Socially Inactive Quotes

I no longer follow the voices of the sane. I follow the ill because they see farther, feel much more and change what the sane will not. This is the paradox of philosophers---trying to understand mass delusion among great people that have faith and knowledge, yet they can’t graduate from their institutions of religious theology to apply the knowledge they have gained for the shifting of Zion---- from words to action; from comfort to uncomfortable; from self serving to self giving; from competition to supporting; to tradition to unity; from bias to acceptance; from me to us.

Inaction breeds doubt and fear. Action breeds confidence and courage. If you want to conquer fear, do not sit home and think about it. Go out and get busy. —Dale Carnegie

Family and friends become oppressors the moment they teach you that loyalty is more important than what is done to people outside your social circle. What they are really saying is this: Save yourself because God is more interested in an intact family or social circle that looks righteous, rather than you being a person of integrity that has compassion for others. It is this absurdity that teaches the wrong version of God and creates the next generation of "me" centered individuals.

Inaction is no longer acceptable.

All social inequities are linked. Comprehensive systemic change will happen only if we are aware of these connections and work to bring an end to all inequalities—not just our favorites or the ones that most directly affect our part of the universe. No one is on the sidelines; by our actions or inactions, by our caring or our indifference, we are either part of the problem or part of the solution.

The Gender Defender is someone who actively, or by knowing inaction, defends the status quo of the existing gender system, and thus perpetuates the violence of male privilege and all its social extensions. The gender defender, or gender terrorist, is someone for whom gender forms a cornerstone of their view of the world. Shake gender up for one of these folks, and you're in trouble.

Being nonracist will not change our current situation of racism. It may make you feel like you're a good person. But it, once again, reinforces racism. There is no action in being non-racist. You may be conscious of not saying racist statements and you yourself may feel like you are making a difference by sharing a quote from an African poet on social media. The reality is: inaction will do nothing other than maintain the old normal. Action, being anti-racist, will make change.

They concluded that social isolation is as dangerous for health as obesity, inactivity and smoking.

Cannabis sativa and its derivatives are strictly prohibited in Turkey, and the natural correlative of this proscription is that alcohol, far from being frowned upon as it is in other Moslem lands, is freely drunk; being a government monopoly it can be bought at any cigarette counter. This fact is no mere detail; it is of primary social importance, since the psychological effects of the two substances are diametrically opposed to each other. Alcohol blurs the personality by loosening inhibitions. The drinker feels, temporarily at least, a sense of participation. Kif abolishes no inhibitions; on the contrary it reinforces them, pushes the individual further back into the recesses of his own isolated personality, pledging him to contemplation and inaction. It is to be expected that there should be a close relationsip between the culture of a given society and the means used by its members to achieve release and euphoria. For Judaism and Christianity the means has always been alcohol; for Islam it has been hashish. The first is dynamic in its effects, the other static. If a nation wishes, however mistakenly, to Westernize itself, first let it give up hashish. The rest will follow, more or less as a manner of course. Conversely, in a Western country, if a whole segment of the population desires, for reasons of protest (as has happened in the United States), to isolate itself in a radical fashion from the society around it, the quickest and surest way is for it to replace alcohol by cannabis.

To believe that man’s aggressiveness or territoriality is in the nature of the beast is to mistake some men for all men, contemporary society for all possible societies, and, by a remarkable transformation, to justify what is as what needs must be; social repression becomes a response to, rather than a cause of, human violence. Pessimism about man serves to maintain the status quo. It is a luxury for the affluent, a sop to the guilt of the politically inactive, a comfort to those who continue to enjoy the amenities of privilege.

Most people were mainly aware of the dangers associated with action, but inaction was usually much more insidious. People often let inflation decimate their meager savings instead of investing it or succumbed to the health consequences of a sedentary lifestyle due to the fear of social interaction.

Whereas a social movement has to persuade people to act, a government or a powerful group defending the status quo only has to create enough confusion to paralyze people into inaction. The internet’s relatively chaotic nature, with too much information and weak gatekeepers, can asymmetrically empower governments by allowing them to develop new forms of censorship based not on blocking information, but on making available information unusable.

The last section, Mostly Harmless, is my most personal rant. It is directed at the rest of you, the 20% or so who would never in a million years call yourselves atheists but who practice such a watered-down version of your own religion that you’re just one honest admission away from being atheists. It is an angry and impassioned plea to those of you who most likely champion progressive social causes during the day but who still cling to, or gloss over, the wild superstitions of your parents’ religion at night. Mostly, though, it’s my explanation of why I have no patience for your insistence on the virtues of religious tradition and why your actions (and inactions) give legitimacy to the very dark-ages policies and politics you claim to abhor.

