Sense Organs Related Quotes

That is the idea -- that we should all be wicked if we did not hold to the Christian religion. It seems to me that the people who have held to it have been for the most part extremely wicked. You find this curious fact, that the more intense has been the religion of any period and the more profound has been the dogmatic belief, the greater has been the cruelty and the worse has been the state of affairs. In the so-called ages of faith, when men really did believe the Christian religion in all its completeness, there was the Inquisition, with all its tortures; there were millions of unfortunate women burned as witches; and there was every kind of cruelty practiced upon all sorts of people in the name of religion. You find as you look around the world that every single bit of progress in humane feeling, every improvement in the criminal law, every step toward the diminution of war, every step toward better treatment of the colored races, or every mitigation of slavery, every moral progress that there has been in the world, has been consistently opposed by the organized churches of the world. I say quite deliberately that the Christian religion, as organized in its churches, has been and still is the principal enemy of moral progress in the world. You may think that I am going too far when I say that that is still so. I do not think that I am. Take one fact. You will bear with me if I mention it. It is not a pleasant fact, but the churches compel one to mention facts that are not pleasant. Supposing that in this world that we live in today an inexperienced girl is married to a syphilitic man; in that case the Catholic Church says, 'This is an indissoluble sacrament. You must endure celibacy or stay together. And if you stay together, you must not use birth control to prevent the birth of syphilitic children.' Nobody whose natural sympathies have not been warped by dogma, or whose moral nature was not absolutely dead to all sense of suffering, could maintain that it is right and proper that that state of things should continue. That is only an example. There are a great many ways in which, at the present moment, the church, by its insistence upon what it chooses to call morality, inflicts upon all sorts of people undeserved and unnecessary suffering. And of course, as we know, it is in its major part an opponent still of progress and improvement in all the ways that diminish suffering in the world, because it has chosen to label as morality a certain narrow set of rules of conduct which have nothing to do with human happiness; and when you say that this or that ought to be done because it would make for human happiness, they think that has nothing to do with the matter at all. 'What has human happiness to do with morals? The object of morals is not to make people happy.

I have always regarded the feet as the most intimate and personal part of our bodies, and not the genitals, not the heart, or even the brain, organs of no great significance that are too highly valued. It is in the feet that all knowledge of Mankind lies hidden; the body sends them a weighty sense of who we really are and how we relate to the earth. It's in the touch of the earth, at its point of contact with the body that the whole mystery is located - the fact that we're built of elements of matter, while also being alien to it, separated from it. The feet - those are our plugs into the socket.

The funny thing about games and fictions is that they have a weird way of bleeding into reality. Whatever else it is, the world that humans experience is animated with narratives, rituals, and roles that organize psychological experience, social relations, and our imaginative grasp of the material cosmos. The world, then, is in many ways a webwork of fictions, or, better yet, of stories. The contemporary urge to “gamify” our social and technological interactions is, in this sense, simply an extension of the existing games of subculture, of folklore, even of belief. This is the secret truth of the history of religions: not that religions are “nothing more” than fictions, crafted out of sociobiological need or wielded by evil priests to control ignorant populations, but that human reality possesses an inherently fictional or fantastic dimension whose “game engine” can — and will — be organized along variously visionary, banal, and sinister lines. Part of our obsession with counterfactual genres like sci-fi or fantasy is not that they offer escape from reality — most of these genres are glum or dystopian a lot of the time anyway — but because, in reflecting the “as if” character of the world, they are actually realer than they appear.

The fate of the physiology of the brain is independent of the truth and falsity of my assertions relative to the laws of the organization of the nervous system, in general, and of the brain in particular, just as the knowledge of the functions of a sense is independent of the knowledge of the structure of its apparatus.

to us consciousness, or “the spirit,” appears as a symptom of a relative imperfection of the organism, as an experiment, a groping, a misunderstanding, as an affliction which uses up nervous force unnecessarily—we deny that anything can be done perfectly so long as it is done consciously. The “pure spirit” is a piece of pure stupidity: take away the nervous system and the senses, the so-called “mortal shell,” and the rest is miscalculation—that is all!...

On a relatively unfrequented, stony beach there is a great rock which juts out over the sea. After a climb, an ascent from one jagged foothold to another, a natural shelf is reached where one person can stretch at length, and stare down into the tide rising and falling below, or beyond to the bay, where sails catch light, then shadow, then light, as they tack far out near the horizon. The sun has burned these rocks, and the great continuous ebb and flow of the tide has crumbled the boulders, battered them, worn them down to the smooth sun-scalded stones on the beach which rattle and shift underfoot as one walks over them. A serene sense of the slow inevitability of the gradual changes in the earth’s crust comes over me; a consuming love, not of a god, but of the clean unbroken sense that the rocks, which are nameless, the waves which are nameless, the ragged grass, which is nameless, are all defined momentarily through the consciousness of the being who observes them. With the sun burning into rock and flesh, and the wind ruffling grass and hair, there is an awareness that the blind immense unconscious impersonal and neutral forces will endure, and that the fragile, miraculously knit organism which interprets them, endows them with meaning, will move about for a little, then falter, fail, and decompose at last into the anonomous [sic] soil, voiceless, faceless, without identity. From this experience I emerged whole and clean, bitten to the bone by sun, washed pure by the icy sharpness of salt water, dried and bleached to the smooth tranquillity that comes from dwelling among primal things. From this experience also, a faith arises to carry back to a human world of small lusts and deceitful pettiness. A faith, naïve and child like perhaps, born as it is from the infinite simplicity of nature. It is a feeling that no matter what the ideas or conduct of others, there is a unique rightness and beauty to life which can be shared in openness, in wind and sunlight, with a fellow human being who believes in the same basic principles.

Good composition is like a suspension bridge, each line adds strength and takes none away. Thus a work of art is finished from the beginning, as Whistler has said. If there are only ten lines, then they are the ten lines which comprehend the most. Composition is the freedom of a thing to be its greatest best by being in its right place in the organization. It is a just sense of the relation of things.

Tick is a humble genesis, tock a feeble apocalypse; and tick-tock is in any case not much of a plot. We need much larger ones and much more complicated ones if we persist in finding 'what will suffice.' And what happens if the organization is much more complex than tick-tock? Suppose, for instance, that it is a thousand-page novel. Then it obviously will not lie within what is called our 'temporal horizon'; to maintain the experience of organization we shall need many more fictional devices. And although they will essentially be of the same kind as calling the second of those two related sounds tock, they will obviously be more resourceful and elaborate. They have to defeat the tendency of the interval between tick and tock to empty itself; to maintain within that interval following tick a lively expectation of tock, and a sense that however remote tock may be, all that happens happens as if tock were certainly following. All such plotting presupposes and requires that an end will bestow upon the whole duration and meaning. To put it another way, the interval must be purged of simple chronicity, of the emptiness of tock-tick., humanly uninteresting successiveness. It is required to be a significant season, kairos poised between beginning and end. It has to be, on a scale much greater than that which concerns the psychologists, an instance of what they call 'temporal integration'--our way of bundling together perception of the present, memory of the past, and expectation of the future, in a common organization. Within this organization that which was conceived of as simply successive becomes charged with past and future: what was chronos becomes kairos. This is the time of the novelist, a transformation of mere successiveness which has been likened, by writers as different as Forster and Musil, to the experience of love, the erotic consciousness which makes divinely satisfactory sense out of the commonplace person.

The important human quest should not be to promote cooperation. That goal is relatively simple and firmly founded on our self-domestication and moral senses. The harder challenge is reducing our capacity for organized violence.

We are told that small-scale farming is inefficient— this is true—and that because our factory farms feed the masses, and do so cheaply, we should be satisfied. And that's a deal that makes sense to nearly all of us: just keep the stuff showing up in produce bins and under cellophane in the supermarket cooler, and keep it relatively cheap, and we'll ask no questions. But in striking that devil's bargain, we sign away our responsibility for what's in that food, how it got there, and what was done to human communities to close the deal. To participate in a system and a way of thinking in which the act of eating is merely a commercial transaction is to sell out our spiritual and cultural patrimony. I understand the free-market reasons why Americans do this. But I don't understand why it is called conservative.

I always felt that someone, a long time ago, organized the affairs of the world into areas that made sense-catagories of stuff that is perfectible, things that fit neatly in perfect bundles. The world of business, for example, is this way-line items, spreadsheets, things that add up, that can be perfected. The legal system-not always perfect, but nonetheless a mind-numbing effort to actually write down all kinds of laws and instructions that cover all aspects of being human, a kind of umbrella code of conduct we should all follow. Perfection is crucial in building an aircraft, a bridge, or a high-speed train. The code and mathematics residing just below the surface of the Internet is also this way. Things are either perfectly right or they will not work. So much of the world we work and live in is based upon being correct, being perfect. But after this someone got through organizing everything just perfectly, he (or probably a she) was left with a bunch of stuff that didn't fit anywhere-things in a shoe box that had to go somewhere. So in desperation this person threw up her arms and said, 'OK! Fine. All the rest of this stuff that isn't perfectible, that doesn't seem to fit anywhere else, will just have to be piled into this last, rather large, tattered box that we can sort of push behind the couch. Maybe later we can come back and figure where it all is supposed to fit in. Let's label the box ART.' The problem was thankfully never fixed, and in time the box overflowed as more and more art piled up. I think the dilemma exists because art, among all the other tidy categories, most closely resembles what it is like to be human. To be alive. It is our nature to be imperfect. The have uncategorized feelings and emotions. To make or do things that don't sometimes necessarily make sense. Art is all just perfectly imperfect. Once the word ART enters the description of what you're up to , it is almost getting a hall pass from perfection. It thankfully releases us from any expectation of perfection. In relation to my own work not being perfect, I just always point to the tattered box behind the couch and mention the word ART, and people seem to understand and let you off the hook about being perfect a go back to their business.

All of these arenas of American life are facets of the same widely discussed phenomenon: the decline of what is termed “social capital.” As defined by political scientist Robert Putnam in his book Bowling Alone, “… social capital refers to connections among individuals—social networks and the norms of reciprocity and trustworthiness that arise from them. In that sense social capital is closely related to what some have called ‘civic virtue.’” It’s the trust, friendships, group affiliations, helping, and expectation of being helped built up by actively participating in and being a member of all sorts of groups, ranging from book clubs, bowling clubs, bridge clubs, church groups, community organizations, and parent-teacher associations to political organizations, professional societies, rotary clubs, town meetings, unions, veterans associations, and others.

Some readers may find it a curious or even unscientific endeavour to craft a criminological model of organised abuse based on the testimony of survivors. One of the standard objections to qualitative research is that participants may lie or fantasise in interview, it has been suggested that adults who report severe child sexual abuse are particularly prone to such confabulation. Whilst all forms of research, whether qualitative or quantitative, may be impacted upon by memory error or false reporting. there is no evidence that qualitative research is particularly vulnerable to this, nor is there any evidence that a fantasy— or lie—prone individual would be particularly likely to volunteer for research into child sexual abuse. Research has consistently found that child abuse histories, including severe and sadistic abuse, are accurate and can be corroborated (Ross 2009, Otnow et al. 1997, Chu et al. 1999). Survivors of child abuse may struggle with amnesia and other forms of memory disturbance but the notion that they are particularly prone to suggestion and confabulation has yet to find a scientific basis. It is interesting to note that questions about the veracity of eyewitness evidence appear to be asked far more frequently in relation to sexual abuse and rape than in relation to other crimes. The research on which this book is based has been conducted with an ethical commitment to taking the lives and voices of survivors of organised abuse seriously.

From the very beginning of its history, the manifold social evils of capitalism have given rise to oppositional movements. The one I am concerned with in this book is cooperativism, specifically worker cooperativism. There are many other kinds of cooperatives, including those in the credit, agriculture, housing, insurance, health, and retail sectors of the economy. But worker cooperativism is potentially the most “oppositional” form, the most anti-capitalist, since it organizes production in anti-capitalist ways. Indeed, the relations of production that constitute worker cooperativism also define socialism in its most general sense: workers’ democratic control over production and, in some varieties, ownership of the means of production (whether such ownership is organized individually, by owning shares of equity, or collectively). As one common formulation states, in the worker co-op, labor has power over capital, or “labor hires capital.” In the conventional business, by contrast, capital has power over labor, i.e., “capital hires labor.” None of the other kinds of cooperativism directly rejects these capitalist power-relations, although some may signify an implicit undermining of capitalism insofar as the co-op exists not primarily for the sake of maximizing profit but for satisfying some social need.

More pertinent, however, is that capitalism tends to stultify the worker’s creativity, his human urge for self-expression, freedom, mutually respectful interaction with others, recognition of his self-determined sense of self, recognition of himself as a self rather than an object, a means to an end. Karl Marx called it “alienation.” Capitalism alienates the worker—and the capitalist—from his “fundamental human need” for “self-fulfilling and creative work,” “the exercise of skill and craftsmanship,”8 in addition to his fundamental desire to determine himself (whence comes the desire to dismantle oppressive power-relations and replace them with democracy). Alternative visions of social organization thus arise, including Robert Owen’s communitarian socialism, Charles Fourier’s associationist communalism, Proudhon’s mutualism (a kind of anarchism), Marx’s communism, Bakunin’s collectivist anarchism, Kropotkin’s anarchist communism, Anton Pannekoek’s council communism, and more recently, Murray Bookchin’s libertarian municipalism, Michael Albert’s participatory economics, Takis Fotopoulos’s inclusive democracy, Paul Hirst’s associationalism, and so on. Each of these schools of thought differs from the others in more or less defined ways, but they all have in common the privileging of economic and social cooperation and egalitarianism.

Economic gloom lightens your wallet while weighing down your spirit. Five of the ten most stressful life events are related to whether you are employed and whether the quality of your work experience is good. Your work does more than affect your self-esteem; it organizes your day, connects you with others, and can give you a sense of purpose. Not

To have perceived an overall organization, a superarching principle uniting and relating all the elements, had a quality of the miraculous, of genius. And this gave me, for the first time, a sense of the transcendent power of the human mind, and the fact that it might be equipped to discover or decipher the deepest secrets of nature, to read the mind of God.

