny. We are taught a kind of passivity; the culture has taught us that a certain passivity is a feminine quality. So the day that I was told by Otto Rank that I was responsible for the failures, the defeats that had happened to me, and that it was in my power to conquer them, that day was a very exhilarating day. Because if you’re told that you’re responsible that means that you an do something about it. Whereas the people who say society is responsible, or some of the feminist women who say man is responsible, can only complain. You see if you put the blame on another, there is nothing you can do. I preferred to take the blame, because that also means that one can act, and it’s such a relief from passivity, from being the victim.

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]

Life will give you what you need once you will do something with it. It may not give you what you want so as to be as comfortable as you want, as Nature’s concern is need as it relates to evolution. In my humble opinion, Nature is too kind, but, as I say, the game is big, and the challenges and temptations absolute. And this is a fascinating aspect of the totality of beauty; it gives more than is only necessary. The generosity is mind- and heart boggling.

Book authors are in high demand for speaking engagements and appearances; they are the new ‘celebrity’ and celebrities gain access. Authors not only make money from royalties or book advances but from their keynotes, presentations and strategically branded product lines. This includes entrepreneurial ideas for you to extend yourself beyond just writing and prepares you to add speaking and consulting to your revenue stream. You have to begin to look outside book sales and towards the speaking market. There are radio, interviews, news, television, small channel television keynotes, lectures, seminars and workshops. These types of events have the possibility to be much more lucrative than just selling books. In essence, the book builds and brands you in the public eye. It gives you credibility and the opportunity to be more than you are. It enables you to now be a voice, a teacher, a leader, an expert - after all, you wrote the book on it!

Prospecting & Marketing Institute, based in Santa Fe, New Mexico, and I were conducting a multiday seminar for her clients — corporate executives and general agents from life insurance companies — about new methods of recruiting agents. Even though the attendees had paid a very high per-person fee to be there, most had traveled great distances, and the subject was of critical importance to them, we both noticed that on breaks, what most of them were talking about was where

Acornology Once upon a time, in a land not so far away, there was a kingdom of acorns, nestled at the foot of a grand old oak tree. Since the citizens of this kingdom were modern, fully Westernized acorns, they went about their life with a purposeful energy; and since they were mid-life baby-boomer acorns, they engaged in a lot of self-help courses. There were seminars called “Getting All You Can out of Your Shell” and “Who Would You Be Without Your Nutty Story?” There were woundedness and recovery groups for acorns who had been bruised in their fall from the tree. There were spas for oiling and polishing those shells and various acornopathic therapies to enhance longevity and well-being. One day in the midst of this kingdom there suddenly appeared a knotty little stranger, apparently dropped out of the blue by a passing bird. He was capless and dirty, making an immediate negative impression on his fellow acorns. And to make things worse, crouched beneath the mighty oak tree, he stammered out a wild tale. Pointing up at the tree, he said, “We … are … that!” Delusional thinking, obviously, the other acorns concluded, but they continued to engage him in conversation: “So tell us, how do we … become that tree?” “Well,” said he, pointing downward, “it has something to do with going into the ground … and cracking open the shell.” “Insane!” they responded. “Totally morbid! Why then we wouldn’t be acorns anymore.

What I mean is, a professor is the only person on earth with the power to put a veritable frame around life— not the whole thing, God no— simply a fragment of it, a small wedge. He organizes the unorganizable. Nimbly partitions it into modern and postmodern, renaissance, baroque, primitivism, imperialism and so on. Splice that up with Research Papers, Vacation, Midterms. All that order— simply divine. The symmetry of a semester course. Consider the words themselves: the seminar, the tutorial, the advanced whatever workshop accessible only to seniors, to graduate fellows, to doctoral candidates, the practicum— what a marvelous word: practicum! You think me crazy. Consider a Kandinsky. Utterly muddled, put a frame around it, voilà — looks rather quaint above the fireplace. And so it is with the curriculum. That celestial, sweet set of instructions, culminating in the scary wonder of the Final Exam. And what is the Final Exam? A test of one’s deepest understanding of giant concepts.