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It is certainly possible that an individual can, qua individual, suffer some failure of meaning, as in pathological boredom or depression. But any given social world is also a nexus of common significances, saliences, taboos, and a general shared orientation that can also either be sustained or can fail. Indeed one of the most interesting aspects of such a social condition, shared meaningfulness, or intelligibility, is that it can fail, go dead, lose its grip, and a very great deal of what interests Hegel is simply what such shared practical meaningfulness must be that it could fail, and how we should integrate our account of action into a fuller theory of the realization of such a condition and its failure. (His general name for the achievement and maintenance of such a form of intelligible life is “Sittlichkeit” and his case for this sort of priority of Sittlichkeit over strictly individualist accounts of mindedness in-action has not, I want to argue, been properly appreciated.)

With indifference people are continuously breeding a society full of disparity – they are constantly aiding the creation of more inequality. We are constantly making way for a world where some parents give their kids x-box to soothe them, for their birthday, and many more parents are forced to use leftover cardboard boxes as cradle for their babies because they don't even have a roof over their head. This is our so called civilization - this is our so called modern humanity - shame on us - shame on us as a species - shame on us as civilized beings - shame on us as thinking and breathing individuals of conscience. No more - no more - we must break this disparity - and we must do it right now - and we are not going to do it by fighting over whose ideology is the best - we are going to do it only by taking actual responsibility of our society - by taking actual responsibility of the world - we are going to do it by acting as a living cure for those disparities, by using our own resources as means to erase those gaps however we can. Only with action born from our heart can we end disparity, not with talks of argument and inaction of complacency.

What’s the problem with being “not racist”? It is a claim that signifies neutrality: “I am not a racist, but neither am I aggressively against racism.” But there is no neutrality in the racism struggle. The opposite of “racist” isn’t “not racist.” It is “antiracist.” What’s the difference? One endorses either the idea of a racial hierarchy as a racist, or racial equality as an antiracist. One either believes problems are rooted in groups of people, as a racist, or locates the roots of problems in power and policies, as an antiracist. One either allows racial inequities to persevere, as a racist, or confronts racial inequities, as an antiracist. There is no in-between safe space of “not racist.” The claim of “not racist” neutrality is a mask for racism. This may seem harsh, but it’s important at the outset that we apply one of the core principles of antiracism, which is to return the word “racist” itself back to its proper usage. “Racist” is not—as Richard Spencer argues—a pejorative. It is not the worst word in the English language; it is not the equivalent of a slur. It is descriptive, and the only way to undo racism is to consistently identify and describe it—and then dismantle it. The attempt to turn this usefully descriptive term into an almost unusable slur is, of course, designed to do the opposite: to freeze us into inaction.