Woman is only sexual, man is partly sexual, and this difference reveals itself in various ways. The parts of the male body by stimulation of which sexuality is excited are limited in area, and are strongly localised, whilst in the case of the woman, they are diffused over her whole body, so that stimulation may take place almost from any part. When in the second chapter of Part I., I explained that sexuality is distributed over the whole body of both sexes, I did not mean that, therefore, the sense organs, through which the definite impulses are stimulated, were equally distributed. There are, certainly, areas of greater excitability, even in the case of the woman, but there is not, as in the man, a sharp division between the sexual areas and the body generally. The morphological isolation of the sexual area from the rest of the body in the case of man, may be taken as symbolical of the relation of sex to his whole nature. Just as there is a contrast between the sexual and the sexless parts of a man's body, so there is a time-change in his sexuality. The female is always sexual, the male is sexual only intermittently. The sexual instinct is always active in woman (as to the apparent exceptions to this sexuality of women, I shall have to speak later on), whilst in man it is at rest from time to time. And thus it happens that the sexual impulse of the male is eruptive in character and so appears stronger. The real difference between the sexes is that in the male the desire is periodical, in the female continuous.

Again, a beautiful object, whether it be a living organism or any whole composed of parts, must not only have an orderly arrangement of parts, but must also be of a certain magnitude; for beauty depends on magnitude and order. Hence a very small animal organism cannot be beautiful; for the view of it is confused, the object being seen in an almost imperceptible moment of time. Nor, again, can one of vast size be beautiful; for as the eye cannot take it all in at once, the unity and sense of the whole is lost for the spectator; as for instance if there were one a thousand miles long. As, therefore, in the case of animate bodies and organisms a certain magnitude is necessary, and a magnitude which may be easily embraced in one view; so in the plot, a certain length is necessary, and a length which can be easily embraced by the memory. The limit of length in relation to dramatic competition and sensuous presentment, is no part of artistic theory. For had it been the rule for a hundred tragedies to compete together, the performance would have been regulated by the water-clock,--as indeed we are told was formerly done. But the limit as fixed by the nature of the drama itself is this: the greater the length, the more beautiful will the piece be by reason of its size, provided that the whole be perspicuous. And to define the matter roughly, we may say that the proper magnitude is comprised within such limits, that the sequence of events, according to the law of probability or necessity, will admit of a change from bad fortune to good, or from good fortune to bad.

At some very low level, we all share certain fictions about time, and they testify to the continuity of what is called human nature, however conscious some, as against others, may become of the fictive quality of these fictions. It seems to follow that we shall learn more concerning the sense-making paradigms, relative to time, from experimental psychologists than from scientists or philosophers, and more from St. Augustine than from Kant or Einstein because St. Augustine studies time as the soul's necessary self-extension before and after the critical moment upon which he reflects. We shall learn more from Piaget, from studies of such disorders as déjà vu, eidetic imagery, the Korsakoff syndrome, than from the learned investigators of time's arrow, or, on the other hand, from the mythic archetypes. Let us take a very simple example, the ticking of a clock. We ask what it says: and we agree that it says tick-tock. By this fiction we humanize it, make it talk our language. Of course, it is we who provide the fictional difference between the two sounds; tick is our word for a physical beginning, tock our word for an end. We say they differ. What enables them to be different is a special kind of middle. We can perceive a duration only when it is organized. It can be shown by experiment that subjects who listen to rhythmic structures such as tick-tock, repeated identically, 'can reproduce the intervals within the structure accurately, but they cannot grasp spontaneously the interval between the rhythmic groups,' that is, between tock and tick, even when this remains constant. The first interval is organized and limited, the second not. According to Paul Fraisse the tock-tick gap is analogous to the role of the 'ground' in spatial perception; each is characterized by a lack of form, against which the illusory organizations of shape and rhythm are perceived in the spatial or temporal object. The fact that we call the second of the two related sounds tock is evidence that we use fictions to enable the end to confer organization and form on the temporal structure. The interval between the two sounds, between tick and tock is now charged with significant duration. The clock's tick-tock I take to be a model of what we call a plot, an organization that humanizes time by giving it form; and the interval between tock and tick represents purely successive, disorganized time of the sort that we need to humanize. Later I shall be asking whether, when tick-tock seems altogether too easily fictional, we do not produce plots containing a good deal of tock-tick; such a plot is that of Ulysses.

One of the most remarkable of all ornithological discoveries was the realisation that birds in temperate regions undergo enormous seasonal changes in their internal organs...Perhaps the most far-reaching discovery relating to these changes was the finding in the 1970s that parts of the brain also varied in size across the year...The centres in the avian brain that control the acquisition and delivery of song in male birds shrink at the end of the breeding season and grow again in the following year.

Let us not think, I said, that we really have a choice between having a theology and not having one. We all have our theologies, for we all have a way of putting things together in our own minds that, if we are Christian, has a shape that arises from our knowledge of God and his Word. We might not be conscious of the process. Indeed, we frequently are not. But at the very least we will organize our perceptions into some sort of pattern that seems to make sense to us. The question at issue, then, is not whether we will have a theology but whether it will be a good or bad one, whether we will become conscious of our thinking processes or not, and, more particularly, whether we will learn to bring all of our thoughts into obedience to Christ or not. The biblical authors had a theology in this sense, after all, and so too did Jesus. He explained himself in terms of biblical revelation, understood his life and work in relation to God, and viewed all of life from this perspective. He had a worldview that originated in the purposes and character of his Father and that informed everything he said and did.

I took care to replace the Compendium in its correct pamphlet, and in doing so dislodged a slim pamphlet by Grastrom, one of the most eccentric authors in Solarist literature. I had read the pamphlet, which was dictated by the urge to understand what lies beyond the individual, man, and the human species. It was the abstract, acidulous work of an autodidact who had previously made a series of unusual contributions to various marginal and rarefied branches of quantum physics. In this fifteen-page booklet (his magnum opus!), Grastrom set out to demonstrate that the most abstract achievements of science, the most advanced theories and victories of mathematics represented nothing more than a stumbling, one or two-step progression from our rude, prehistoric, anthropomorphic understanding of the universe around us. He pointed out correspondences with the human body-the projections of our sense, the structure of our physical organization, and the physiological limitations of man-in the equations of the theory of relativity, the theorem of magnetic fields and the various unified field theories. Grastrom’s conclusion was that there neither was, nor could be any question of ‘contact’ between mankind and any nonhuman civilization. This broadside against humanity made no specific mention of the living ocean, but its constant presence and scornful, victorious silence could be felt between every line, at any rate such had been my own impression. It was Gibarian who drew it to my attention, and it must have been Giarian who had added it to the Station’s collection, on his own authority, since Grastrom’s pamphlet was regarded more as a curiosity than a true contribution to Solarist literature

Formerly we accorded to man, as his inheritance from some higher order of beings, what was called "free will"; now we have taken even this will from him, for the term no longer describes anything that we can understand. The old word "will" now connotes only a sort of result, an individual reaction, that follows inevitably upon a series of partly discordant and partly harmonious stimuli - the will no longer "acts," or "moves."... Formerly it was thought that man's consciousness, his "spirit," offered evidence of his high origin, his divinity. That he might be perfected, he was advised, tortoise-like, to draw his senses in, to have no traffic with earthly things, to shuffle off his mortal coil - then only the important part of him, the "pure spirit," would remain. Here again we have thought out the thing better: to us consciousness, or "the spirit," appears as a symptom of a relative imperfection of the organism, as an experiment, a groping, a misunderstanding, as an affliction which uses up nervous force unnecessarily - we deny that anything can be done perfectly so long as it is done consciously. The "pure spirit" is a piece of pure stupidity: take away the nervous system and the senses, the so-called "mortal shell," and the rest is miscalculation - that is all!...

Pleasure Principles What you pay attention to grows. This will be familiar to those who have read Emergent Strategy. Actually, all the emergent strategy principles also apply here! (Insert eggplant emoji). Tune into happiness, what satisfies you, what brings you joy. We become what we practice. I learned this through studying somatics! In his book The Leadership Dojo, Richard Strozzi-Heckler shares that “300 repetitions produce body memory … [and] 3,000 repetitions creates embodiment.”12 Yes is the way. When it was time to move to Detroit, when it was time to leave my last job, when it was time to pick up a meditation practice, time to swim, time to eat healthier, I knew because it gave me pleasure when I made and lived into the decision. Now I am letting that guide my choices for how I organize and for what I am aiming toward with my work—pleasure in the processes of my existence and states of my being. Yes is a future. When I feel pleasure, I know I am on the right track. Puerto Rican pleasure elder Idelisse Malave shared with me that her pleasure principle is “If it pleases me, I will.” When I am happy, it is good for the world.13 The deepest pleasure comes from riding the line between commitment and detachment.14 Commit yourself fully to the process, the journey, to bringing the best you can bring. Detach yourself from ego and outcomes. Make justice and liberation feel good. Your no makes the way for your yes. Boundaries create the container within which your yes is authentic. Being able to say no makes yes a choice. Moderation is key.15 The idea is not to be in a heady state of ecstasy at all times, but rather to learn how to sense when something is good for you, to be able to feel what enough is. Related: pleasure is not money. Pleasure is not even related to money, at least not in a positive way. Having resources to buy unlimited amounts of pleasure leads to excess, and excess totally destroys the spiritual experience of pleasure.

The modern age, with its growing world-alienation, has led to a situation where man, wherever he goes, encounters only himself. All the processes of the earth and the universe have revealed themselves either as man-made or as potentially man-made. These processes, after having devoured, as it were, the solid objectivity of the given, ended by rendering meaningless the one over-all process which originally was conceived in order to give meaning to them, and to act, so to speak, as the eternal time-space into which they could all flow and thus be rid of their mutual conflicts and exclusiveness. This is what happened to our concept of history, as it happened to our concept of nature. In the situation of the radical world-alienation, neither history nor nature is at all conceivable. This twofold loss of the world— the loss of nature and the loss of human artifice in the widest sense, which would include all history, has left behind it a society of men who, without a common world which would at once relate and separate them, either live in desperate lonely separation or are pressed together into a mass. For a mass-society is nothing more than that kind of organized living which automatically establishes itself among human beings who are still related to one another but have lost the world once common to all of them.

Now sensitiveness to the state of mind of the public is a difficult thing to achieve or maintain. Any man can tell you with more or less accuracy and clearness his own reactions on any particular issue. But few men have the time or the interest or the training to develop a sense of what other persons think or feel about the same issue. In his own profession the skilled practitioner is sensitive and understanding. lhe lawyer can tell what argument will appeal to court or jury. “The salesman can tell what points to stress to his prospective buyers. The politician can tell what to emphasize to his audience, but the ability to estimate group reactions on a large scale over a wide geographic and psychological area is a specialized ability which must be developed with the same painstaking self-criticism and with the same dependence on experience that are required for the development of the clinical sense in the doctor or the surgeon. The significant revolution of modern times is not industrial or economic or political, but the revolution which is taking place in the art of creating consent among the governed. Within the life of the new generation now in control of affairs, persuasion has become a self-conscious art and a regular organ of popular government. None of us begins to understand the consequences, but it is no daring prophecy to say that the knowledge of how to create consent will alter every political premise. Under the impact of propaganda, not necessarily in the sinister meaning of the world alone, the only constants of our thinking have become variables. It is no longer possible, for example, to believe in the cardinal dogma of democracy that the knowledge needed for the management of human affairs comes up spontaneously from the human heart. Where we act on that theory we expose ourselves to self-deception and to farms of persuasion that we cannot verify. It has been demonstrated that we cannot rely upon intuition, conscience or the accidents of casual opinion if we are to deal with the world beyond our reach.

Joscha: For me a very interesting discovery in the last year was the word spirit—because I realized that what “spirit” actually means: It’s an operating system for an autonomous robot. And when the word was invented, people needed this word, but they didn’t have robots that built themselves yet; the only autonomous robots that were known were people, animals, plants, ecosystems, cities and so on. And they all had spirits. And it makes sense to say that a plant is an operating system, right? If you pinch the plant in one area, then it’s going to have repercussions throughout the plant. Everything in the plant is in some sense connected into some global aesthetics, like in other organisms. An organism is not a collection of cells; it’s a function that tells cells how to behave. And this function is not implemented as some kind of supernatural thing, like some morphogenetic field, it is an emergent result of the interactions of each cell with each other cell. Lex: Oh my god, so what you’re saying is the organism is a function that tells the cells what to do? And the function emerges from the interaction of the cells. Joscha: Yes. So it’s basically a description of what the plant is doing in terms of macro-states. And the macro-states, the physical implementation are too many of them to describe them, so the software that we use to describe what a plant is doing—this spirit of the plant—is the software, the operating system of the plant, right? This is a way in which we, the observers, make sense of the plant. The same is true for people, so people have spirits, which is their operating system in a way, right, and there’s aspects of that operating system that relate to how your body functions, and others how you socially interact, how you interact with yourself and so on. And we make models of that spirit and we think it’s a loaded term because it’s from a pre-scientific age, but it took the scientific age a long time to rediscover a term that is pretty much the same thing and I suspect that the differences that we still see between the old word and the new word are translation errors that over the centuries.

An organ of the mobile senses (the eye, the hand) is already a language because it is an interrogation (movement) and a response (perception as fulfillment of a project), speaking and understanding. It is a tacit language...The difference is only relative between a perceptual silence and a language that always carries a thread of silence...Each sign, being a difference with respect to others, and each signification a difference with respect to others, means that the life of language reproduces perceptual structures at another level. We speak in order to fill in the blanks of perception, but words and meanings are not of the absolute positive...The invisible, mind, is not another positivity: it is the inverse, or the other side of the visible.

We might ask what role relational neuroscience plays in these kinds of experiences. For me, it begins with the body. Cultivating an understanding -- and most importantly a felt sense -- of these neural pathways helps us attune body to body with our people as they enter these deeper, more challenging realms. Through resonance, our capacity to attend to our bodies while remaining in a ventral state gradually becomes theirs. An indispensable support comes from our left hemisphere's deepening understanding of the particulars of the healing process. The stability this provides helps our right stay as engaged as possible in the relationship with all its emerging uncertainty. When Joshua became so suddenly depressed, Jaak Panksepp came to mind, so I could remain curious rather than scared. When Caroline entered increasingly intense states with her mother, Stephen Porges helped me remain mindful of our joined windows of tolerance and the necessity of staying in connection for co-regulation and disconfirmation to occur. The whole process of leading, following and responding rests on his statement, "Safety IS the treatment". In the broadest way, Dan Siegel's voice fosters deep acquaintance with the principles of interpersonal neurobiology, which supports hope for healing, confidence in our inherent health, and appreciation for our co-organizing brains. Each of these strands of knowledge increases our trust in the process. You may sense yourself adding to the list those that have been most helpful for you.