« Quello che avrei potuto dirle, per aiutarla, l'ho capito solo più tardi ripensando a quel giorno, al suo salto, alla sua follia. Le avrei dovuto dire che tanti saltano nello stesso modo via dalla loro vita, oltre se stessi, rischiando tutto per sentirsi davvero vivi. Avrei dovuto dirle che tutti lo fanno chiusi nelle loro paure, chiusi dentro la botte mefitica delle loro paure. Un posto piccolissimo, molto nero, dove sei solo, e fai fatica a respirare. Non c'è nulla che si possa fare per cambiare le cose e già si è fortunati se qualcuno ha avuto per noi l'attenzione di mettere una piccola musica, là dentro; o se capita di avere un amico ad aspettarci in un'ansa del fiume per riportarci a casa, in una qualche casa. Questo, le avrei dovuto dire. Invece solo la strinsi fa le mie braccia, e non fui capace di dire niente. Piccola Rachel... Davvero si sarebbe meritata un giorno di gloria, lei e quegli altri due matti, sa il cielo come mi mancano. Ma non è andata così, spesso non va così. Si semina, si raccoglie, e non c'è nesso tra una cosa e l'altra. Ti insegnano che c'è, ma... non so, io non l'ho mai visto. Accade di seminare, accade di raccogliere, tutto lì. Per questo la saggezza è un rito inutile e la tristezza un sentimento inesatto, sempre. Seminammo con cura, tutti, quella volta, seminammo immaginazione, e follia e talento. Ecco cosa abbiamo raccolto, un frutto ambiguo: la luce bella di un ricordo e il privilegio di una commozione che per sempre ci renderà eleganti, e misteriosi. Voglia il cielo che questo basti a salvarci, per tutto il tempo che ci sarà dato, ancora. »

At one seminar where I was speaking on the concept of proactivity, a man came up and said, “Stephen, I like what you’re saying. But every situation is so different. Look at my marriage. I’m really worried. My wife and I just don’t have the same feelings for each other we used to have. I guess I just don’t love her anymore and she doesn’t love me. What can I do?” “The feeling isn’t there anymore?” I asked. “That’s right,” he reaffirmed. “And we have three children we’re really concerned about. What do you suggest?” “Love her,” I replied. “I told you, the feeling just isn’t there anymore.” “Love her.” “You don’t understand. The feeling of love just isn’t there.” “Then love her. If the feeling isn’t there, that’s a good reason to love her.” “But how do you love when you don’t love?” “My friend, love is a verb. Love—the feeling—is a fruit of love, the verb. So love her. Serve her. Sacrifice. Listen to her. Empathize. Appreciate. Affirm her. Are you willing to do that?” *** In the great literature of all progressive societies, love is a verb. Reactive people make it a feeling.

One of those classes, a constitutional law seminar of sixteen students, became a kind of family for me. We called ourselves the island of misfit toys, as there was no real unifying force to our team—a conservative hillbilly from Appalachia, the supersmart daughter of Indian immigrants, a black Canadian with decades’ worth of street smarts, a neuroscientist from Phoenix, an aspiring civil rights attorney born a few minutes from Yale’s campus, and an extremely progressive lesbian with a fantastic sense of humor, among others—but we became excellent friends.

In his seminal book Antifragile, Nassim Nicholas Taleb shows how the linear model is wrong (or, at best, misleading) in everything from cybernetics, to derivatives, to medicine, to the jet engine. In each case history reveals that these innovations emerged as a consequence of a similar process utilized by the biologists at Unilever, and became encoded in heuristics (rules of thumb) and practical know-how. The problems were often too complex to solve theoretically, or via a blueprint, or in the seminar room. They were solved by failing, learning, and failing again.

So the fact that Nietzsche feels that Christ died too early is a general idea only; we really have the need to ask the question: "What would Jesus have taught if he had been a married man, with eight children for instance? How would he have dealt with certain situations in life which only occur when you are in life, when you share it?" Of course he was in his own life but it was a very partial one - he was not really in life as we know it. He would perhaps be a good teacher inasmuch as one is meant to live his particular life, the life of a philosophical tramp who really has the idealistic purpose of teaching a new saving truth, who recognizes no other responsibility. You see, he had no profession and no human connections which were valid to him. He separated himself from his family, was the lord of his disciples, who had to follow him while he had to follow no one, being under no obligations. This is an exceedingly simple situation, tragically simple, which is so rare that one cannot assume that the teaching coming from such a life can be possible or applicable to an entirely different type of life. Jung, C. G.. Nietzsche's Zarathustra: Notes of the Seminar given in 1934-1939. Two Volumes: 1-2, unabridged (Jung Seminars) (p. 779-780)