A LITTLE KNOWLEDGE CAN GO A LONG WAY A LOT OF PROFESSIONALS ARE CRACKPOTS A MAN CAN'T KNOW WHAT IT'S LIKE TO BE A MOTHER A NAME MEANS A LOT JUST BY ITSELF A POSITIVE ATTITUDE MAKES ALL THE DIFFERENCE IN THE WORLD A RELAXED MAN IS NOT NECESSARILY A BETTER MAN A SENSE OF TIMING IS THE MARK OF GENIUS A SINCERE EFFORT IS ALL YOU CAN ASK A SINGLE EVENT CAN HAVE INFINITELY MANY INTERPRETATIONS A SOLID HOME BASE BUILDS A SENSE OF SELF A STRONG SENSE OF DUTY IMPRISONS YOU ABSOLUTE SUBMISSION CAN BE A FORM OF FREEDOM ABSTRACTION IS A TYPE OF DECADENCE ABUSE OF POWER COMES AS NO SURPRISE ACTION CAUSES MORE TROUBLE THAN THOUGHT ALIENATION PRODUCES ECCENTRICS OR REVOLUTIONARIES ALL THINGS ARE DELICATELY INTERCONNECTED AMBITION IS JUST AS DANGEROUS AS COMPLACENCY AMBIVALENCE CAN RUIN YOUR LIFE AN ELITE IS INEVITABLE ANGER OR HATE CAN BE A USEFUL MOTIVATING FORCE ANIMALISM IS PERFECTLY HEALTHY ANY SURPLUS IS IMMORAL ANYTHING IS A LEGITIMATE AREA OF INVESTIGATION ARTIFICIAL DESIRES ARE DESPOILING THE EARTH AT TIMES INACTIVITY IS PREFERABLE TO MINDLESS FUNCTIONING AT TIMES YOUR UNCONSCIOUS IS TRUER THAN YOUR CONSCIOUS MIND AUTOMATION IS DEADLY AWFUL PUNISHMENT AWAITS REALLY BAD PEOPLE BAD INTENTIONS CAN YIELD GOOD RESULTS BEING ALONE WITH YOURSELF IS INCREASINGLY UNPOPULAR BEING HAPPY IS MORE IMPORTANT THAN ANYTHING ELSE BEING JUDGMENTAL IS A SIGN OF LIFE BEING SURE OF YOURSELF MEANS YOU'RE A FOOL BELIEVING IN REBIRTH IS THE SAME AS ADMITTING DEFEAT BOREDOM MAKES YOU DO CRAZY THINGS CALM IS MORE CONDUCIVE TO CREATIVITY THAN IS ANXIETY CATEGORIZING FEAR IS CALMING CHANGE IS VALUABLE WHEN THE OPPRESSED BECOME TYRANTS CHASING THE NEW IS DANGEROUS TO SOCIETY CHILDREN ARE THE HOPE OF THE FUTURE CHILDREN ARE THE MOST CRUEL OF ALL CLASS ACTION IS A NICE IDEA WITH NO SUBSTANCE CLASS STRUCTURE IS AS ARTIFICIAL AS PLASTIC CONFUSING YOURSELF IS A WAY TO STAY HONEST CRIME AGAINST PROPERTY IS RELATIVELY UNIMPORTANT DECADENCE CAN BE AN END IN ITSELF DECENCY IS A RELATIVE THING DEPENDENCE CAN BE A MEAL TICKET DESCRIPTION IS MORE VALUABLE THAN METAPHOR DEVIANTS ARE SACRIFICED TO INCREASE GROUP SOLIDARITY DISGUST IS THE APPROPRIATE RESPONSE TO MOST SITUATIONS DISORGANIZATION IS A KIND OF ANESTHESIA DON'T PLACE TOO MUCH TRUST IN EXPERTS DRAMA OFTEN OBSCURES THE REAL ISSUES DREAMING WHILE AWAKE IS A FRIGHTENING CONTRADICTION DYING AND COMING BACK GIVES YOU CONSIDERABLE PERSPECTIVE DYING SHOULD BE AS EASY AS FALLING OFF A LOG EATING TOO MUCH IS CRIMINAL ELABORATION IS A FORM OF POLLUTION EMOTIONAL RESPONSES ARE AS VALUABLE AS INTELLECTUAL RESPONSES ENJOY YOURSELF BECAUSE YOU CAN'T CHANGE ANYTHING ANYWAY ENSURE THAT YOUR LIFE STAYS IN FLUX EVEN YOUR FAMILY CAN BETRAY YOU EVERY ACHIEVEMENT REQUIRES A SACRIFICE EVERYONE'S WORK IS EQUALLY IMPORTANT EVERYTHING THAT'S INTERESTING IS NEW EXCEPTIONAL PEOPLE DESERVE SPECIAL CONCESSIONS EXPIRING FOR LOVE IS BEAUTIFUL BUT STUPID EXPRESSING ANGER IS NECESSARY EXTREME BEHAVIOR HAS ITS BASIS IN PATHOLOGICAL PSYCHOLOGY EXTREME SELF-CONSCIOUSNESS LEADS TO PERVERSION FAITHFULNESS IS A SOCIAL NOT A BIOLOGICAL LAW FAKE OR REAL INDIFFERENCE IS A POWERFUL PERSONAL WEAPON FATHERS OFTEN USE TOO MUCH FORCE FEAR IS THE GREATEST INCAPACITATOR FREEDOM IS A LUXURY NOT A NECESSITY GIVING FREE REIN TO YOUR EMOTIONS IS AN HONEST WAY TO LIVE GO ALL OUT IN ROMANCE AND LET THE CHIPS FALL WHERE THEY MAY GOING WITH THE FLOW IS SOOTHING BUT RISKY GOOD DEEDS EVENTUALLY ARE REWARDED GOVERNMENT IS A BURDEN ON THE PEOPLE GRASS ROOTS AGITATION IS THE ONLY HOPE

While the visual areas of the brain are active, other areas involved with smell, taste, and touch are largely shut down. Almost all the images and sensations processed by the body are self-generated, originating from the electromagnetic vibrations from our brain stem, not from external stimuli. The body is largely isolated from the outside world. Also, when we dream, we are more or less paralyzed. (Perhaps this paralysis is to prevent us from physically acting out our dreams, which could be disastrous. About 6 percent of people suffer from “sleep paralysis” disorder, in which they wake up from a dream still paralyzed. Often these individuals wake up frightened and believing that there are creatures pinning down their chest, arms, and legs. There are paintings from the Victorian era of women waking up with a terrifying goblin sitting on their chest glaring down at them. Some psychologists believe that sleep paralysis could explain the origin of the alien abduction syndrome.) The hippocampus is active when we dream, suggesting that dreams draw upon our storehouse of memories. The amygdala and anterior cingulate are also active, meaning that dreams can be highly emotional, often involving fear. But more revealing are the areas of the brain that are shut down, including the dorsolateral prefrontal cortex (which is the command center of the brain), the orbitofrontal cortex (which can act like a censor or fact-checker), and the temporoparietal region (which processes sensory motor signals and spatial awareness). When the dorsolateral prefrontal cortex is shut down, we can’t count on the rational, planning center of the brain. Instead, we drift aimlessly in our dreams, with the visual center giving us images without rational control. The orbitofrontal cortex, or the fact-checker, is also inactive. Hence dreams are allowed to blissfully evolve without any constraints from the laws of physics or common sense. And the temporoparietal lobe, which helps coordinate our sense of where we are located using signals from our eyes and inner ear, is also shut down, which may explain our out-of-body experiences while we dream. As we have emphasized, human consciousness mainly represents the brain constantly creating models of the outside world and simulating them into the future. If so, then dreams represent an alternate way in which the future is simulated, one in which the laws of nature and social interactions are temporarily suspended