Marxist writers are generally either indifferent or mildly hostile to the anti-capitalist movement, which they see as no good substitute for the great projects of communism and social democracy. Now, in one sense this is quite justified[…] However, there seems very little reason to believe that a return to the tactics of the twentieth-century labour movement is going to achieve anything in the future… [W]hat is wrong with commodification is not commodification per se… Marxist tradition goes much further than simply recommending that the excessive power of capital be challenged and curbed. Historically, this tradition tends to assert that such a challenge can only be made by virtue of a direct challenge to the existing relations of production, conceived of as the basis for a social totality, and, crucially, that it can only be made by the proletariat, politically mobilizes as a ‘Class of Itself’. In concrete terms, this means that only the labour movement, being organized and mobilized on the basis of its class identity and demanding the socialization of the means of production, can mount such a challenge… This is where I, and the anti-capitalist movement, part company with classical Marxism… [A]nti-capitalist movement is characterized by a certain pluralism, an unwillingness to impose any one model of social organization, and a refusal of neoliberal hegemony not on the basis of a single class identity or even a single universal human identity, but precisely n the basis of a defence of such pluralism against neoliberalism’s tyrannical monomania.

The competition for accumulation requires that the capitalists inflict a daily violence upon the working class in the work place. The intensity of that violence is not under individual capitalists' control, particularly if competition is unregulated. The restless search for relative surplus value raises the productivity of labour at the same time as it devalues and depreciates labour power, to say nothing of the loss of dignity, of sense of control over the work process of the perpetual harassment by overseers and the necessity to conform to the dictates of the machine. As individuals, workers are scarcely in a position to resist, most particularly since a rising productivity has the habit of 'freeing' a certain number of them into the ranks of the unemployed. Workers can develop the power to resist only by class action of some kind — either spontaneous acts of violence (the machine-breakings, burnings and mob fury of earlier eras, which have by no means disappeared) or the creation of organizations (such as the unions) capable of waging a collective class struggle. The capitalists' compulsion to capture ever more relative surplus value does not pass unchallenged. The battle is joined once more, and the main lines of class struggle form around questions such as the application of machinery, the speed and intensity of the labour process, the employment of women and children, the conditions of labour and the rights of the worker in the work place. The fact that struggles over such issues are a part of daily life in capitalist society attests to the fact that the quest for relative surplus value is omnipresent and that the necessary violence that that quest implies is bound to provoke some kind of class response on the part of the workers.

TRUST IN ONE’S ORGANISM A second characteristic of the persons who emerge from therapy is difficult to describe. It seems that the person increasingly discovers that his own organism is trustworthy, that it is a suitable instrument for discovering the most satisfying behavior in each immediate situation. If this seems strange, let me try to state it more fully. Perhaps it will help to understand my description if you think of the individual as faced with some existential choice: “Shall I go home to my family during vacation, or strike out on my own?” “Shall I drink this third cocktail which is being offered?” “Is this the person whom I would like to have as my partner in love and in life?” Thinking of such situations, what seems to be true of the person who emerges from the therapeutic process? To the extent that this person is open to all of his experience, he has access to all of the available data in the situation, on which to base his behavior. He has knowledge of his own feelings and impulses, which are often complex and contradictory. He is freely able to sense the social demands, from the relatively rigid social “laws” to the desires of friends and family. He has access to his memories of similar situations, and the consequences of different behaviors in those situations. He has a relatively accurate perception of this external situation in all of its complexity. He is better able to permit his total organism, his conscious thought participating, to consider, weigh and balance each stimulus, need, and demand, and its relative weight and intensity. Out of this complex weighing and balancing he is able to discover that course of action which seems to come closest to satisfying all his needs in the situation, long-range as well as immediate needs.

It is a mistake to suppose that all change or development is growth. The present condition of the earth’s surface is not mature or immature; the horse has not, so far as we know, reached some final and presumably optimal stage in evolutionary development. If a child’s language seems to grow like an embryo, it is only because the environmental contingencies have been neglected. The feral child has no language, not because his isolation has interfered with some growth process, but because he has not been exposed to a verbal community. We have no reason to call any culture mature in the sense that further growth is unlikely or that it would necessarily be a kind of deterioration. We call some cultures underdeveloped or immature in contrast with others we call ‘advanced’, but it is a crude form of jingoism to imply that any government, religion, or economic system is mature. The main objection to the metaphor of growth, in considering either the development of an individual or the evolution of a culture, is that it emphasizes a terminal state which does not have a function. We say that an organism grows toward maturity or in order to reach maturity. Maturity becomes a goal, and progress becomes movement towards a goal. A goal is literally a terminus—the end of something such as a foot race. It has no effect on the race except to bring it to an end. The word is used in this relatively empty sense when we say that the goal of life is death or that the goal of evolution is to fill the earth with life. Death is no doubt the end of life, and a full world may be the end of evolution, but these terminal conditions have no bearing on the processes through which they are reached. We do not live in order to die, and evolution does not proceed in order to fill the earth with life.

And yet to possess a young soul that has barely developed is a source of very deep delight. It is like a flower whose richest perfume goes out to meet the first ray of the sun. One must pluck it at that very moment and, after inhaling its perfume to one's heart's content, discard it along the wayside on the chance that someone will pick it up. I sense in myself that insatiable avidity that devours everything in its path. And I regard the sufferings and joys of others merely in relation to myself, as food to sustain my spiritual strength. Passion is no longer capable of robbing me of my sanity. My ambition has been crushed by circumstances, but it has manifested itself in a new form, for ambition is nothing but lust for power, and my greatest pleasure I derive from subordinating everything around me to my will. Is it not both the first token of power and its supreme triumph to inspire in others the emotions of love, devotion and fear? Is it not the sweetest fare for our vanity to be the cause of pain or joy for someone without the least claim thereto? And what is happiness? Pride gratified. Could I consider myself better and more powerful than anyone else in the world, I would be happy. Were everybody to love me, I'd find in myself unending wellsprings of love. Evil begets evil; one's first suffering awakens a realization of the pleasure of tormenting another. The idea of evil cannot take root in the mind of man without his desiring to apply it in practice. Someone has said that ideas are organic entities: their very birth imparts them form, and this form is action. He in whose brain the most ideas are born is more active than others, and because of this a genius shackled to an office desk must either die or lose his mind, just as a man with a powerful body who leads a modest, sedentary life dies from an apoplectic stroke

The conscious and intelligent manipulation of the organized habits and opinions of the masses is an important element in democratic society. Those who manipulate this unseen mechanism of society constitute an invisible government, which is the true ruling power of our country.” Some people might now call that the deep state. I wouldn’t, but some people might. “We are governed, our minds are molded, our tastes formed, our ideas suggested largely by men we have never heard of” (1928). He is referring to himself and other people who are behind the scenes manipulating public opinion, which is another phrase for common sense. “In almost every act of our daily lives, whether in the sphere of politics or business, in our social conduct or ethical thinking, we are dominated by the relatively small number of persons … who understand the mental processes and social patterns of the masses. It is they who pull the wires which control the public mind

Let us beware of thinking that the world is a living being. Where should it expand? On what should it feed? How could it grow and multiply? We have some notion of the nature of the organic; and we should not reinterpret the exceedingly derivative, late, rare, accidental, that we perceive only on the crust of the earth and make of it something essential, universal, and eternal, which is what those people do who call the universe an organism. This nauseates me. Let us even beware of believing that the universe is a machine: it is certainly not constructed for one purpose, and calling it a 'machine' does it far too much honor. Let us beware of positing generally and everywhere anything as elegant as the cyclical movements of our neighboring stars; even a glance into the Milky Way raises doubts whether there are not far coarser and more contradictory movements there, as well as stars with eternally linear paths, etc. The astral order in which we live is an exception; this order and the relative duration that depends on it have again made possible an exception of exceptions: the formation of the organic. The total character of the world, however, is in all eternity chaos—in the sense not of a lack of necessity but of a lack of order, arrangement, form, beauty, wisdom, and whatever other names there are for our aesthetic anthropomorphisms. Judged from the point of view of our reason, unsuccessful attempts are by all odds the rule, the exceptions are not the secret aim, and the whole musical box repeats eternally its tune which may never be called a melody—and ultimately even the phrase 'unsuccessful attempt' is too anthropomorphic and reproachful. But how could we reproach or praise the universe? Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man. None of our aesthetic and moral judgments apply to it. Nor does it have any instinct for self-preservation or any other instinct; and it does not observe any laws either. Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses. Once you know that there are no purposes, you also know that there is no accident; for it is only beside a world of purposes that the word 'accident' has meaning. Let us beware of saying that death is opposed to life. The living is merely a type of what is dead, and a very rare type. Let us beware of thinking that the world eternally creates new things. There are no eternally enduring substances; matter is as much of an error as the God of the Eleatics. But when shall we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to 'naturalize' humanity in terms of a pure, newly discovered, newly redeemed nature?

Roughly 25 percent of humanity is Muslim. For every Jew, there are roughly one hundred twenty-five Muslims. Judaism is about 2500 years older than Islam, and yet it has not been able to attract nearly as many followers. If we construe religions as memeplexes (a collection of interconnected memes), to borrow Richard Dawkin's term, the Islamic memeplex has been extraordinarily more successful than its Jewish counterpart (from an epidemiological perspective, that is). Why is that? To answer this important question, we must look at the contents of the two respective memeplexes to examine why one is more "infectious" than the other. Let us explore the rules for converting into the two religions and apostatizing out of them. In Judaism, the religious process for conversion is onerous, requiring several years of commitment and an absence of ulterior motive. (For example, converting to Judaism because you are marrying a Jewish person is considered an ulterior motive). Not surprisingly, given the barriers to entry, relatively few people convert to Judaism. On the other hand, to convert to Islam simply requires that one proclaim openly the sentence, the shahada (the testimony): "There is no true god but Allah, and Muhammad is the Messenger of Allah." It does not require a sophisticated epidemiological model to predict which memeplex will spread more rapidly. Let us now suppose that one wishes to leave the religion. While the Old Testament does mention the death penalty for apostasy, it has seldom been applied throughout Jewish history, whereas to this day apostasy from Islam does lead to the death penalty in several Islamic countries. But perhaps the most important difference is that Judaism does not promote or encourage proselytizing, whereas it is a central religious obligation in Islam. According to Islam, the world is divided into dar al-hard (the house of war) and dar al-Islam (the house of Islam). Peace will arrive when the entire world is united under the flag of Allah. Hence, it is imperative to Islamize the nations within dar al-harb. There is only one Jewish country in the world, Israel, and it has a sizeable non-Jewish minority. But there are fifty-seven member states of the Organization of Islamic Cooperation.

There is a world, to be sure; it impinges on our sense organs, filling our minds with sensory content and thereby preventing our thoughts from being hallucinations. But since we grasp the world only through the structures of our minds, we can't, wrote Kant, truly know the world in itself. All in all, it's not a bad bargain. Though we can never directly know the world, it's not as if one could know the world without some kind of mind, and the minds we are stuck with harmonize with the world well enough for science to be possible. Newton, for example, wrote that in his theory "absolute, true and mathematical time, of itself, and from its own nature flows equally without relation to anything," and that "absolute space, in its own nature, without relation to anything external, remains always similar and immovable." For Kant these are the mind's supports for negotiating reality, and it is futile to try to think without them or around them. He chides us with an analogy: "The light dove, cleaving the air in her free flight, and feeling its resistance, might imagine that its flight would be still easier in empty space.

But what is happiness? The definition most in vogue, fueled by the positive psychology movement, is one of happiness as a state, characterized by pleasure; a banishing of pain, suffering, and boredom; a sense of engagement and meaning through the experience of positive emotions and resilience. This is the dominant version of the new incomes sought and paid in the most widely celebrated “great places to work.” Think of flexible work hours, pool tables and dart boards, dining areas run by chefs serving fabulous and nutritious food at all hours, frequent talks by visiting thought leaders, spaces for naps, unlimited vacation time. However, the research literature on happiness suggests another definition, one that is overlapping but significantly different. The second definition sees happiness as a process of human flourishing. This definition, whose roots go back to Aristotle and the Greeks’ concept of eudaemonia, includes an experience of meaning and engagement but in relation to the satisfactions of experiencing one’s own growth and unfolding, becoming more of the person one was meant to be, bringing more of oneself into the world.

Timothy Leary was not so wide of the mark when he said that we must go out of our minds (abstract values) to come to our senses (concrete values). For coming to our senses must, above all, be the experience of our own existence as living organisms rather than “personalities,” like characters in a play or a novel acting out some artificial plot in which the persons are simply masks for a conflict of abstract ideas or principles. Man as an organism is to the world outside like a whirlpool is to a river: man and world are a single natural process, but we are behaving as if we were invaders and plunderers in a foreign territory. For when the individual is defined and felt as the separate personality or ego, he remains unaware that his actual body is a dancing pattern of energy that simply does not happen by itself. It happens only in concert with myriads of other patterns—called animals, plants, insects, bacteria, minerals, liquids, and gases. The definition of a person and the normal feeling of “I” do not effectively include these relationships. You say, “I came into this world.” You didn’t; you came out of it, as a branch from a tree. So

to be open and straightforward about their needs for attention in a social setting. It is equally rare for members of a group in American culture to honestly and openly express needs that might be in conflict with that individual’s needs. This value of not just honestly but also openly fully revealing the true feelings and needs present in the group is vital for it’s members to feel emotional safe. It is also vital to keeping the group energy up and for giving the feedback that allows it’s members to know themselves, where they stand in relation to others and for spiritual/psychological growth. Usually group members will simply not object to an individual’s request to take the floor—but then act out in a passive-aggressive manner, by making noise or jokes, or looking at their watches. Sometimes they will take the even more violent and insidious action of going brain-dead while pasting a jack-o’-lantern smile on their faces. Often when someone asks to read something or play a song in a social setting, the response is a polite, lifeless “That would be nice.” In this case, N.I.C.E. means “No Integrity or Congruence Expressed” or “Not Into Communicating Emotion.” So while the sharer is exposing his or her vulnerable creation, others are talking, whispering to each other, or sitting looking like they are waiting for the dental assistant to tell them to come on back. No wonder it’s so scary to ask for people’s attention. In “nice” cultures, you are probably not going to get a straight, open answer. People let themselves be oppressed by someone’s request—and then blame that someone for not being psychic enough to know that “Yes” meant “No.” When were we ever taught to negotiate our needs in relation to a group of people? In a classroom? Never! The teacher is expected to take all the responsibility for controlling who gets heard, about what, and for how long. There is no real opportunity to learn how to nonviolently negotiate for the floor. The only way I was able to pirate away a little of the group’s attention in the school I attended was through adolescent antics like making myself fart to get a few giggles, or asking the teacher questions like, “Why do they call them hemorrhoids and not asteroids?” or “If a number two pencil is so popular, why is it still number two,” or “What is another word for thesaurus?” Some educational psychologists say that western culture schools are designed to socialize children into what is really a caste system disguised as a democracy. And in once sense it is probably good preparation for the lack of true democratic dynamics in our culture’s daily living. I can remember several bosses in my past reminding me “This is not a democracy, this is a job.” I remember many experiences in social groups, church groups, and volunteer organizations in which the person with the loudest voice, most shaming language, or outstanding skills for guilting others, controlled the direction of the group. Other times the pain and chaos of the group discussion becomes so great that people start begging for a tyrant to take charge. Many times people become so frustrated, confused and anxious that they would prefer the order that oppression brings to the struggle that goes on in groups without “democracy skills.” I have much different experiences in groups I work with in Europe and in certain intentional communities such as the Lost Valley Educational Center in Eugene, Oregon, where the majority of people have learned “democracy skills.” I can not remember one job, school, church group, volunteer organization or town meeting in mainstream America where “democracy skills” were taught or practiced.