At the time, about to graduate from college, I was operating mainly on impulse, like a salmon swimming blindly upstream toward the site of his own conception. In class and seminars I would dress up these impulses in the slogans and theories that I'd discovered in books., thinking - falsely - that the slogans meant something, that they somehow made what I felt more amenable to proof. But at night, lying in bed, I would let the slogans drift away, to be replaced with a series of images, romantic images, of a past I'd never known. ... Such images became a form of prayer for me, bolstering my spirits, channeling my emotions in a way that words never could. They told me (although even this much understanding may have come later, is also a construct, containing its own falsehoods) that I wasn't alone in my particular struggles, and that communities had never been a given in this country, at least not for blacks. Communities had to be created, fought for, tended like gardens. They expanded or contracted with the dreams of men... Through organising, through shared sacrifice, membership had been earned. And because membership was earned... I believed that it might, over time, admit the uniqueness of my life. That was my idea of organising. It was a promise of redemption.

1. _______ I prefer one-on-one conversations to group activities.   2. _______ I often prefer to express myself in writing.   3. _______ I enjoy solitude.   4. _______ I seem to care less than my peers about wealth, fame, and status.   5. _______ I dislike small talk, but I enjoy talking in depth about topics that matter to me.   6. _______ People tell me that I’m a good listener.   7. _______ I’m not a big risk-taker.   8. _______ I enjoy work that allows me to “dive in” with few interruptions.   9. _______ I like to celebrate birthdays on a small scale, with only one or two close friends or family members. 10. _______ People describe me as “soft-spoken” or “mellow.” 11. _______ I prefer not to show or discuss my work with others until it’s finished. 12. _______ I dislike conflict. 13. _______ I do my best work on my own. 14. _______ I tend to think before I speak. 15. _______ I feel drained after being out and about, even if I’ve enjoyed myself. 16. _______ I often let calls go through to voice mail. 17. _______ If I had to choose, I’d prefer a weekend with absolutely nothing to do to one with too many things scheduled. 18. _______ I don’t enjoy multitasking. 19. _______ I can concentrate easily. 20. _______ In classroom situations, I prefer lectures to seminars.

The way we start a dialogue group is usually by talking about dialogue – talking it over, discussing why we’re doing it, what it means, and so forth. I don’t think it is wise to start a group before people have gone into all that, at least somewhat. You can, but then you’ll have to trust that the group will continue, and that these questions will come out later. So if you are thinking of meeting in a group, one thing which I suggest is to have a discussion or a seminar about dialogue for a while, and those who are interested can then go on to have the dialogue. And you mustn’t worry too much whether you are or are not having dialogue – that’s one of the blocks. It may be mixed.

I learned an amazing way to demonstrate the effectiveness of positive versus negative thinking from Jack Canfield, President of Self-Esteem Seminars, which I now use in my workshops. I ask someone to come up and stand facing the rest of the class. After making sure the person has no problems with her (or his) arms, I ask my volunteer to make a fist and extend either arm out to the side. I then tell her to resist, with as much strength as she can muster, as I stand facing her and attempt to push her arm down with my outstretched hand. Not once have I succeeded in pushing her arm down on my initial trial. I then ask her to put her arm down, close her eyes and repeat ten times the negative statement “I am a weak and unworthy person.” I tell her really to get into the feel of that statement. When she has repeated the statement ten times, I ask her to open her eyes and extend her arm again exactly as she had before. I remind her to resist as hard as she can. Immediately, I am able to bring down her arm. It is as though all strength has left her. I wish I could record the expressions on my volunteers’ faces when they find it impossible to resist my pressure. A few have made me do it again. “I wasn’t ready!” is their plea. Lo and behold, the same thing happens on the second try—the arm goes right down with little resistance. They are dumbfounded. I then ask the volunteer once again to close her eyes, and repeat ten times the positive statement “I am a strong and worthy person.” Again I tell her to really get into the feeling of the words. Once again I ask her to extend her arm and resist my pressure. To her amazement (and everyone else’s) I cannot budge the arm. In fact, it is more steadfast than the first time I tried to push it down. If I continue interspersing positive with negative, the same results occur. I can push the arm down after the negative statement, I am not able to push it down after the positive statement. By the way—for you skeptics out there—I tried this experiment when I was unaware of what the volunteer was saying. I left the room, and the class decided whether the statement should be negative or positive. It didn’t matter. Weak words meant a weak arm. Strong words meant a strong arm.