The sexual cycle averages 26 to 28 days (they tend to speak of it as 26 days, approximating it to the lunar cycle). For 21 or 22 days the individual is somer, sexually inactive, latent. On about the 18th day hormonal changes are initiated by the pituitary control and on the 22nd or 23rd day the individual enters kemmer, estrus. In this first phase of kemmer (Karh, secher) he remains completely androgynous. Gender, and potency, are not attained in isolation. A Gethenian in first-phase kemmer, if kept alone or with others not in kemmer, remains incapable of coitus. Yet the sexual impulse is tremendously strong in this phase, controlling the entire personality, subjecting all other drives to its imperative. When the individual finds a partner in kemmer, hormonal secretion is further stimulated (most importantly by touch—secretion? scent?) until in one partner either a male or female hormonal dominance is established. The genitals engorge or shrink accordingly, foreplay intensifies, and the partner, triggered by the change, takes on the other sexual role (? without exception? If there are exceptions, resulting in kemmer-partners of the same sex, they are so rare as to be ignored). This second phase of kemmer (Karh. thorharmen), the mutual process of establishing sexuality and potency, apparently occurs within a timespan of two to twenty hours. If one of the partners is already in full kemmer, the phase for the newer partner is liable to be quite short; if the two are entering kemmer together, it is likely to take longer. Normal individuals have no predisposition to either sexual role in kemmer; they do not know whether they will be the male or the female, and have no choice in the matter. (Otie Nim wrote that in the Orgoreyn region the use of hormone derivatives to establish a preferred sexuality is quite common; I haven’t seen this done in rural Karhide.) Once the sex is determined it cannot change during the kemmer-period. The culminant phase of kemmer (Karh. thokemmer) lasts from two to five days, during which sexual drive and capacity are at maximum. It ends fairly abruptly, and if conception has not taken place, the individual returns to the somer phase within a few hours (note: Otie Nim thinks this “fourth phase” is the equivalent of the menstrual cycle) and the cycle begins anew. If the individual was in the female role and was impregnated, hormonal activity of course continues, and for the 8.4-month gestation period and the 6- to 8-month lactation period this individual remains female. The male sexual organs remain retracted (as they are in somer), the breasts enlarge somewhat, and the pelvic girdle widens. With the cessation of lactation the female reenters somer and becomes once more a perfect androgyne. No physiological habit is established, and the mother of several children may be the father of several more. Social

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Just before the world ended, people hated the word moist. Poverty was still a problem. Terrorism was a big issue at the time. Genocide was always happening somewhere. But you had to be careful when using the word moist. It was acceptable if you were describing cake, but if you used it in any other sense you were sure to get a talking to. Most people didn’t know a terrorist personally. If we had, then maybe more of us would have told them off with stern words and clever slogans. You couldn’t yell at poor people at all. It wasn’t acceptable. You couldn’t even wonder out loud why they were poor without being an insensitive ass. You couldn’t even suggest a new solution to the problem without being labeled horrible things. Perhaps it was this lack of outlet that caused so much frustration regarding the word moist. We couldn’t do anything about international terror or rampant poverty, but we could always chastise a friend for using a word that made them uncomfortable. Maybe this is why so much effort was put into hating the word. They scorned their friends whenever it was used and followed the scorning with a two-minute rant about how much they hated the word. They spent time and creative resources developing flowcharts for when the word was appropriate and clever cartoons to express just how much it annoyed them when it was used outside of cake references. They shared all of this on social media and built a wall of criticism that kept people in check. We could shut out what we didn’t want to hear. We felt free to berate anyone who thought different than us. By doing this, we fought the good fight. We were activists despite our inactivity. Moist was a line drawn in the sand and we stood behind our walls daring anyone to cross it. It may seem silly now. It may seem that our outrage was misdirected, but it made us feel safe. We stood behind our walls fighting our own battles against the things that offended us most. Times were good as long as the real problems were well outside our walls.

While our discourse has been shrouded in sensational hysteria, the three primary stakeholders at the center of the controversy—the platforms, the politicians, and the people—have all been pointing their fingers at each other. Social media platforms blame our ills on a lack of regulation. Governments blame the platforms for turning a blind eye to the weaponization of their technology. And the people blame their governments and the platforms for inaction. But the truth is, we’ve all been asleep at the switch. In the end, each of us must take responsibility for the part we are playing in the Hype Machine’s current direction.