The sacred site thus created is a space that nurtures the sense of the continuum in which we are immersed. Many indigenous cultures still have this sacred relational sense of the world that is nurtured by ceremonies; and many of a variety of cultures in these times of great change seek such a relational sense – and who may identify as being in “recovery from Western civilization” . I have been engaged for decades now, in re-turning to my indigenous religious heritage of Western Europe, re-creating, and re-inventing a ceremonial practice that celebrates the sacred journey around Sun: it has been an intuitive, organic process synthesizing bits that I have learned from good teachers and scholars, and bits that have just shown up within dreams and imagination, as well as academic research. It has been a shamanic journey: that is, I have relied on my direct lived experience for an understanding of the sacred, as opposed to relying on an external authority, external imposed symbol, story or image. It has not been a pre-scriptive journey: I have scripted it myself, self-scribed it, and in cahoots with the many who participated in the storytelling circles, rituals and classes over decades. The pathway was and is made in the walking. It is part of a new fabric of understanding – created by new texts and contexts, both personal and communal - that have been emerging in recent decades, and continue so, at awesome speed in our times.

In a sense the rise of Anabaptism was no surprise. Most revolutionary movements produce a wing of radicals who feel called of God to reform the reformation. And that is what Anabaptism was, a voice calling the moderate reformers to strike even more deeply at the foundations of the old order. Like most counterculture movements, the Anabaptists lacked cohesiveness. No single body of doctrine and no unifying organization prevailed among them. Even the name Anabaptist was pinned on them by their enemies. It meant rebaptizer and was intended to associate the radicals with heretics in the early church and subject them to severe persecution. The move succeeded famously. Actually, the Anabaptists rejected all thoughts of rebaptism because they never considered the ceremonial sprinkling they received in infancy as valid baptism. They much preferred Baptists as a designation. To most of them, however, the fundamental issue was not baptism. It was the nature of the church and its relation to civil governments. They had come to their convictions like most other Protestants: through Scripture. Luther had taught that common people have a right to search the Bible for themselves. It had been his guide to salvation; why not theirs? As a result, little groups of Anabaptist believers gathered about their Bibles. They discovered a different world in the pages of the New Testament. They found no state-church alliance, no Christendom. Instead they discovered that the apostolic churches were companies of committed believers, communities of men and women who had freely and personally chosen to follow Jesus. And for the sixteenth century, that was a revolutionary idea. In spite of Luther’s stress on personal religion, Lutheran churches were established churches. They retained an ordained clergy who considered the whole population of a given territory members of their church. The churches looked to the state for salary and support. Official Protestantism seemed to differ little from official Catholicism. Anabaptists wanted to change all that. Their goal was the “restitution” of apostolic Christianity, a return to churches of true believers. In the early church, they said, men and women who had experienced personal spiritual regeneration were the only fit subjects for baptism. The apostolic churches knew nothing of the practice of baptizing infants. That tradition was simply a convenient device for perpetuating Christendom: nominal but spiritually impotent Christian society. The true church, the radicals insisted, is always a community of saints, dedicated disciples in a wicked world. Like the missionary monks of the Middle Ages, the Anabaptists wanted to shape society by their example of radical discipleship—if necessary, even by death. They steadfastly refused to be a part of worldly power including bearing arms, holding political office, and taking oaths. In the sixteenth century this independence from social and civic society was seen as inflammatory, revolutionary, or even treasonous.

Such insights, incidentally, into the forever troublesome body-soul problem are very old. Aristotle's *De Anima* is full of tantalizing hints at psychic phenomena and their close interconnection with the body in contrast with the relation or, rather, non-relation between body and mind. Discussing these matters in a rather tentative and uncharacteristic way, Aristotle declares: "...there seems to be no case in which the soul can act or be acted upon without the body, e.g., anger, courage, appetite, and sensation generally. [To be active without involving the body] seems rather a property of the mind [noein]. But if the mind [noein] too proves to be some imagination [phantasia] or impossible without imagination, it [noein] too could not be without the body." And somewhat later, summing up: "Nothing is evident about the mind [nous] and the theoretical faculty, but it seems to be a different kind of soul, and only this kind can be separated [from the body], as what is eternal from what is perishable." And in one of the biological treatises he suggests that the soul―its vegetative as well as its nutritive and sensitive part―"came into being in the embryo without existing previously outside it, but the *nous* entered the soul from outside, thus granting to man a kind of activity which had no connection with the activities of the body." In other words, there are no sensations corresponding to mental activities; and the sensations of the psyche, of the soul, are actually feelings we sense with our bodily organs.

...the working classes—that motor of social transformation which Marx increasingly stipulated for the role of the proletariat; the dispossessed and alienated revolutionary vehicle of his early writings, which later became defined and analysed into the collective worker who 'owner' nothing but his labour power—chains rather than assets. In the event, the working class actually came to fulfill most of the optimistic prognoses of liberal thinkers; they have become largely 'socialized' through access to privilege, consumption, organization, and voting participation, as well as obtaining massive social benefits. They have become supporters of the status quo—not vociferous perhaps, but tacit approvers and beneficiaries none the less. The ferment today comes from sections of the community to whom political and social thought has never hitherto assigned any specific role; who have hitherto never developed specific political institutions of their own: youth, mostly students; racial minorities, a few dissident intellectuals—these form the new 'proletariat'. The basis of their dissatisfaction is not necessarily and always an objective level of deprivation but rather a mixture of relative deprivation—consciousness of possibilities and of the blockages which prevent their attainment—and above all an articulate dissatisfaction with the society around them. There is no good reason why such groups should not form, and act like, a proletariat in a perfectly Marxist sense. The economic causality collapses; the analysis of a decaying bourgeois society and the determination to overthrow it remain.

The last refuge of the Self, perhaps, is “physical continuity.” Despite the body’s mercurial nature, it feels like a badge of identity we have carried since the time of our earliest childhood memories. A thought experiment dreamed up in the 1980s by British philosopher Derek Parfit illustrates how important—yet deceiving—this sense of physical continuity is to us.15 He invites us to imagine a future in which the limitations of conventional space travel—of transporting the frail human body to another planet at relatively slow speeds—have been solved by beaming radio waves encoding all the data needed to assemble the passenger to their chosen destination. You step into a machine resembling a photo booth, called a teletransporter, which logs every atom in your body then sends the information at the speed of light to a replicator on Mars, say. This rebuilds your body atom by atom using local stocks of carbon, oxygen, hydrogen, and so on. Unfortunately, the high energies needed to scan your body with the required precision vaporize it—but that’s okay because the replicator on Mars faithfully reproduces the structure of your brain nerve by nerve, synapse by synapse. You step into the teletransporter, press the green button, and an instant later materialize on Mars and can continue your existence where you left off. The person who steps out of the machine at the other end not only looks just like you, but etched into his or her brain are all your personality traits and memories, right down to the memory of eating breakfast that morning and your last thought before you pressed the green button. If you are a fan of Star Trek, you may be perfectly happy to use this new mode of space travel, since this is more or less what the USS Enterprise’s transporter does when it beams its crew down to alien planets and back up again. But now Parfit asks us to imagine that a few years after you first use the teletransporter comes the announcement that it has been upgraded in such a way that your original body can be scanned without destroying it. You decide to give it a go. You pay the fare, step into the booth, and press the button. Nothing seems to happen, apart from a slight tingling sensation, but you wait patiently and sure enough, forty-five minutes later, an image of your new self pops up on the video link and you spend the next few minutes having a surreal conversation with yourself on Mars. Then comes some bad news. A technician cheerfully informs you that there have been some teething problems with the upgraded teletransporter. The scanning process has irreparably damaged your internal organs, so whereas your replica on Mars is absolutely fine and will carry on your life where you left off, this body here on Earth will die within a few hours. Would you care to accompany her to the mortuary? Now how do you feel? There is no difference in outcome between this scenario and what happened in the old scanner—there will still be one surviving “you”—but now it somehow feels as though it’s the real you facing the horror of imminent annihilation. Parfit nevertheless uses this thought experiment to argue that the only criterion that can rationally be used to judge whether a person has survived is not the physical continuity of a body but “psychological continuity”—having the same memories and personality traits as the most recent version of yourself. Buddhists

Hello,” she says. “My name is Amanda Ritter. In this file I will tell you only what you need to know. I am the leader of an organization fighting for justice and peace. This fight has become increasingly more important--and consequently, nearly impossible--in the past few decades. That is because of this.” Images flash across the wall, almost too fast for me to see. A man on his knees with a gun pressed to his forehead. The woman pointing it at him, her face emotionless. From a distance, a small person hanging by the neck from a telephone pole. A hole in the ground the size of a house, full of bodies. And there are other images too, but they move faster, so I get only impressions of blood and bone and death and cruelty, empty faces, soulless eyes, terrified eyes. Just when I have had enough, when I feel like I am going to scream if I see any more, the woman reappears on the screen, behind her desk. “You do not remember any of that,” she says. “But if you are thinking these are the actions of a terrorist group or a tyrannical government regime, you are only partially correct. Half of the people in those pictures, committing those terrible acts, were your neighbors. Your relatives. Your coworkers. The battle we are fighting is not against a particular group. It is against human nature itself--or at least what it has become.” This is what Jeanine was willing to enslave minds and murder people for--to keep us all from knowing. To keep us all ignorant and safe and inside the fence. There is a part of me that understands. “That is why you are so important,” Amanda says. “Our struggle against violence and cruelty is only treating the symptoms of a disease, not curing it. You are the cure. “In order to keep you safe, we devised a way for you to be separated from us. From our water supply. From our technology. From our societal structure. We have formed your society in a particular way in the hope that you will rediscover the moral sense most of us have lost. Over time, we hope that you will begin to change as most of us cannot. “The reason I am leaving this footage for you is so that you will know when it’s time to help us. You will know that it is time when there are many among you whose minds appear to be more flexible than the others. The name you should give those people is Divergent. Once they become abundant among you, your leaders should give the command for Amity to unlock the gate forever, so that you may emerge from your isolation.” And that is what my parents wanted to do: to take what we had learned and use it to help others. Abnegation to the end. “The information in this video is to be restricted to those in government only,” Amanda says. “You are to be a clean slate. But do not forget us.” She smiles a little. “I am about to join your number,” she says. “Like the rest of you, I will voluntarily forget my name, my family, and my home. I will take on a new identity, with false memories and a false history. But so that you know the information I have provided you with is accurate, I will tell you the name I am about to take as my own.” Her smile broadens, and for a moment, I feel that I recognize her. “My name will be Edith Prior,” she says. “And there is much I am happy to forget.” Prior. The video stops. The projector glows blue against the wall. I clutch Tobias’s hand, and there is a moment of silence like a withheld breath. Then the shouting begins.

In the outer layers of young stars life nearly always appears not only in the normal manner but also in the form of parasites, minute independent organisms of fire, often no bigger than a cloud in the terrestrial air, but sometimes as large as the Earth itself. These "salamanders" either feed upon the welling energies of the star in the same manner as the star's own organic tissues feed, or simply prey upon those tissues themselves. Here as elsewhere the laws of biological evolution come into force, and in time there may appear races of intelligent flame-like beings. Even when the salamandrian life does not reach this level, its effect on the star's tissues may become evident to the star as a disease of its skin and sense organs, or even of its deeper tissues. It then experiences emotions not wholly unlike human fright and shame, and anxiously and most humanly guards its secret from the telepathic reach of its fellows. The salamandrian races have never been able to gain mastery over their fiery worlds. Many of them succumb, soon or late, either to some natural disaster or to internecine strife or to the self-cleansing activities of their mighty host. Many others survive, but in a relatively harmless state, troubling their stars only with a mild irritation, and a faint shade of insincerity in all their dealings with one another. In the public culture of the stars the salamandrian pest was completely ignored. Each star believed itself to be the only sufferer and the only sinner in the galaxy. One indirect effect the pest did have on stellar thought. It introduced the idea of purity. Each star prized the perfection of the stellar community all the more by reason of its own secret experience of impurity.

Although in childhood the girl-child may have discovered her clitoris as a source of pleasure, she will enter adolescence convinced that the vagina is her only sexual organ. The vagina becomes the focus of sexual pleasure in a world that reduces sensuality to genital intercourse defined by the needs and desires of men. As a result, the girl-child’s erotic potential will be confined to an activity that requires a partner. An activity that guarantees physical satisfaction for the man. An activity that in and of itself does not guarantee her satisfaction. The very same parents who are “grossed out” by the masturbation of their pre-teen daughters breathe a sigh of relief when those same daughters move away from the clitoris and turn toward the vagina. Groomed to sexually service men, she will forget about her body’s capacity for sensual delight and satisfaction. Her original love of her body, curiosity about its sensations, and exploration of its nooks and crannies is twisted out of shape and labeled unacceptable. The price tags successfully reversed; she becomes dependent on others to meet her erotic needs. Many of our daughters stop touching themselves by adolescence and at the same time lose the affectionate touch of their parents. As they mature and grow out of the "cute stage," adults become uncomfortable with their developing bodies and most touching abruptly stops. The girl-child tries to make sense of this withdrawal of affection. She becomes convinced that something is wrong with her body—that her growing breasts and pubic hair, and the genital sensations she is experiencing make her untouchable to her parents. For some, the incestuous behavior of a parent or relative compounds this growing discomfort.