Now, the fact that Nietzsche, after the chapter about "Delights and Passions," arrives at the chapter or the stage of "The Pale Criminal" is not abnormal in itself, but perfectly normal; for if one follows the path of passion one will surely come to the place where one's passion becomes abnormal, asocial or criminal, and that is a quality which is in everybody. Therefore, one says, principiis obsta, resist delights and passions, resist in the beginning before it is too late, don't have passions, it is not good taste, it is bad form. The deeper reason is that if one slips too far into such flames, one is sure to land in criminality. But how can you live and have no passion-for then you would escape suffering? Nobody can escape suffering, and to try to escape passion is to try to escape suffering. But as you cannot escape suffering you cannot escape passion; you will suffer from passion either directly or indirectly, and it is much better to suffer directly because indirect suffering has no merit. It is exactly as if nothing has happened. So the indirect suffering in a neurosis has no moral merit. Years lost in neurosis are just lost, without gain. But if you suffer directly and you know for what you suffer, that is never lost. Therefore, Christ said that if you know what you are doing you are blessed, but if you don't know you are cursed.? For then it is a neurosis. Jung, C. G.. Nietzsche's Zarathustra: Notes of the Seminar given in 1934-1939. Two Volumes: 1-2, unabridged (Jung Seminars) (p. 463-464)

But why write such rotten scripts? If what you say is so, everybody’s where they want to be, even beggars with sores on their shins and starving children and guys being tortured in jails?” She nodded, watching me. I said, “I can’t accept that.” She waited a bit and then almost smiled. “Unacceptable?” She asked softly. And that rang a bell. “Unacceptable … ‘to accept the unacceptable.’ You said that, in the seminar. But I can’t remember why you said it.” “Yes you can,” she said, and waited. I drew a total blank this time, and I guess she knew it, because she gave me a nudge: “You say you don’t belong here. Is ‘here’—unacceptable?” “Yes,” I said without hesitation. “Then,” she asked, “why did you write this script?” “You mean—the me out there?” She nodded. I thought about that, and then mumbled, “I put it down to—curiosity? That’s all. I mean, throwing yourself into imperfect places, into pain and disappointment and well, the unacceptable—it just doesn’t make sense.” “It doesn’t?” “It sure doesn’t … unless …” I felt my eyes get big. “Unless those, uh, entities want to do what you said—to learn to accept the unacceptable. Even if they have to create it. That doesn’t make sense.” “It doesn’t? Suppose they can’t go on unless they learn that.” “Go on? Go on where?” She shrugs. “Everything living has to go on. Seed to shrub, shrub to tree, egg to bird.” “You mean—evolve. They have to learn to accept the unacceptable in order to evolve into—whatever’s next for them.” Surprisingly, she laughed. She said, “You keep on saying ‘they.

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.

Now everybody separated that and said: there is either rushing virtuously to live a collective life or else there is this selfish introspection and concern with your own development. But the two are completely interdependent, they are completely interactive; and the more you have this response to life, the more you have a source to respond with, then of course the more enrichment you pass around you. Why we made a dichotomy between those two — saying that the two wouldn’t enrich each other — I don’t know. Because whatever the individual does for himself and by himself is something that ultimately flows back again like a river into the collective unconscious. So if we are disappointed today in the external changes it’s because not enough of us have worked at raising a better quality of human being.

GET BEYOND THE ONE-MAN SHOW Great organizations are never one-man operations. There are 22 million licensed small businesses in America that have no employees. Forbes suggests 75 percent of all businesses operate with one person. And the average income of those companies is a sad $44,000. That’s not a business—that’s torture. That is a prison where you are both the warden and the prisoner. What makes a person start a business and then be the only person who works there? Are they committed to staying small? Or maybe an entrepreneur decides that because the talent pool is so poor, they can’t hire anyone who can do it as well as them, and they give up. My guess is the latter: Most people have just given up and said, “It’s easier if I just do it myself.” I know, because that’s what I did—and it was suicidal. Because my business was totally dependent on me and only me, I was barely able to survive, much less grow, for the first ten years. Instead I contracted another company to promote my seminars. When I hired just one person to assist me out of my home office, I thought I was so smart: Keep it small. Keep expenses low. Run a tight ship. Bigger isn’t always better. These were the things I told myself to justify not growing my business. I did this for years and even bragged about how well I was doing on my own. Then I started a second company with a partner, a consulting business that ran parallel to my seminar business. This consulting business quickly grew bigger than my first business because my partner hired people to work for us. But even then I resisted bringing other people into the company because I had this idea that I didn’t want the headaches and costs that come with managing people. My margins were monster when I had no employees, but I could never grow my revenue line without killing myself, and I have since learned that is where all my attention and effort should have gone. But with the efforts of one person and one contracted marketing company, I could expand only so much. I know that a lot of speakers and business gurus run their companies as one-man shows. Which means that while they are giving advice to others about how to grow a business, they may have never grown one themselves! Their one-man show is simply a guy or gal going out, collecting a fee, selling time and a few books. And when they are out speaking, the business terminates all activity. I started studying other people and companies that had made it big and discovered they all had lots of employees. The reality is you cannot have a great business if it’s just you. You need to add other people. If you don’t believe me, try to name one truly great business that is successful, ongoing, viable, and growing that doesn’t have many people making it happen. Good luck. Businesses are made of people, not just machines, automations, and technology. You need people around you to implement programs, to add passion to the technology, to serve customers, and ultimately to get you where you want to go. Consider the behemoth online company Amazon: It has more than 220,000 employees. Apple has more than 100,000; Microsoft has around the same number. Ernst & Young has more than 200,000 people. Apple calls the employees working in its stores “Geniuses.” Don’t you want to hire employees deserving of that title too? Think of how powerful they could make your business.