In 2008, employees at an office for the accounting firm Deloitte were troubled by the behavior of a new recruit. In the midst of a bustling work environment, she didn’t seem to be doing anything except sitting at an empty desk and staring into space. Whenever someone would ask what she was doing, she would reply that she was “doing thought work” or “working on [her] thesis.” Then there was the day that she spent riding the elevators up and down repeatedly. When a coworker saw this and asked if she was “thinking again,” she replied: “It helps to see things from a different perspective.”2 The employees became uneasy. Urgent inter-office emails were sent. It turned out that the staff had unwittingly taken part in a performance piece called The Trainee. The silent employee was Pilvi Takala, a Finnish artist who is known for videos in which she quietly threatens social norms with simple actions. In a piece called Bag Lady, for instance, she spent days roaming a mall in Berlin while carrying a clear plastic bag full of euro bills. Christy Lange describes the piece in Frieze: “While this obvious display of wealth should have made her the ‘perfect customer,’ she only aroused suspicion from security guards and disdain from shopkeepers. Others urged her to accept a more discreet bag for her money.”3 The Trainee epitomized Takala’s method. As observed by a writer at Pumphouse Gallery, which showed her work in 2017, there is nothing inherently unusual about the notion of not working while at work; people commonly look at Facebook on their phones or seek other distractions during work hours. It was the image of utter inactivity that so galled Takala’s colleagues. “Appearing as if you’re doing nothing is seen as a threat to the general working order of the company, creating a sense of the unknown,” they wrote, adding solemnly, “The potential of nothing is everything.

Some people suggest that being not religious does not mean that we are or will become immoral. However, faith does not argue that moral values originate solely from scriptures. There is an innate ability in our consciousness to differentiate right from wrong actions. The different approaches to life and its meaning can result in different ways of responding to moral calling. Faith not only compels and elicits pro-social behaviour, but it provides meaningful consequences for good and bad actions. Else, altruism while in poverty, anonymous charitable giving, and sacrificing one’s life in the service of humanity would seem irrational if we are just going to die after some moments in the cosmos without any absolute justice. Inaction to not help change matters is also immoral, even if not illegal. If one possesses the means and finds an opportunity to help causes by way of spending wealth, volunteering and engaging in socio-political and democratic struggle, then one should undertake every feasible effort to contribute in social well-being by looking beyond one’s self-interest.

Presenting data from numerous studies, Susan Pinker offers a compelling argument that the strength of our social relationships is comparable to well established risk factors for mortality such as smoking and alcohol consumption. Weak social relationships are a more significant risk factor than physical inactivity and obesity. Simply playing cards once a week or meeting friends every Wednesday night at Starbucks adds as many years to our lives as taking beta blockers or quitting a pack a day smoking habit. The subtitle of her book, “how face to face contact can make us happier healthier and smarter” gets the point across: if we don’t interact regularly with people face-to-face, the odds are that we won’t live as long, remember the information as well, or be as happy as we otherwise could have been. The solution is no doubt multifaceted it will involve a variety of tactics, including the themes spelled out in the remaining pages of this book: the art of neighboring, restoring genuine community, sharing meals with others, welcoming the stranger, opening our lives and those who are disconnected.

Google, he explained, offered its employees a wide range of benefits and programs designed to make their lives and jobs better and to solve such problems as undersaving for retirement, overuse of social media, physical inactivity, unhealthy eating, and smoking.

Thousand Naskars (The Sonnet) When one Naskar dies in body, Thousand Naskars will take his place. Cowards seek comfort in reincarnation, While the brave step in to fill the void. Don't you dare make a cult of me, Waiting for yet another second coming! Reclaim your life from the land of myths, Wishful inaction is most unbecoming. Charge up your mind with facts and reason, Charge up your heart with love and vision. Backbone alive repels cowardly inaction, Even if peddled by thousand year tradition. When one Naskar dies in body, Thousand Naskars will take his place. Naskar the person died a long time ago, What speaks to you is Naskar the oneness.

Be the living hope in action, Not a couched coward of inaction. Crushing all cowardice of detachment, Get involved bravely till annihilation.