Nietzsche’s On the Genealogy of Morals appeared in 1887. In it, he begins with an argument that might well have been taken directly from Adam Smith—but he takes it a step further than Smith ever dared to, insisting that not just barter, but buying and selling itself, precede any other form of human relationship. The feeling of personal obligation, he observes, has its origin in the oldest and most primitive personal relationship there is, in the relationship between seller and buyer, creditor and debtor. Here for the first time one person moved up against another person, here an individual measured himself against another individual. We have found no civilization still at such a low level that something of this relationship is not already perceptible. To set prices, to measure values, to think up equivalencies, to exchange things—that preoccupied man’s very first thinking to such a degree that in a certain sense it’s what thinking itself is. Here the oldest form of astuteness was bred; here, too, we can assume are the first beginnings of man’s pride, his feeling of pre-eminence in relation to other animals. Perhaps our word “man” (manas) continues to express directly something of this feeling of the self: the human being describes himself as a being which assesses values, which values and measures, as the “inherently calculating animal.” Selling and buying, together with their psychological attributes, are even older than the beginnings of any form of social organizations and groupings; out of the most rudimentary form of personal legal rights the budding feeling of exchange, contract, guilt, law, duty, and compensation was instead first transferred to the crudest and earliest social structures (in their relationships with similar social structures), along with the habit of comparing power with power, of measuring, of calculating

HARRIS: But if substrate independence is the case, and you could have the appropriately organized system made of other material, or even simulated—it can just be on the hard drive of some supercomputer—then you could imagine, even if you needed some life course of experience in order to tune up all the relevant variables, there could be some version of doing just that, across millions of simulated experiments and simulated worlds, and you would wind up with conscious minds in those contexts. Are you skeptical of that possibility? SETH: Yes, I’m skeptical of that, because I think there’s a lot of clear air between saying the physical state of a system is what matters, and that simulation is sufficient. First, it’s not clear to me what “substrate independence” really means. It seems to turn on an overzealous application of the hardware/software distinction—that the mind and consciousness is just a matter of getting the functional relations right and it doesn’t matter what hardware or wetware you run it on. But it’s unclear whether I can really partition how a biological system like the brain works according to these categories. Where does the wetware stop and the mindware start, given that the dynamics of the brain are continually reshaping the structure and the structure is continually reshaping the dynamics? It becomes a bit difficult to define what the substrate really is. Of course, if you’re willing to say, “Well, we’re not just capturing input-output relations, we’re going to make an exact physical duplicate,” then that’s fine. That’s just a statement about materialism. But I don’t find it intuitive to go from making an exact physical replicate, all the way up to simulations, and therefore simulations of lots of possible life histories, and so on. It’s really not clear to me that simulation will ever be sufficient to instantiate phenomenal properties.

She told him the origins of the “buck dance,” when “white people would come up and say ‘N____r, dance’, and then start shooting around the feet of blacks so that they would dance like everything.” 45 Big Ma was an important presence in Jimmy’s childhood and adolescence, and he credited her with giving him a unique and powerful sense of historical change. “When she talked about slavery,” he recalled, “she always talked not about how they freed the slaves, but about how [slaveholders] surrendered. There was a big difference. She saw the change as something that had been won by somebody, not something that had been given. She realized that there had been a struggle and that somebody had to lose.” 46 It would not take much for young Jimmy to see a historical connection and a continuity in struggle between these two moments—the buck dance that Big Ma witnessed in her childhood and the marauding Selma sheriff who came to town “shooting and raising Cain to see the colored folks run” during his childhood. Big Ma lived until the mid-1930s, when Jimmy was in his teens. By this time he could see new spaces of struggle emerging from shifts in the region’s economy and black people’s employment patterns. These shifts had impacted his family, specifically through his father’s work opportunities, and would shape his own prospects. Cotton continued to be an important part of the economy, both in the state and in the Black Belt region, but its significance declined relative to Alabama’s growing industrial economy. African Americans saw expanded employment opportunities, as labor shortages, strikes, and union organizing during the first two decades of the century led companies to open up jobs previously unavailable to black workers. The steel industry, which had previously satisfied its need for cheap labor with immigrant workers, came to rely heavily on black labor after World War I. 47

Pull in Friendships and Fresh Adventures: Five men are walking across the Golden Gate Bridge on an outing organized by their wives who are college friends. The women move ahead in animated conversation. One man describes the engineering involved in the bridge's long suspension. Another points to the changing tide lines below. A third asked if they've heard of the new phone apps for walking tours. The fourth observes how refreshing it is to talk with people who aren't lawyers like him. Yes, we tend to notice the details that most relate to our work or our life experience. It is also no surprise that we instinctively look for those who share our interests. This is especially true in times of increasing pressure and uncertainty. We have an understandable tendency in such times to seek out the familiar and comfortable as a buffer against the disruptive changes surrounding us. In so doing we can inadvertently put ourselves in a cage of similarity that narrows our peripheral vision of the world and our options. The result? We can be blindsided by events and trends coming at us from directions we did not see. The more we see reinforcing evidence that we are right in our beliefs the more rigid we become in defending them. Hint: If you are part of a large association, synagogue, civic group or special interest club, encourage the organization to support the creation of self-organized, special interest groups of no more than seven people, providing a few suggestions of they could operate. Such loosely affiliated small groups within a larger organization deepen a sense of belonging, help more people learn from diverse others and stay open to growing through that shared learning and collaboration. That's one way that members of Rick Warren's large Saddleback Church have maintained a close-knit feeling yet continue to grow in fresh ways. imilarly the innovative outdoor gear company Gore-Tex has nimbly grown by using their version of self-organized groups of 150 or less within the larger corporation. In fact, they give grants to those who further their learning about that philosophy when adapted to outdoor adventure, traveling in compact groups of "close friends who had mutual respect and trust for one another.

I lost my first patient on a Tuesday. She was an eighty-two-year-old woman, small and trim, the healthiest person on the general surgery service, where I spent a month as an intern. (At her autopsy, the pathologist would be shocked to learn her age: “She has the organs of a fifty-year-old!”) She had been admitted for constipation from a mild bowel obstruction. After six days of hoping her bowels would untangle themselves, we did a minor operation to help sort things out. Around eight P.M. Monday night, I stopped by to check on her, and she was alert, doing fine. As we talked, I pulled from my pocket my list of the day’s work and crossed off the last item (post-op check, Mrs. Harvey). It was time to go home and get some rest. Sometime after midnight, the phone rang. The patient was crashing. With the complacency of bureaucratic work suddenly torn away, I sat up in bed and spat out orders: “One liter bolus of LR, EKG, chest X-ray, stat—I’m on my way in.” I called my chief, and she told me to add labs and to call her back when I had a better sense of things. I sped to the hospital and found Mrs. Harvey struggling for air, her heart racing, her blood pressure collapsing. She wasn’t getting better no matter what I did; and as I was the only general surgery intern on call, my pager was buzzing relentlessly, with calls I could dispense with (patients needing sleep medication) and ones I couldn’t (a rupturing aortic aneurysm in the ER). I was drowning, out of my depth, pulled in a thousand directions, and Mrs. Harvey was still not improving. I arranged a transfer to the ICU, where we blasted her with drugs and fluids to keep her from dying, and I spent the next few hours running between my patient threatening to die in the ER and my patient actively dying in the ICU. By 5:45 A.M., the patient in the ER was on his way to the OR, and Mrs. Harvey was relatively stable. She’d needed twelve liters of fluid, two units of blood, a ventilator, and three different pressors to stay alive. When I finally left the hospital, at five P.M. on Tuesday evening, Mrs. Harvey wasn’t getting better—or worse. At seven P.M., the phone rang: Mrs. Harvey had coded, and the ICU team was attempting CPR. I raced back to the hospital, and once again, she pulled through. Barely. This time, instead of going home, I grabbed dinner near the hospital, just in case. At eight P.M., my phone rang: Mrs. Harvey had died. I went home to sleep.

Augustine relates in his Confessions how it was decisive for his own path when he learned that the famous philosopher Marius Victorinus had become a Christian. Victorinus had long refused to join the Church because he took the view that he already possessed in his philosophy all the essentials of Christianity, with whose intellectual premises he was in complete agreement.10 Since from his philosophical thinking, he said, he could already regard the central Christian ideas as his own, he no longer needed to institutionalize his convictions by belonging to a Church. Like many educated people both then and now, he saw the Church as Platonism for the people, something of which he as a full-blown Platonist had no need. The decisive factor seemed to him to be the idea alone; only those who could not grasp it themselves, as the philosopher could, in its original form needed to be brought into contact with it through the medium of ecclesiastical organization. That Marius Victorinus nevertheless one day joined the Church and turned from Platonist into Christian was an expression of his perception of the fundamental error implicit in this view. The great Platonist had come to understand that a Church is something more and something other than an external institutionalization and organization of ideas. He had understood that Christianity is not a system of knowledge but a way. The believers’ “We” is not a secondary addition for small minds; in a certain sense it is the matter itself—the community with one’s fellowmen is a reality that lies on a different plane from that of the mere “idea”. If Platonism provides an idea of the truth, Christian belief offers truth as a way, and only by becoming a way has it become man’s truth. Truth as mere perception, as mere idea, remains bereft of force; it only becomes man’s truth as a way that makes a claim upon him, that he can and must tread. Thus belief embraces, as essential parts of itself, the profession of faith, the word, and the unity it effects; it embraces entry into the community’s worship of God and, so, finally the fellowship we call Church. Christian belief is not an idea but life; it is, not mind existing for itself, but incarnation, mind in the body of history and its “We”. It is, not the mysticism of the self-identification of the mind with God, but obedience and service: going beyond oneself, freeing the self precisely through being taken into service by something not made or thought out by oneself, the liberation of being taken into service for the whole.

FASCIA: THE TIES THAT BIND Imagine a collagen-rich, stretchy slipcover for every organ, nerve, bone, and muscle in our bodies, and you start to get a sense of how fundamental connective tissue—specifically fascia—is to the entire body. Suspending our organs inside our torso, connecting our head to our back to our feet, fascia protects, supports, and literally binds our body together. Fascia can be gossamer-thin and translucent, like a spider web, or thick and tough like rope. Ounce for ounce, fascia is stronger than steel. Other specialized types of connective tissue include bones, ligaments, tendons, cartilage, and fat (adipose) tissue. Even blood, strictly speaking, is considered connective tissue. But to me, the most exciting aspect of the latest research on connective tissue relates to fascia. Fascia is the stretchy tissue that forms an uninterrupted, three-dimensional web within our body. Our body has sheets, bags, and strings of fascia of varying thickness and size, some superficial and some deep. Fascia envelops both individual microscopic muscle filaments as well as whole muscle groups, such as the trapezius, pectorals, and quadriceps. For example, one of the largest fascia configurations in the body is known as the “trousers,” a massive sheet of fascia that crosses over the knees and ends near the waist, giving the appearance of short leggings. This fascia trouser is thicker around the knees and thinner as it continues up the legs and over the hips, thickening again near the waist. When the fascia trouser is healthy, supple, and resilient, it acts like a girdle, giving the body a firm shape. Fascia helps muscles transmit their force so we can convert that force into movement. The system of fascia is bound by tensile links (think of the structure of a geodesic dome, like the one at Epcot in Disney World), with space and fluid between the links that can help absorb external pressure and more evenly distribute force across the fascial structure. This allows our bodies to withstand tremendous force instead of absorbing it in one local area, which would lead to increased pain and injury. Fascia is also a second nervous system in and of itself, with almost 10 times the number of sensory nerve endings as muscle. Helene Langevin, director of the Osher Center for Integrative Medicine at Harvard Medical School, has done landmark studies on the function and importance of connective tissue and its impact on pain. One of the leading researchers in the field today, Langevin describes fascia as a “living matrix” whose health is essential to our well-being.

In a Harvard Business Review article titled “Do Women Lack Ambition?” Anna Fels, a psychiatrist at Cornell University, observes that when the dozens of successful women she interviewed told their own stories, “they refused to claim a central, purposeful place.” Were Dr. Fels to interview you, how would you tell your story? Are you using language that suggests you’re the supporting actress in your own life? For instance, when someone offers words of appreciation about a dinner you’ve prepared, a class you’ve taught, or an event you organized and brilliantly executed, do you gracefully reply “Thank you” or do you say, “It was nothing”? As Fels tried to understand why women refuse to be the heroes of their own stories, she encountered the Bem Sex-Role Inventory, which confirms that society considers a woman to be feminine only within the context of a relationship and when she is giving something to someone. It’s no wonder that a “feminine” woman finds it difficult to get in the game and demand support to pursue her goals. It also explains why she feels selfish when she doesn’t subordinate her needs to others. A successful female CEO recently needed my help. It was mostly business-related but also partly for her. As she started to ask for my assistance, I sensed how difficult it was for her. Advocate on her organization’s behalf? Piece of cake. That’s one of the reasons her business has been successful. But advocate on her own behalf? I’ll confess that even among my closest friends I find it painful to say, “Look what I did,” and so I don’t do it very often. If you want to see just how masterful most women have become at deflecting, the next time you’re with a group of girlfriends, ask them about something they (not their husband or children) have done well in the past year. Chances are good that each woman will quickly and deftly redirect the conversation far, far away from herself. “A key type of discrimination that women face is the expectation that feminine women will forfeit opportunities for recognition,” says Fels. “When women do speak as much as men in a work situation or compete for high-visibility positions, their femininity is assailed.” My point here isn’t to say that relatedness and nurturing and picking up our pom-poms to cheer others on is unimportant. Those qualities are often innate to women. If we set these “feminine” qualities aside or neglect them, we will have lost an irreplaceable piece of ourselves. But to truly grow up, we must learn to throw down our pom-poms, believing we can act and that what we have to offer is a valuable part of who we are. When we recognize this, we give ourselves permission to dream and to encourage the girls and women

Let us beware.— Let us beware of thinking that the world is a living being. Where should it expand? On what should it feed? How could it grow and multiply? We have some notion of the nature of the organic; and we should not reinterpret the exceedingly derivative, late, rare, accidental, that we perceive only on the crust of the earth and make of it something essential, universal, and eternal, which is what those people do who call the universe an organism. This nauseates me. Let us even beware of believing that the universe is a machine: it is certainly not constructed for one purpose, and calling it a “machine” does it far too much honor. Let us beware of positing generally and everywhere anything as elegant as the cyclical movements of our neighboring stars; even a glance into the Milky Way raises doubts whether there are not far coarser and more contradictory movements there, as well as stars with eternally linear paths, etc. The astral order in which we live is an exception; this order and the relative duration that depends on it have again made possible an exception of exceptions: the formation of the organic. The total character of the world, however, is in all eternity chaos—in the sense not of a lack of necessity but of a lack of order, arrangement, form, beauty, wisdom, and whatever other names there are for our aesthetic anthropomorphisms. Judged from the point of view of our reason, unsuccessful attempts are by all odds the rule, the exceptions are not the secret aim, and the whole musical box repeats eternally its tune2 which may never be called a melody—and ultimately even the phrase “unsuccessful attempt” is too anthropomorphic and reproachful. But how could we reproach or praise the universe? Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man. None of our aesthetic and moral judgments apply to it. Nor does it have any instinct for self-preservation or any other instinct; and it does not observe any laws either. Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses. Once you know that there are no purposes, you also know that there is no accident; for it is only beside a world of purposes that the word “accident” has meaning. Let us beware of saying that death is opposed to life. The living is merely a type of what is dead, and a very rare type. Let us beware of thinking that the world eternally creates new things. There are no eternally enduring substances; matter is as much of an error as the God of the Eleatics. But when shall we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to “naturalize” humanity in terms of a pure, newly discovered, newly redeemed nature?