Maybe this is not the time to say it because people are in pain . Maybe this is the best time to say it because people have time to reflect . In the over 600 seminars I have done in the last 10 years I have been " factual scaring " people into believing that fear of the future is an essential survival skill . They should be prepared to wake up tomorrow & see their company, industry & career destroyed by a new technology or a rival or something else . Hence they have to learn creativity & learning strategies & prepare for doom . Most people stay in their comfort zone till something drastic happens . A disruption has happened . Biological or otherwise it is a real disruption . Maybe the lessons lost on them in the classroom have been brought home by a scorching reality . Covid is a tragedy for many who will never recover . Life's best teacher for many who will think about it so

[One way of going about liberation] is the political way, changing the laws and fighting for equalities. There are so many ways of doing it. But the other I stress simply because it is the one I know: the psychological way, which is the removal of obstacles so that you can create your own freedom and you don’t have to ask for it. You don’t have to wait for it to be given to you. And the women I chose as my heroines were women who created their own freedom. They didn’t demand it, they didn’t ask for it. They created it. Something in themselves made them independent women, and this kind of independence I stress. […] It is very easy to blame society or to blame the man, but it actually makes you feel even more helpless. Because that means that you are waiting for the man to liberate you or for the government to liberate you or for history. And that takes a long time. It takes centuries, and it’s too slow for me.

Many doctors (and medical students) display uncertainty about whether or not CFS/ME is real…Patients with CFS/ME often experience suspicion by health professionals…The (often unintentional) marginalization of many CFS/ME patients represents a failure in medical professionalism, one that may lead to further ethical and practical consequences both for progressive research into CFS/ME and for ethical care... With one exception, doctors attending the seminar were either defensive or silent. In their eyes, the ME patients present were conforming to stereotype (angry, unscientific, unreasonable) and therefore they – the doctors – would not engage with them. Paradoxically, these doctors were themselves conforming to another stereotype, as described by the speaker: ‘Knowledge-formation is also influenced by social and cultural factors. Such encounters have an inherent power differential; there is significant potential…to be unjust from an epistemic point of view.

At one seminar where I was speaking on the concept of proactivity, a man came up and said, “Stephen, I like what you’re saying. But every situation is so different. Look at my marriage. I’m really worried. My wife and I just don’t have the same feelings for each other we used to have. I guess I just don’t love her anymore and she doesn’t love me. What can I do?” “The feeling isn’t there anymore?” I asked. “That’s right,” he reaffirmed. “And we have three children we’re really concerned about. What do you suggest?” “Love her,” I replied. “I told you, the feeling just isn’t there anymore.” “Love her.” “You don’t understand. The feeling of love just isn’t there.” “Then love her. If the feeling isn’t there, that’s a good reason to love her.” “But how do you love when you don’t love?” “My friend, love is a verb. Love—the feeling—is a fruit of love, the verb. So love her. Serve her. Sacrifice. Listen to her. Empathize. Appreciate. Affirm her. Are you willing to do that?