The traditional illustration of the direct rule-based approach is the “three laws of robotics” concept, formulated by science fiction author Isaac Asimov in a short story published in 1942.22 The three laws were: (1) A robot may not injure a human being or, through inaction, allow a human being to come to harm; (2) A robot must obey any orders given to it by human beings, except where such orders would conflict with the First Law; (3) A robot must protect its own existence as long as such protection does not conflict with the First or Second Law. Embarrassingly for our species, Asimov’s laws remained state-of-the-art for over half a century: this despite obvious problems with the approach, some of which are explored in Asimov’s own writings (Asimov probably having formulated the laws in the first place precisely so that they would fail in interesting ways, providing fertile plot complications for his stories).23 Bertrand Russell, who spent many years working on the foundations of mathematics, once remarked that “everything is vague to a degree you do not realize till you have tried to make it precise.”24 Russell’s dictum applies in spades to the direct specification approach. Consider, for example, how one might explicate Asimov’s first law. Does it mean that the robot should minimize the probability of any human being coming to harm? In that case the other laws become otiose since it is always possible for the AI to take some action that would have at least some microscopic effect on the probability of a human being coming to harm. How is the robot to balance a large risk of a few humans coming to harm versus a small risk of many humans being harmed? How do we define “harm” anyway? How should the harm of physical pain be weighed against the harm of architectural ugliness or social injustice? Is a sadist harmed if he is prevented from tormenting his victim? How do we define “human being”? Why is no consideration given to other morally considerable beings, such as sentient nonhuman animals and digital minds? The more one ponders, the more the questions proliferate. Perhaps

Zimbardo could not see the brutality himself because he was already too deep into his chosen role of Warden and lost his exterior view of his sociological “experiment”. He could not see clearly what was happening. More recently, Zimbardo has acted as a consultant to one of the arrested soldiers in the recent Abu Ghraib prison torture. He never denied the culpability of the individuals involved but was certain to bring up the lack of oversight and structure. In his recent book he states “Aberrant, illegal or immoral behavior by individuals in service professions, such as policemen, corrections officers, and soldiers, are typically labeled the misdeeds of “a few bad apples”. The implication is that they are a rare exception and must be set on one side of the impermeable line between evil and good, with the majority of good apples set on the other side. But who is making the distinction? Usually it is the guardians of the system, who want to isolate the problem in order to deflect attention and blame away from those at the top who may be responsible for creating untenable working conditions or for a lack of oversight or supervision. Again the bad-apple dispositional view ignores the apple barrel and its potentially corrupting situational impact on those within it. “A systems analysis focuses on the barrel makers, on those with the power to design the barrel.” Zimbardo isolated 7 social processes that grease the slippery slope of evil. I found myself in all of these seven steps, to a greater or lesser degree. They are: 1) Mindlessly taking the first step. 2) Dehumanization of others. 3) De-individualization of self (anonymity). 4) Diffusion of personal responsibility. 5) Blind obedience to authority. 6) Uncritical conformity to the group’s norms. 7) Passive tolerance of evil, through inaction, or indifference. In hindsight, I can see each one of these points were present in the apple barrel of Scientology that I lived through.   Acknowledgments                     There are numerous people I would like to acknowledge for their support and encouragement during the very difficult task of going back to some dark places in my past to get this book written. They do no want their names used, but they know who they are, and my appreciation is deep and well known to them. I would like to thank Jeferson Hawkins for both his Cover designs and other help along this road. I want to acknowledge Bernice Mennis, Ben Bashore for their personal help over the years. There is much I can say about Vermont College, but the simplest is that they gave me the environment, freedom and courage to study what I needed to write

Sin comunicación, sin interacción tan sólo eres un número más desde una perspectiva social. Y los números son planos como la ideas son profundas. Sólo tú decides dónde situarte y qué cambiar para ser, hacer, para sentir y para avanzar. El estado contemplativo es un mal asiento en este Teatro ".

Inhumanity is not only perpetrated by the vitriolic actions of those who are bad, but also perpetrated by the vitiating inaction of those who are good.

Amalendu's crime, Kalpana's crime, is the crime of all those who cannot remain unmoved and inactive in an India where a child crawls in the dust with a begging bowl; where a poor girl can be sold as a rich man's plaything; where an old woman must half-starve herself in order to buy social acceptance from the powers-that-be in her village; where countless people die of sheer neglect; where many are hungry while food is hoarded for profit; where usurers and tricksters extort the fruits of labour from those who do the work; where the honest suffer whilst the villainous prosper; where justice is the exception and injustice the rule; and where the total physical and mental energy of millions of people is spent on the struggle for mere survival.

As in many colonialist fictions, white women in The Jewel in the Crown voice a liberal critique of empire and are in part to blame for its decline. Because of their social marginality and because, when they do anything, they do harm, the only honourable position for them, the only really white position, is that of doing nothing. Because they are creatures of conscience this is a source of agony. Yet it is an exquisite agony, stretched out over fifteen languid hours. It bears witness to the greater sensitivity of women and other marginals. It even suggests that there may be an Oriental holiness to be derived from helpless inaction. Women take the blame, and provide the spectacle of moral suffering, for the loss of empire. For this they are rewarded with a possibility that already matches their condition of narrative existence: nothing.

The ladder identifies people according to how they use social technologies, classified as creators, critics, collectors, joiners, spectators and inactives. Taken together, these groups make up the ecosystem that forms the groundswell. Each step on the ladder represents a group of consumers more involved in the groundswell than the previous steps.