SELF-MANAGEMENT Trust We relate to one another with an assumption of positive intent. Until we are proven wrong, trusting co-workers is our default means of engagement. Freedom and accountability are two sides of the same coin. Information and decision-making All business information is open to all. Every one of us is able to handle difficult and sensitive news. We believe in collective intelligence. Nobody is as smart as everybody. Therefore all decisions will be made with the advice process. Responsibility and accountability We each have full responsibility for the organization. If we sense that something needs to happen, we have a duty to address it. It’s not acceptable to limit our concern to the remit of our roles. Everyone must be comfortable with holding others accountable to their commitments through feedback and respectful confrontation. WHOLENESS Equal worth We are all of fundamental equal worth. At the same time, our community will be richest if we let all members contribute in their distinctive way, appreciating the differences in roles, education, backgrounds, interests, skills, characters, points of view, and so on. Safe and caring workplace Any situation can be approached from fear and separation, or from love and connection. We choose love and connection. We strive to create emotionally and spiritually safe environments, where each of us can behave authentically. We honor the moods of … [love, care, recognition, gratitude, curiosity, fun, playfulness …]. We are comfortable with vocabulary like care, love, service, purpose, soul … in the workplace. Overcoming separation We aim to have a workplace where we can honor all parts of us: the cognitive, physical, emotional, and spiritual; the rational and the intuitive; the feminine and the masculine. We recognize that we are all deeply interconnected, part of a bigger whole that includes nature and all forms of life. Learning Every problem is an invitation to learn and grow. We will always be learners. We have never arrived. Failure is always a possibility if we strive boldly for our purpose. We discuss our failures openly and learn from them. Hiding or neglecting to learn from failure is unacceptable. Feedback and respectful confrontation are gifts we share to help one another grow. We focus on strengths more than weaknesses, on opportunities more than problems. Relationships and conflict It’s impossible to change other people. We can only change ourselves. We take ownership for our thoughts, beliefs, words, and actions. We don’t spread rumors. We don’t talk behind someone’s back. We resolve disagreements one-on-one and don’t drag other people into the problem. We don’t blame problems on others. When we feel like blaming, we take it as an invitation to reflect on how we might be part of the problem (and the solution). PURPOSE Collective purpose We view the organization as having a soul and purpose of its own. We try to listen in to where the organization wants to go and beware of forcing a direction onto it. Individual purpose We have a duty to ourselves and to the organization to inquire into our personal sense of calling to see if and how it resonates with the organization’s purpose. We try to imbue our roles with our souls, not our egos. Planning the future Trying to predict and control the future is futile. We make forecasts only when a specific decision requires us to do so. Everything will unfold with more grace if we stop trying to control and instead choose to simply sense and respond. Profit In the long run, there are no trade-offs between purpose and profits. If we focus on purpose, profits will follow.

The structure of your organism, of your senses and nerves, endows the world with all its sensible and measurable properties—for rocks cannot seem to be hard except in relation to soft skin.

Taiichi Ohno blamed this batch-and-queue mode of thinking on civilization’s first farmers, who he claimed lost the one-thing-at-a-time wisdom of the hunter as they became obsessed with batches (the once-a-year harvest) and inventories (the grain depository).4 Or perhaps we’re simply born with batching thinking in our heads, along with many other “common sense” illusions—for example, that time is constant rather than relative or that space is straight rather than curved. But we all need to fight departmentalized, batch thinking because tasks can almost always be accomplished much more efficiently and accurately when the product is worked on continuously from raw material to finished good. In short, things work better when you focus on the product and its needs, rather than the organization or the equipment, so that all the activities needed to design, order, and provide a product occur in continuous flow.

Empiricism is not just an empirical method but also a theory of experience. Essentially, it conceives of human beings as passive and sense perception as providing replicas or copies of reality that are based on association. As key proponents of empiricism, Piaget identified Hume, Locke, and behaviorist stimulus-response theories, but he also thought that empiricism is trenchant in psychology (and, one might add, even today, see Müller & Giesbrecht, 2008). According to Piaget, empiricists misconstrue the fundamentally active relation between infant and environment as a passive, causal relation: “Even before language begins, the young infant reacts to objects not by a mechanical set of stimulus-response associations but by an integrative assimilation to schemes of action, which impress a direction on his activities and include the satisfaction of a need or an interest” (Piaget, 1965/1971, p. 131; see also OI, p. 411). Furthermore, Piaget (1970) rejected the idea that knowledge is a copy of reality. Rather, he was influenced by Kant's (1787/1929) idea that objectivity is constituted by the subject (see Chapter 3, this volume). Kant argued that our intuition (i.e., sensibility) and understanding use a priori (i.e., independent of all experience) forms and categories, which are the condition of the possibility for experiencing objectivity. Piaget subscribed to the ordering and organizing function of the mind, but he believed that the forms and categories are not a priori but undergo development as a result of the subject's interaction with the world (OI, pp. 376–395).

Table 6.1 Skill Categories Skill Category Description Comment Determining the Meaning of Words (Word Meaning) Student determines the meaning of words in context by recognizing known words and connecting them to prior vocabulary knowledge. Student uses a variety of skills to determine the meaning of unfamiliar words, including pronouncing words to trigger recognition, searching for related words with similar meanings, and analyzing prefixes, roots, and suffixes. This skill category includes more than just lexical access, as word identification and lexical recall are combined with morphological analyses. Understanding the Content, Form, and Function of Sentences (Sentence Meaning) Student builds upon an understanding of words and phrases to determine the meaning of a sentence. Student analyzes sentence structures and draws on an understanding of grammar rules to determine how the parts of speech in a sentence operate together to support the overall meaning. Student confirms that his or her understanding of a sentence makes sense in relationship to previous sentences, personal experience, and general knowledge of the world. This skill category focuses on the syntactical, grammatical, and semantic case analyses that support elementary proposition encoding and integration of propositions across contiguous sentences. Understanding the Situation Implied by a Text (Situation Model) Student develops a mental model (i.e., image, conception) of the people, things, setting, actions, ideas, and events in a text. Student draws on personal experience and world knowledge to infer cause-and-effect relationships between actions and events to fill in additional information needed to understand the situation implied by the text. This skill category is a hybrid of the explicit text model and the elaborated situation model described by Kintsch (1998). As such, category three combines both lower-level explicit text interpretation and higher-level inferential processes that connect the explicit text to existing knowledge structures and schemata. Understanding the Content, Form, and Function of Larger Sections of Text (Global Text Meaning) Student synthesizes the meaning of multiple sentences into an understanding of paragraphs or larger sections of texts. Student recognizes a text’s organizational structure and uses that organization to guide his or her reading. Student can identify the main point of, summarize, characterize, or evaluate the meaning of larger sections of text. Student can identify underlying assumptions in a text, recognize implied consequences, and draw conclusions from a text. This skill category focuses on the integration of local propositions into macro-level text structures (Kintsch & van Dijk, 1978) and more global themes (Louwerse & Van Peer, 2003). It also includes elaborative inferencing that supports interpretation and critical comprehension, such as identifying assumptions, causes, and consequence and drawing conclusions at the level of the situation model. Analyzing Authors’ Purposes, Goals, and Strategies (Pragmatic Meaning) Student identifies an author’s intended audience and purposes for writing. Student analyzes an author’s choices regarding content, organization, style, and genre, evaluating how those choices support the author’s purpose and are appropriate for the intended audience and situation. This skill category includes contextual and pragmatic discourse analyses that support interpretation of texts in light of inferred authorial intentions and strategies.

Dwight D. Eisenhower wrote to his son in 1943, "The one quality that can be developed by studious reflection and practice is the leadership of men .... The idea is to get people working together... because they instinctively want to do it for you.... Essentially, you must be devoted to duty, sincere, fair and cheerful." Devotion to duty. Sincerity. Fairness. Good cheer. These are not qualities taught in school. Formal education can make someone a good manager, but it cannot make a leader, because leadership is more about the heart than the head. How does any organization teach courage, integrity, a love of people, a sense of humor, the ability to dream of a better future? How can any training program inculcate personal character and honor? Core to leadership is the ability to relate to people -- to empathize, understand, inspire and motivate.

As a team, then, the Golgis and the spindles produce a sensory impression that is very different in kind than the impressions of color, texture, odor, or sound produced by our more conscious sense. Instead of measuring any of these surface qualities, the muscle and tendon organs assess the pure mass of an object. Now mass is an invisible thing. We have only to contemplate the surprises offered by a tennis ball filled with lead, or a large “rock” made of styrofoam in a movie studio, to remind ourselves how easily deceived our other sense organs can be with regard to mass. Mass has nothing to do with surface qualities; it is the measure of an object’s resistance to movement, and I can have no idea of its value until I am actively engaged in moving the object. Nor are the sensory cues relating to mass at all constant with regard to the object. They vary continually, as a function of inertia, according to the speed with which I move the object, or the relative suddenness with which I attempt to change the direction of movement or stop the object. A five pound bucket “feels” much heavier if I swing it rapidly in a circle over my head—that is, I have to brace myself much more forcefully in order to resist its pull. It is the precise value of this resistance which is measured by the Golgi tendon organs, and when their information is correlated with the spindles’ measurement of the exact speed and distance of movement, I can arrive at an accurate estimate of mass, that invisible yet crucial property of all matter.

This issue of Stvar we dedicate to the anniversaries. Each effort that commences from historical years and epochal dates, however, is not only supposed to cope with the legacy and lessons of evoked events and figures, but also to question a certain (dominant) relation to the past and history. In other words, the task is not a commemorative one, that is, a fetishist relation to the epoch of decisive dates and big events, but rather the radical grasping of the materiality of history following its work where social contradictions require that fight for emancipation and progress is to be taken up. What is at stake here is not an academic requiem or a leftist memorial service to the era of revolutions and great revolutionaries; it is all about casting our gaze toward the past in order to better examine those moments where the past opens itself toward the future. The relation toward past, therefore, should contain perspectives of different future. Amputation of the future is nowadays one of the features of many current academic, scientific and ideological discourses. Once this perspective of different future has been eliminated, the resignification of Marx, Luxemburg, Kollontai, Lenin and others becomes possible, because their doctrines and results have been quite depoliticized. On the contrary, it is the memory that calls for struggle that is the main cognitive attitude toward the events remembered in the collected texts in this issue. Not nostalgic or collectionist remembrance but critical memory filled with hope. The main question, thus, is that of radical social transformations, i.e. theory and practice of revolution. In this sense, Marx, Kollontai, Lenin and other Bolsheviks, and Gramsci as well, constitute the coordinates in which every theoretical practice that wants to offer resistance to capitalist expansion and its ideological forms is moving. The year 1867, when the first Volume of Marx’s Capital is brought out in Hamburg, then October 1917 in Russia, when all power went to the hands of Soviets, and 1937, when Gramsci dies after 11 years of fascist prison: these are three events that we are rethinking, highlighting and interpreting so that perspective of the change of the current social relations can be further developed and carried on. Publishing of the book after which nothing was the same anymore, a revolutionary uprising and conquest of the power, and then a death in jail are the coordinates of historical outcomes as well: these events can be seen as symptomatic dialectical-historical sequence. Firstly, in Capital Marx laid down foundations for the critique of political economy, indispensable frame for every understanding of production and social relations in capitalism, and then in 1917, in the greatest attempt of the organization of working masses, Bolsheviks undermined seriously the system of capitalist production and created the first worker’s state of that kind; and at the end, Gramsci’s death in 1937 somehow symbolizes a tragical outcome and defeat of all aspirations toward revolutionizing of social relations in the Western Europe. Instead of that, Europe got fascism and the years of destruction and sufferings. Although the 1937 is the symbolic year of defeat, it is also a testimony of hope and survival of a living idea that inspires thinkers and revolutionaries since Marx. Gramsci also handed down the huge material of his prison notebooks, as one of the most original attempts to critically elaborate Marx’s and Lenin’s doctrine in new conditions. Isn’t this task the same today?

A CHANGING SOCIETY What does today’s high incidence of social anxiety tell us about modern society? As we’ve seen, social anxiety is connected to a person’s drive for self-preservation and a feeling of safety. It is natural to withdraw from situations that we expect will lead to pain. Avoidance—while not necessarily healthy—is logical. Because the negative social experience of a growing number of people has caused them emotional pain and suffering, the number of individuals who choose to avoid socializing is increasing at an alarming rate. The sometimes wide distance among family members these days only adds to isolation. And the anonymity of large cities creates a vacuum in which many lonely people co-exist, often leading solitary lives in which they pursue their interests and activities alone. We live in a society in which social fears are perhaps not unjustified. As cities become denser, isolation seems to be the best way to counter urban decay. Consider the dangers of the outside world: Crime rates are soaring. Caution—and its companion, fear—are in the air. As the twentieth century draws to a close, we find ourselves in a society where meeting people can be difficult. These larger forces can combine to create a further sense of distance among people. Particularly significant is the change that has taken place as the social organization of the smaller-scale community gives way to that of the larger, increasingly fragmented city. In a “hometown” setting, the character of daily life is largely composed of face-to-face relations with friends, neighbors, co-workers, and family members. But in the hustle and bustle of today’s cities, whose urban sprawls extend to what author Joel Garreau has called Edge Cities—creating light industrial suburbs even larger than the cities they surround—the individual can get lost. It is common in these areas for people to focus solely on themselves, seldom getting to know their neighbors, and rarely living close to family. We may call these places home, but they are a far cry from the destination of that word as we knew it when we were children. Today’s cities are hotbeds of competition on all levels, from the professional to the social. It often seems as if only the most sophisticated “win.” To be ready for this constant challenge, you have to be able to manage in a stressful environment, relying on a whole repertoire of social skills just to stay afloat. This competitive environment can be terrifying for the socially anxious person. The 1980s were a consumer decade in which picture-perfect images on television and in magazines caused many of us to cast our lots with either the haves or the have-nots. Pressure to succeed grew to an all-time high. For those who felt they could not measure up, the challenge seemed daunting. I think the escalating crime rate in today’s urban centers—drugs, burglary, rape, and murder—ties into this trend and society’s response to the pressure. In looking at the forces that influence the social context of modern life, it is clear that feelings of frustration at not “making it” socially and financially are a component in many people’s choosing a life of crime. Interactive ability determines success in establishing a rewarding career, in experiencing relationships. Without these prospects, crime can appear to be a quick fix for a lifelong problem.