Eh? How 'bout that?" Bill nudged her. "Did I promise to show you love or did I promise to show you love?" "Sure,they seem like they're in love." Luce shrugged. "But-" "But what?Do you have any idea how painful that is? Look at that guy. He makes getting inked look like being caressed by a soft breeze." Luce squirmed on the branch. "Is that the lesson here? Pain equals love?" "You tell me," Bill said. "It may surprise you to hear this,but the ladies aren't exactly banging down Bill's door." "I mean,if I tattooed Daniel's same on my body would that mean I loved him more than I already do?" "It's a symbol,Luce." Bill let out a raspy sigh. "You're being too literal. Think about it this way: Daniel is the first good-looking boy LuLu has ever seen. Until he washed ashore a few months ago, this girl's whole world was her father and a few fat natives." "She's Miranda," Luce said, remembering the love story from The Tempest, which she'd read in her tenth-grade Shakespeare seminar. "How very civilized of you!" Bill pursed his lips with approval. "They are liek Ferdinand and Miranda: The handsome foreigner shipwrecks on her shores-" "So,of course it was love at first sight for LuLu," Luce murmured. This was what she was afraid of: the same thoughtless,automatic love that had bothered her in Helston. "Right," Bill said. "She didn't have a choice but to fall for him.But what's interesting here is Daniel. You see, he didn't have to teach her to craft a woven sail, or gain her father's trust by producing a season's worth of fish to cure,or exhibit C"-Bill pointed at the lovers on the beach-"agree to tattoo his whole body according to her local custom.It would have been enough if Daniel had just shown up.LuLu would have loved him anyway." "He's doing it because-" Luce thought aloud. "Because he wants to earn her love.Because otherwise,he would just be taking advantage of their curse. Because no matter what kind of cycle they're bound to,his love for her is...true.

Sometimes I wonder how much of our suffering we allow or impose on ourselves simply in search of our worthiness to accept our own respect and appreciation. I’d written before some years ago that we often cause suffering in another so that we can then love them, as in, “You have suffered for me, so I can love you now.” The eventual shock of realizing the sacrifice made for you destroys the walls of self-righteousness and protection. The suffering sacrifice of another creates the willingness and capacity to do the same. Finally, love and respect (respect is part of the body of love) come from the recognition of something else already given up for them. Within the individual, you or me, a similar process takes place toward oneself. It is as if we know some- where that we are not worthy of our own love or respect until we have earned the right to it, and that is mainly through some kind of suffering. That suffering may be generic, as in a life lived in which tragedy after tragedy accumulate, or it may be specific, as in the constant sacrifice of other easier things for a being or vision. Or, perhaps more correctly, it is either consciously chosen or not.

This sweetness scooped like some bright fruit plum peach apricot watermelon perhaps from myself this sweetness It is a whimsical touch, which surprises and troubles me. That this stony and prosaic woman should in her secret moments harbor such thoughts. For she was sealed from us- from everyone- with such fierceness that I had thought her incapable of yielding. I never saw her cry. She rarely smiled, and then only in the kitchen with her palette of flavors at her fingertips, talking to herself (so I thought) in the same toneless mutter, enunciating the names of herbs and spices- cinnamon, thyme, peppermint, coriander, saffron, basil, lovage- running a monotonous commentary. See the tile. Has to be the right heat. Too low, the pancake is soggy. Too high, the butter fries black, smokes, the pancake crisps. I understood because I saw in our kitchen seminars the one way in which I might win a little of her approval, and because every good war needs the occasional amnesty. Country recipes from her native Brittany were her favorites; the buckwheat pancakes we ate with everything, the far breton and kouign amann and galette bretonne that we sold in downriver Angers with our goat's cheeses and our sausage and fruit.

The need of language at this moment, for woman to write well, to express herself, is almost as important as the actual evolution of her growth. The Diary shows this, that the more I wrote, the clearer my thinking was, that the more I expressed myself, the more I was able then to express to the men or the artists around me what I felt or where I stood. It’s a great involvement with language, and the language in the first Diary is not as developed as it is in the second, or in the third. And it was finally by writing that I taught myself to talk with others. So I can’t stress enough for woman at this moment the need for articulateness, the need to care about language; because again the thing that can create misunderstandings and alienation and estrangement is the inability to speak, the inability to write. We need you to write, we need you to speak, we need this revelation of woman who is not only trying to be revealed to herself but needs to be revealed to others. I owe to writing everything. I owe to it the facts that I can sit here and talk with you. I know you don’t believe that, but I didn’t talk at all. And an aunt came one time and said to my mother: ‘I’m awfully sorry, but you have a subnormal child.’ When I was thirty I listened always to other people, and I never said a word. I was really mute. So I taught myself to talk, and I owe to writing the fact that we can talk together now. To me there is no question about it, there is no doubt of its meaning to our life.