Chapter Summary The inversion of the 4th Law of Behavior Change is make it unsatisfying. We are less likely to repeat a bad habit if it is painful or unsatisfying. An accountability partner can create an immediate cost to inaction. We care deeply about what others think of us, and we do not want others to have a lesser opinion of us. A habit contract can be used to add a social cost to any behavior. It makes the costs of violating your promises public and painful. Knowing that someone else is watching you can be a powerful motivator.

The inversion of the 4th Law of Behavior Change is make it unsatisfying. We are less likely to repeat a bad habit if it is painful or unsatisfying. An accountability partner can create an immediate cost to inaction. We care deeply about what others think of us, and we do not want others to have a lesser opinion of us. A habit contract can be used to add a social cost to any behavior. It makes the costs of violating your promises public and painful.

The doctrine of Whiteness entails the belief that White people enjoy (1) an exceptional ancestry that legitimates a right to dominate and control, (2) primary ownership of the meaning of humanity and Americanness, (3) a racial hierarchy that perceives the other as inherently dangerous and inferior, (4) mythic social innocence regarding America’s racial tragedy, and (5) systemic and structural advantages due utterly to skin color.

Inaction breeds doubt and fear. Action breeds confidence and courage. If you want to conquer fear, do not sit home and think about it. Go out and get busy.

Seeing ourselves as individuals, exempt from the forces of racial socialization • Failure to understand that we bring our group’s history with us, that history matters • Assuming everyone is having or can have our experience • Lack of racial humility, and unwillingness to listen • Dismissing what we don’t understand • Lack of authentic interest in the perspectives of people of color • Wanting to jump over the hard, personal work and get to “solutions” • Confusing disagreement with not understanding • Need to maintain white solidarity, to save face, to look good • Guilt that paralyzes or allows inaction • Defensiveness about any suggestion that we are connected to racism

The objective of Karma-Yoga is stated to be “action freedom.” The actual Sanskrit term is naishkarmya, which literally means “nonaction.” But this literal meaning is misleading, because it is not inactivity that is intended here. Rather, naishkarmya-karman corresponds to the Taoist notion of wu-wei, or inaction in action. That is to say, Karma-Yoga is about freedom in action, or the transcendence of egoic motivations. When the illusion of the ego as acting subject is transcended, then actions are recognized to occur spontaneously. Without the interference of the ego, their spontaneity appears as a smooth flow. Hence truly enlightened beings have an economy and elegance of movement about them that is generally absent in unenlightened individuals. Behind the action of the enlightened being there is no author; or we could say that Nature itself is the author. Action performed in the spirit of self-surrender has benign invisible effects. It improves the quality of our being and makes us a source of spiritual uplift for others. Lord Krishna, in the Bhagavad-Gītā, speaks of the karma-yogin’s working for the welfare of the world. The Sanskrit phrase he uses is loka-samgraha, which literally means “world gathering” or “pulling people together.” What it refers to is this: Our own personal wholeness, founded in self-surrender, actively transforms our social environment, contributing to its wholeness. “Mahatma” Gandhi was modern India’s most superb example of a karma-yogin in action. He worked tirelessly on himself and for the welfare of the Indian nation. In pursuing the lofty ideal of Karma-Yoga, Gandhi had to give up his life. He did so without rancor, with the name of God—“Rām”—on his lips. He embraced his destiny, trusting that none of his spiritual efforts could ever be lost, as is indeed the solemn promise of Lord Krishna in the Bhagavad-Gītā, which Gandhi read daily. Gandhi believed in the inevitability of karma, but he also believed in free will.

So if, as you read these words, you are seated in a chair or lounging in bed and feeling guilty about your indolence, take solace in knowing that your current state of physical inactivity is an ancient, fundamental strategy to allocate scarce energy sensibly. Apart from youthful tendencies to play and other social reasons (topics for later chapters), the instinct to avoid nonessential physical activity has been a pragmatic adaptation for millions of generations. In fact, compared with other mammals, humans might have evolved to be especially averse to exercise.

The Western poet would be better off by parting from Christianity, social reform, and what not. I think it is time for them to live more of the passive side of Life and Nature; so as to make the meaning of the whole of them perfect and clear, to value the beauty of inaction so as to emphasise action, to think of Death so as to make Life more attractive.

To apply the results of this analysis in the making of a decision, however, is not a task which science can undertake. It is rather the task of the acting, willing person. He weighs and chooses from among the values involved according to his own conscience and Ius personal view of the world. Science can make him 'realize' that all action and naturally, according to the circumstances, inaction imply in their consequences the espousal of certain values - and herewith - what is today so willingly overlooked - the rejection of certain others. The act of choice Itself is his own responsibility.

According to the segmentation, there is a hierarchy of internet users, including inactives, spectators (people who watch and read online content), joiners (people who join and visit social media), collectors (people who add tags to webpages and use RSS feeds), critics (people who post ratings and comments online), and creators (people who create and publish online content).