But, actually, the idea of a personal god or spirit who peevishly withholds food, or maliciously hurls lightning, gets a boost from the evolved human brain. People reared in modern scientific societies may consider it only natural to ponder some feature of the world—the weather, say—and try to come up with a mechanistic explanation couched in the abstract language of natural law. But evolutionary psychology suggests that a much more natural way to explain anything is to attribute it to a humanlike agent. This is the way we’re “designed” by natural selection to explain things. Our brain’s capacity to think about causality—to ask why something happened and come up with theories that help us predict what will happen in the future—evolved in a specific context: other brains. When our distant ancestors first asked “Why,” they weren’t asking about the behavior of water or weather or illness; they were asking about the behavior of their peers. That’s a somewhat speculative (and, yes, hard-to-test!) claim. We have no way of observing our prehuman ancestors one or two or three million years ago, when the capacity to think explicitly about causality was evolving by natural selection. But there are ways to shed light on the process. For starters, we can observe our nearest nonhuman relatives, chimpanzees. We didn’t evolve from chimps, but chimps and humans do share a common ancestor in the not-too-distant past (4 to 7 million years ago). And chimps are probably a lot more like that common ancestor than humans are. Chimps aren’t examples of our ancestors circa 5 million BCE but they’re close enough to be illuminating. As the primatologist Frans de Waal has shown, chimpanzee society shows some clear parallels with human society. One of them is in the title of his book Chimpanzee Politics. Groups of chimps form coalitions—alliances—and the most powerful alliance gets preferred access to resources (notably a resource that in Darwinian terms is important: sex partners). Natural selection has equipped chimps with emotional and cognitive tools for playing this political game. One such tool is anticipation of a given chimp’s future behavior based on past behavior. De Waal writes of a reigning alpha male, Yeroen, who faced growing hostility from a former ally named Luit: “He already sensed that Luit’s attitude was changing and he knew that his position was threatened.” 8 One could argue about whether Yeroen was actually pondering the situation in as clear and conscious a way as de Waal suggests. But even if chimps aren’t quite up to explicit inference, they do seem close. If you imagine their politics getting more complex (more like, say, human politics), and them getting smarter (more like humans), you’re imagining an organism evolving toward conscious thought about causality. And the causal agents about which these organisms will think are other such organisms, because the arena of causality is the social arena. In this realm, when a bad thing happens (like a challenge for Yeroen’s alpha spot) or a good thing happens (like an ally coming to Yeroen’s aid), it is another organism that is making the bad or good thing happen.

The best way to organize your notes is to organize for action, according to the active projects you are working on right now. Consider new information in terms of its utility, asking, “How is this going to help me move forward one of my current projects?” Surprisingly, when you focus on taking action, the vast amount of information out there gets radically streamlined and simplified. There are relatively few things that are actionable and relevant at any given time, which means you have a clear filter for ignoring everything else. Organizing for action gives you a sense of tremendous clarity, because you know that everything you’re keeping actually has a purpose. You know that it aligns with your goals and priorities. Instead of organizing being an obstacle to your productivity, it becomes a contributor to it.

Morality is nothing in the abstract Nature of Things, but is entirely relative to the sentiment or mental taste of each particular being; in the same manner as the distinctions of sweet and bitter, hot and cold, arise from the particular feeling of each sense or organ. Moral perceptions therefore, ought not to be classed with the operations of the understanding, but with the tastes or sentiments.

In addition, participants were entirely unaware that their performance was being affected by their own future perceptions, suggesting that unconscious nervous system activity may be used to detect precognitive perceptions. Studies relying on unconscious responses may be more effective than those relying on conscious responses by bypassing psychological defense mechanisms that may filter out psi perceptions from ordinary awareness.8 Future Feelings In a recent series of experiments conducted in our laboratory at the University of Nevada, Las Vegas, we’ve explored unconscious nervous system responses to future events. Strictly speaking, such responses are a subset of precognition known as “presentiment,” a vague sense or feeling of something about to occur but without any conscious awareness of a particular event.9 The unconscious responses studied in our experiments took advantage of a well-known psychophysical reflex known as the “orienting response,” first described by Pavlov in the 1920s. The orienting response is a set of physiological changes experienced by an organism when it faces a “fight or flight” situation. For human beings, the response also appears in less dangerous contexts, such as when confronting a novel or unexpected stimulus. The classical orienting response is a series of simultaneous bodily changes that include dilation of the pupil, altered brain waves, a rise in sweat gland activity, a rise/fall pattern in heart rate, and blanching of the extremities.10 These bodily changes momentarily sharpen our perceptions, improve our decision-making abilities, increase our strength, and reduce the danger of bleeding. This makes sense from an evolutionary perspective because when our ancestors were challenged by a tiger, the ones who survived were suddenly able to see and hear exceptionally well, make very fast decisions, become unusually strong, and not bleed as easily as usual. It’s relatively easy to produce an orienting response on demand by showing a person an emotionally provocative photograph. Stimuli like noxious odors, meaningful words, electrical shocks, and sudden tactile stimuli are also effective. Because a person’s general level of arousal is affected cumulatively by successive stimuli, the strength of the orienting response tends to diminish after three to five emotional pictures in a row. In our study, to prevent participants from “habituating,” we randomly interspersed the photos used to produce the orienting responses within a pool of twice as many calm photos.

The Root Chakra grounds us to the earth and to our generational tribe and sense of belonging. Then the chakras proceed upward through higher and lighter vibrations to the Crown Chakra which connects our energy with all beings and opens a window to divine love. Each chakra is associated with a color, a developmental stage of life, emotions, gemstones, a body system, and particular organs. Disease and imbalances are related to a blockage in a particular chakra or chakras.

Consider how many times we have heard people reproach their organizations by saying, “There is no one there I want to be like.” The reinventing process corrects this deficiency, heightening our desire for role models and people we can relate to. These people and groups provide a “safe base” that enables us to take risks with our new selves and a professional community in which we can develop a new sense of belonging.

Torah" can be construed as "law," but to prioritize this sense assumes the perspective of early Christians, who regarded Jewish devotion as fixated on obeying divine law and thus insufficient for salvation. For Jews, the broader meaning of "Torah" is "teaching" or "instruction." Its organizing narrative relates the People of Israel's fortunes from the time of their progenitor, Abraham, until they stand along the River Jordan poised to conquer Canaan; it also contains myths, cosmology, genealogies, and poetry, as well as legal codes.

I have always regarded the feet as the most intimate and personal part of our bodies, and not the genitals, not the heart, or even the brain, organs of no great significance that are too highly valued. It is in the feet that all knowledge of Mankind lies hidden; the body sends them a weighty sense of who we really are and how we relate to the earth. It’s in the touch of the earth, at its point of contact with the body that the whole mystery is located – the fact that we’re built of elements of matter, while also being alien to it, separated from it. The feet – those are our plugs into the socket.

The rattlesnake represents the very acme of serpentine sophistication. It has superlative sensing organs that exploit infra-red and chemo-sensory stimuli to enable it to locate its prey. It is armed with one of the most powerful of all venoms with which it can inject its victims with surgical precision. It is long-lived and produces its young fully formed and immediately capable of fending for themselves. But it has one vulnerability, one way in which human beings who see rattlesnakes as a threat to their own dominance are able to attack it. In North America, in the northern part of the rattlesnake’s range, winters can be so severe that a cold-blooded snake cannot remain active. So many species that are common elsewhere in North America do not spread far north. Rattlers are among the few that do. They survive the winter by another special adaptation. They have developed the ability to hibernate. On the prairies of the mid-West and north into Canada, they choose to do so in the burrows of prairie dogs, rodents related to marmots. Elsewhere in the woodlands, they find outcrops of rocks that are riven by deep clefts. But such places are not abundant. As autumn approaches and temperatures fall, great numbers of rattlesnakes set out on long cross-country journeys of many miles following traditional routes to the places where they and their parents before them hibernate each year. Some of these wintering dens may contain a thousand individuals. So those human beings who hate snakes and who, in spite of the rattler’s sophisticated early warning system, believe that they are a constant and lethal threat, are also able, at this season of the year, to massacre rattlesnakes in thousands. As a consequence one of the most advanced and wonderfully sophisticated of all snakes — perhaps of all reptiles — is now, in many parts of the territories it once ruled, in real danger of extinction.

A reverence and respect they’d bestowed upon the natural world captivated the youngster, an element of their literature to which she could wholly relate; the worship of Nature as God. During this period of rapid growth, an occasional pause for reflection was called for as a Natural conversion began; transformation, turning her away from organized religion and into the woods. She came to consider religion incompatible with common sense and sensibilities. Seeking inspiration, she’d gone to the forest, looking down, then up. Locating a proper niche; perhaps she was a pagan. The recovering Catholic was not offended by the dismissal, knowing in her heart and mind she did not belong there in the first place. Her concept of God was unrestricted; not based on the limitations imposed by doctrine or dogma. Essentially, it was bigger than they could imagine, continually evolving as a perception of power as being; God as infinite mind. Not harsh or judgmental in application of Natural law; not cruel or exclusive; no intolerance allowed. A not-so-subtle predisposition toward natural science was taking root in her consciousness. The notion of Original Sin was, in particular, pure absurdity: anathema to the young lady who knew the difference between good and evil, right and wrong; darkness and light. Self-righteously policing her behavior; recognizing it as a matter of personal responsibility, the idea of being born in sin was idiotic. Andrea did not rely upon a higher authority. She was a higher authority; a living manifestation of God-consciousness. Ultimately, she alone would determine how best to live her life. Neither Holy Ghost nor dastardly demon had the right to interfere or intervene in a supremely personal process.

In sum, females are more likely to restrain from organized aggression such as warfare because it has little reproductive utility in either an absolute or relative sense.

Loneliness can be experienced as both frightening and liberating. When in child consciousness, adults may still experience the loneliness as terrifying. These clients often rely on adaptive survival strategies to manage and limit their lives. When in adult consciousness, adults may experience the loneliness as relief, expansion, and increasing freedom. These clients often report an increased sense of internal space and depth in which to meet the world. We track cycles of connection–disconnection in the service of disidentification. As identifications dissolve, people often experience increasing states of connection: expansion, freedom, hope, strength, and aliveness. One way we resource our clients is to reflect to them when they are able to stay in states of connection for longer periods of time. As people experience greater internal organization, they feel less compelled by old strategies of disconnection. Instead of relying on adaptive survival strategies to control their lives, they experience increasing agency and choice.

Certain memory pictures form series. A memory picture that occurs a great many times in several different series can serve as an “ordering element” for those series. Einstein referred to this ordering element as a “concept.” Thinking is “operations with concepts . . . the creation and use of definite functional relations between concepts and co-ordination of sense experiences to these concepts.”49 Concepts are organizing principles that enable us to turn sense perceptions into exact knowledge.50 Subconscious thinking is a “free play with concepts.”51

A child’s survival depends on their developing a secure sense of Self, which is shaped by secure attachment, consistent attunement, and an environment of safety. Environmental failures thus impact the organization and security of the Self. In order to adapt to early environmental failure, children learn to disconnect from themselves, which leads to profound disorganization of the Self. As we will see in the next chapter, shame and self-hatred become survival-based mechanisms of disconnection, and they fuel disorganization. Children cannot recognize or tolerate that their environment is failing, because they depend on their environment for survival. Therefore, children are unable to see themselves as a good person in a bad situation. In order to protect against attachment loss and environmental failure, children internalize these failures as their own personal failures: “I must’ve done something,” or “I deserve this,” or “I am bad.” Children are left with an internal sense of badness. They identify with it. And it becomes part of their identity that they carry into adulthood. For example, many adult victims of abuse and violence blame themselves and are riddled with shame and self-hatred.

When a body changes its place and its shape, we can no longer, by appropriate movements, bring back our sense-organs into the same relative situation with regard to this body; consequently we can no longer reestablish the primitive totality of impressions.

One final term nevertheless demands exegesis: the idea of 'conquest' itself. In what sense does the notion of 'conquest' have the slightest meaning in relation to man's place in nature? What bearing does this have on the cooperative transactions and interactions of species, or to man's own attempt to transcend his own biological limitations by super-organic modes of life? The very term 'conquest' is an obsolete military term, however re-enforced by our whole power system: actually it is an ideological fossil left over from the traumatic original episodes in civilization which brought forth war, slavery, organized destruction, and genocide. 'Conquest' and 'cultivation' are historic enemies: they stand at opposite poles.

This means that the use of the tools of instrumental rationality cannot be rational in an objective, instrumental sense. Their use will arouse emotion, threaten or sustain existing power relations, provoke resistance and conflict between different ideologies. Instrumental rationality turns out to be a fiction in ordinary everyday life in organizations.

The dissolution and joining together of the departments that uphold science The historiological human sciences are becoming newspaper science. The natural sciences are becoming machine science. “Newspaper” and “machine” are meant here in the essential sense as the impelling modes of that final objectification which consummates the modern era and which sucks all the substantiveness out of beings, leaving them mere occasions for lived experience. On account of this priority in the way of approach to organization and arrangement, both groups of sciences come into agreement with regard to the essential, i.e., with regard to their character as business establishments. This “development” of modern science, its coming into its essence, is visible today only to a few and will be rejected by most as nonexistent. It cannot be proven by matters of fact; instead, it can be grasped only out of a knowledge of the history of being. Many “researchers” will still think of themselves as belonging to the reliable traditions of the nineteenth century. Just that many will still find in relation to their objects new and richer content as well as satisfaction and will perhaps incorporate this content into their overall theory. Yet none of this disproves the procedure in which the entire institution known as “science” is irrevocably caught up. Not only will science never be able to extricate itself from that procedure, but it will also, and above all, never want to do so. The more science progresses, the less will it be able to want to extricate itself.

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Our sense of self, formulated in large part by the untold number of cross-related connections that we make with our physical, social, and family environments, is reliant upon fitting into our social fabric. The educational environment, family relationships, peer groups, books, television, films, music, along with an assortment of other cultural events shape our emergent persona. Our successes and failures interacting in the world leave their collective imprint upon the wet clay of our forming brains. We are sentimental creatures who cling to past memories. We are inquisitive critters who venture forth from our protective dens to explore new territory. We are perceptive organisms equipped with five basic senses. We are sentient beings who can consciously organize our sense impressions into guiding ideas and useful principles. Our survival responses form a central cord of our emotions. We are receptive, compassionate beings that respond with both body and mind to global stimuli.