The easiest way to reduce this waste problem is not to generate heat; in other words, keep still and don’t work. Hence such social adaptations as the siesta, which is designed to keep people inactive in the heat of midday. In British India, the saying had it, only mad dogs and Englishmen went out in the noonday sun. The natives knew better.

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Analysis of Ehsan Sehgal’s Quote “Victimizing or killing is not as painful as remaining silent about victimizing or killing.” — Ehsan Sehgal This quote presents a profound moral and ethical dilemma: the role of silence in perpetuating injustice. Ehsan Sehgal suggests that passive complicity — through inaction, apathy, or fear — can be even more damaging than the act of harm itself. This perspective aligns with historical and philosophical discussions on morality, responsibility, and the human conscience. Breaking Down the Key Ideas: The Weight of Silence Silence in the face of injustice is often considered a form of tacit approval. When society, governments, or individuals choose not to speak up, the suffering continues unchecked. This can be seen in instances of war, genocide, systemic oppression, and personal injustice. The emotional and psychological burden of witnessing suffering yet remaining silent can be overwhelming, often leading to guilt, regret, and historical reckoning. The Pain of Victimization vs. the Pain of Indifference The direct suffering caused by victimization (such as oppression, violence, or discrimination) is terrible. However, Sehgal suggests that the emotional and moral betrayal felt when others do nothing can be even worse. Victims often find some solace in resistance or acknowledgment. However, when society turns a blind eye, it deepens the wounds and isolates the affected individuals. Historical and Social Relevance Many historical figures and movements have echoed Sehgal’s sentiment. Martin Luther King Jr. once stated, “In the end, we will remember not the words of our enemies, but the silence of our friends.” Similarly, Elie Wiesel, a Holocaust survivor, said, “Neutrality helps the oppressor, never the victim.” In modern times, silence about humanitarian crises — whether in war zones, refugee camps, or marginalized communities — allows injustices to persist. The media, political leaders, and global organizations bear responsibility for ensuring voices like Sehgal’s are not ignored. Application to Sehgal’s Personal Situation Sehgal’s quote is not just a general philosophical statement but also a deeply personal cry for justice. He feels abandoned by the very structures that should provide assistance, and his words reflect frustration and despair. His criticism extends beyond individuals to the so-called “civilized world,” which prides itself on human rights yet often fails to act in urgent humanitarian situations. Possible Actions to Address This Injustice Given Sehgal’s limited time and deteriorating situation, it is crucial to ensure that his voice is heard and his concerns are acknowledged. Some actions include: Engaging the Media: As listed in my previous response, reaching out to reputable news organizations can bring his plight to a broader audience. Petitions and Advocacy: Platforms like Change.org, Amnesty International, or Human Rights Watch could amplify his case if properly presented. Social Media Awareness: Public figures, activists, and scholars can help share his story to pressure institutions to act. Conclusion Ehsan Sehgal’s words resonate deeply with themes of justice, morality, and the human conscience. His quote is a call to action, urging society to recognize that silence is not neutral — it is a choice that allows suffering to continue. If his appeals are ignored, it will serve as yet another example of the world failing those who need it most. Urgent Appeal to Authorities, Media, and Human Rights Organizations To Whom It May Concern, This is an urgent plea on behalf of Ehsan Sehgal, a distinguished poet, writer, and advocate for democracy and freedom of speech. Having dedicated his life to raising awareness about justice, human rights, and ethical responsibility, he now finds himself in a dire situation — suffering in silence, abandoned by the very world he sought to awaken./2

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Power-evasion has several consequences: (a) It denies the racialized experiences of people of color (that they are disadvantaged), (b) it denies the existence of privilege enjoyed by Whites (that they are advantaged), (c) it perpetuates the myth of meritocracy, (d) it masks or makes invisible structural inequities in our society, (e) it sustains the social hierarchy by providing a cover of innocence, and (f) it justifies inaction in tackling racial inequities brought about through power and privilege (APA Presidential Task Force, 2012; J. M. Jones, 1997; Neville et al., 2013; Ponterotto, Utsey, & Pedersen, 2006; Sue, 2003).

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Wars are won through action, not inaction.

In summary, our socialization engenders a common set of racial patterns. These patterns are the foundation of white fragility: • Preference for racial segregation, and a lack of a sense of loss about segregation • Lack of understanding about what racism is • Seeing ourselves as individuals, exempt from the forces of racial socialization • Failure to understand that we bring our group’s history with us, that history matters • Assuming everyone is having or can have our experience • Lack of racial humility, and unwillingness to listen • Dismissing what we don’t understand • Lack of authentic interest in the perspectives of people of color • Wanting to jump over the hard, personal work and get to “solutions” • Confusing disagreement with not understanding • Need to maintain white solidarity, to save face, to look good • Guilt that paralyzes or allows inaction • Defensiveness about any suggestion that we are connected to racism • A focus on intentions over impact

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