Apart from instinct, the brute has no other guardian spirit, no other Providence, than its senses or its organs in general. A bird which loses its eyes has lost its guardian angel; … a natural Providence is in the eyes of religion as good as none. Hence Providence has relation essentially to men, and even among men only to the religious. 'God is the saviour of all men, but especially of them that believe.' … [I]t is intended to express the essential distinction of man from the brute, to rescue man from the tyranny of Nature.

Hello,” she says. “My name is Amanda Ritter. In this file I will tell you only what you need to know. I am the leader of an organization fighting for justice and peace. This fight has become increasingly more important—and consequently, nearly impossible—in the past few decades. That is because of this.” Images flash across the wall, almost too fast for me to see. A man on his knees with a gun pressed to his forehead. The woman pointing it at him, her face emotionless. From a distance, a small person hanging by the neck from a telephone pole. A hole in the ground the size of a house, full of bodies. And there are other images too, but they move faster, so I get only impressions of blood and bone and death and cruelty, empty faces, soulless eyes, terrified eyes. Just when I have had enough, when I feel like I am going to scream if I see any more, the woman reappears on the screen, behind her desk. “You do not remember any of that,” she says. “But if you are thinking these are the actions of a terrorist group or a tyrannical government regime, you are only partially correct. Half of the people in those pictures, committing those terrible acts, were your neighbors. Your relatives. Your coworkers. The battle we are fighting is not against a particular group. It is against human nature itself—or at least what it has become.” This is what Jeanine was willing to enslave minds and murder people for—to keep us all from knowing. To keep us all ignorant and safe and inside the fence. There is a part of me that understands. “That is why you are so important,” Amanda says. “Our struggle against violence and cruelty is only treating the symptoms of a disease, not curing it. You are the cure. “In order to keep you safe, we devised a way for you to be separated from us. From our water supply. From our technology. From our societal structure. We have formed your society in a particular way in the hope that you will rediscover the moral sense most of us have lost. Over time, we hope that you will begin to change as most of us cannot. “The reason I am leaving this footage for you is so that you will know when it’s time to help us. You will know that it is time when there are many among you whose minds appear to be more flexible than the others. The name you should give those people is Divergent. Once they become abundant among you, your leaders should give the command for Amity to unlock the gate forever, so that you may emerge from your isolation.” And that is what my parents wanted to do: to take what we had learned and use it to help others. Abnegation to the end. “The information in this video is to be restricted to those in government only,” Amanda says. “You are to be a clean slate. But do not forget us.” She smiles a little. “I am about to join your number,” she says. “Like the rest of you, I will voluntarily forget my name, my family, and my home. I will take on a new identity, with false memories and a false history. But so that you know the information I have provided you with is accurate, I will tell you the name I am about to take as my own.” Her smile broadens, and for a moment, I feel that I recognize her. “My name will be Edith Prior,” she says. “And there is much I am happy to forget.” Prior.

As with all other causes of age-related death, the evolved level of protection against potentially cancer-causing mutations is limited by the cost of creating and maintaining the machinery to achieve that protection. On the one hand, there’s no sense in putting all of an organism’s eggs into the basket of being so resistant to aging processes that it can stay young and healthy for two hundred years, if there are strong odds that it will freeze, starve, sicken, or become something’s lunch in its third decade; those resources would be better spent on warmer fur, sharper claws, or simply a shorter gestational period. But on the other hand, the animal does need to remain internally intact for as long as it can reasonably be expected to survive those threats from the external environment, because every year of youth is another opportunity to spread one’s genes around.

What happens under the rule of specialization is that, though society becomes more and more intricate, it has less and less structure. It becomes more and more organized, but less and less orderly. The community disintegrates because it loses the necessary understandings, forms, and enactments of the relations among materials and processes, principles and actions, ideals and realities, past and present, present and future, men and women, body and spirit, city and country, civilization and wilderness, growth and decay, life and death - just as the individual character loses the sense of a responsible involvement in these relations. No longer does human life rise from the earth like a pyramid, broadly and considerately founded upon its sources. Now it scatters itself out in a reckless horizontal sprawl, like a disorderly city whose suburbs and pavements decay the fields.

For in the ever-repeated origination of highly organized individuals from an infinitesimal germ, the working-out of a prearranged plan of growth and development seems obvious. Thus the very idea of “development” which the facts of reproduction suggested stood in the way of applying to the living kingdom the same categories of genesis that were applied on mechanistic principles to reality at large. Indeed, the term “evolution” denoted originally just this phenomenon of individual genesis, and by no means the genesis of species. On the contrary, “evolution” in its literally sense presupposes the existence of the species, because it is precisely this which, in the person of parent individual, provides the prearranged plan to be “evolved” in every given case of generation. What evolves is not the model itself but its re-embodiment in each generation from germ to maturity: what evolves was involved in the germ, its potency there derived from its act in the progenitor. In terms of cause-effect relation, then, the parent accounts not only for its offspring’s existence, but also for its offspring’s form by its own possession of this selfsame form. This is a pattern very different from mechanistic chain of cause and effect and strongly suggest the operation of a causa formalis in addition to a causa effciens, or the existence of a substantial form, which were otherwise banned from the whole system of natural explanation. In short, the very concept of development was opposed to that of mechanics and still implied some version of other of classic ontology.

In Lacan’s view, it is not just dreams but conscious subjective experience in general that is organized into distracting little stories, and it is the folly of ego psychology and object relations theories to have bought into the disguises offered by secondary elaboration, to have taken the illusory stories as real, rather than covers for an underlying sense of loss, absence, castration.

In a Harvard Business Review article titled “Do Women Lack Ambition?” Anna Fels, a psychiatrist at Cornell University, observes that when the dozens of successful women she interviewed told their own stories, “they refused to claim a central, purposeful place.” Were Dr. Fels to interview you, how would you tell your story? Are you using language that suggests you’re the supporting actress in your own life? For instance, when someone offers words of appreciation about a dinner you’ve prepared, a class you’ve taught, or an event you organized and brilliantly executed, do you gracefully reply “Thank you” or do you say, “It was nothing”? As Fels tried to understand why women refuse to be the heroes of their own stories, she encountered the Bem Sex-Role Inventory, which confirms that society considers a woman to be feminine only within the context of a relationship and when she is giving something to someone. It’s no wonder that a “feminine” woman finds it difficult to get in the game and demand support to pursue her goals. It also explains why she feels selfish when she doesn’t subordinate her needs to others. A successful female CEO recently needed my help. It was mostly business-related but also partly for her. As she started to ask for my assistance, I sensed how difficult it was for her. Advocate on her organization’s behalf? Piece of cake. That’s one of the reasons her business has been successful. But advocate on her own behalf? I’ll confess that even among my closest friends I find it painful to say, “Look what I did,” and so I don’t do it very often. If you want to see just how masterful most women have become at deflecting, the next time you’re with a group of girlfriends, ask them about something they (not their husband or children) have done well in the past year. Chances are good that each woman will quickly and deftly redirect the conversation far, far away from herself. “A key type of discrimination that women face is the expectation that feminine women will forfeit opportunities for recognition,” says Fels. “When women do speak as much as men in a work situation or compete for high-visibility positions, their femininity is assailed.” My point here isn’t to say that relatedness and nurturing and picking up our pom-poms to cheer others on is unimportant. Those qualities are often innate to women. If we set these “feminine” qualities aside or neglect them, we will have lost an irreplaceable piece of ourselves. But to truly grow up, we must learn to throw down our pom-poms, believing we can act and that what we have to offer is a valuable part of who we are. When we recognize this, we give ourselves permission to dream and to encourage the girls and women around us to do the same.

ACEs: Adverse Childhood Experiences The human brain is a social organ that is shaped by experience, and that is shaped in order to respond to the experience that you’re having. So particularly earlier in life, if you’re in a constant state of terror; your brain is shaped to be on alert for danger, and to try to make those terrible feelings go away. In a healthy developmental environment, your brain gets to feel a sense of pleasure, engagement, and exploration. Your brain opens up to learn, to see things, to accumulate information, to form friendships. But if … you’re not touched or seen, whole parts of your brain barely develop; and so you become an adult who is out of it, who cannot connect with other people, who cannot feel a sense of self, a sense of pleasure. If you run into nothing but danger and fear, your brain gets stuck on just protecting itself from danger and fear. Dr. Bessel van der Kolk, “Childhood Trauma Leads to Brains Wired for Fear” (interview), Side Effects Public Media

Your Intuition Listening to your sixth sense, that inner voice, can be one of your most important self-defense skills. If you sense that something is wrong, it is. That gut feeling you get when something is not exactly right is an alert, even if you can’t determine exactly what that something is, but you need to learn to listen to that alarm, however vague it may be. Color Code System of Awareness Colonel Jeff Cooper developed the Color Code system that’s used by most military and police organizations to differentiate different levels of awareness: White: unaware, not paying attention. Yellow: attentive, but relaxed. Orange: focus is directed, there is an immediate potential threat. Red: there is a definite threat. Your Environment Know as much as possible ahead of time about the area you’ll be visiting. If you’re forewarned about dangerous areas, you’ll be less likely to traverse them. In areas you frequent (such as where you live and work), think about places where someone could try to hide. Are the areas well lit? When inside a building, know where the exits are located. When outside, know the fastest path toward other people. Recognize changes in your physical environment. Are the lights out? Is there an unusual object in your parking spot that wasn’t there when you parked? (It could be a potential ploy used by an attacker to distract your attention.) It’s also a good idea to change your routine from time to time. Being a creature of habit can give someone the advantage of predicting where you are at specific times. Have you thought about what things in your everyday environment you might be able to use as a weapon or shield? A pen? A chair? Be aware that common objects can be used to strike or protect you from being struck. Peripheral vision is a great tool. It encompasses all that’s visible to the eye outside the central area of focus (i.e., your side vision). With mindful practice of this vision, it can become a natural resource of observation. Here’s an exercise to help develop your awareness skills: Start by sitting in your living room. Look forward and, without turning your head, start naming off what you see to the side of you. This will be relatively simple due to the fact that you’re already familiar with the items in your home. The next time you’re in a restaurant or another less-familiar place, do the same exercise. Look forward and name what the people around you are doing or wearing by using your peripheral vision. Before you know it, you’ll pick up on things you never previously noticed and, more importantly, the more you practice using your peripheral vision, the more automatic it will become. Become more in touch with what you see. We often look to see where we are, but don’t actually see much of what we look at. Let’s go back to the restaurant exercise. Once you sit down, try to recall what you saw from the time you entered until the time you sat down.

understand Marxist humanism to mean that the fundamental position of the human being in the world is the dialectical relation with the surrounding world involved in the satisfaction of needs and thus in the creation of use values. The labour process constitutes the fundamental human condition. Through labour, we make ourselves individually and collectively in a constant interaction with all that has not yet been humanized. Neither our personal bodies nor our social bodies may be seen as natural, in the sense of existing outside the self-creating process called human labour. What we experience and theorize as nature and as culture are transformed by our work. All we touch and therefore know, including our organic and our social bodies, is made possible for us through labour. Therefore, culture does not dominate nature, nor is nature an enemy. The dialectic must not be made into a dynamic of growing domination.4 This position, a historical materialism based on production, contrasts fundamentally with the ironically named historical materialism based on reproduction that I have tried to outline above.

Will hypothetical human beings with an unlimited memory, who use words only as invariant signs for definite elements and for definite relations between elements of pure mathematical systems which they have constructed, have room in their verbal reasonings for the logical principles for tacking together mathematical affirmations? Or what comes to the same: Will human beings with an unlimited memory, while surveying the strings of their affirmations in a language which they use for an abbreviated registration of their constructions, come across the linguistic images of the logical principles in all their mathematical transformations. A conscientious rational reflection leads to the result that this may be expected for the principles of identity, of contradiction and of syllogism, but for the principium tertii exclusi only in so far as it is restricted to affirmations about part of a definite, finite mathematical system, given once and for all whilst a more extensive use of the principle would not occur, because in general its application to purely mathematical affirmations would produce word complexes devoid of mathematical sense . . . . It follows that the language of daily intercourse between people with a limited memory, being necessarily imperfect, limited and of insecure effect, even if it is organized with the utmost practically attainable refinement and precision, will only be suitable for its task of mnemotechnic, economy of thought and understanding in mathematical research and mathematical intercommunication, if any application of the principium tertii exclusi which is not restricted to a well defined system is avoided.

Is it enough to live in a universe whose laws spontaneously create life? Or do you prefer ... God?” She paused, looking embarrassed. “Sorry, after all we’ve been through tonight, I know that’s a strange question.” “Well,” Langdon said with a laugh, “I think my answer would benefit from a decent night’s sleep. But no, it’s not strange. People ask me all the time if I believe in God.” “And how do you reply?” “I reply with the truth,” he said. “I tell them that, for me, the question of God lies in understanding the difference between codes and patterns.” Ambra glanced over. “I’m not sure I follow you.” “Codes and patterns are very different from each other,” Langdon said. “And a lot of people confuse the two. In my field, it’s crucial to understand their fundamental difference.” “That being?” Langdon stopped walking and turned to her. “A pattern is any distinctly organized sequence. Patterns occur everywhere in nature—the spiraling seeds of a sunflower, the hexagonal cells of a honeycomb, the circular ripples on a pond when a fish jumps, et cetera.” “Okay. And codes?” “Codes are special,” Langdon said, his tone rising. “Codes, by definition, must carry information. They must do more than simply form a pattern—codes must transmit data and convey meaning. Examples of codes include written language, musical notation, mathematical equations, computer language, and even simple symbols like the crucifix. All of these examples can transmit meaning or information in a way that spiraling sunflowers cannot.” Ambra grasped the concept, but not how it related to God. “The other difference between codes and patterns,” Langdon continued, “is that codes do not occur naturally in the world. Musical notation does not sprout from trees, and symbols do not draw themselves in the sand. Codes are the deliberate inventions of intelligent consciousnesses.” Ambra nodded. “So codes always have an intention or awareness behind them.” “Exactly. Codes don’t appear organically; they must be created.” Ambra studied him a long moment. “What about DNA?” A professorial smile appeared on Langdon’s lips. “Bingo,” he said. “The genetic code. That’s the paradox.” Ambra felt a rush of excitement. The genetic code obviously carried data — specific instructions on how to build organisms. By Langdon’s logic, that could mean only one thing. “You think DNA was created by an intelligence!” Langdon held up a hand in mock self-defense. “Easy, tiger!” he said, laughing. “You’re treading on dangerous ground. Let me just say this. Ever since I was a child, I’ve had the gut sense that there’s a consciousness behind the universe. When I witness the precision of mathematics, the reliability of physics, and the symmetries of the cosmos, I don’t feel like I’m observing cold science; I feel as if I’m seeing a living footprint ... the shadow of some greater force that is just beyond our grasp.