Society Labels Quotes

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

I am ashamed to think how easily we capitulate to badges and names, to large societies and dead institutions.

There must be some Tommy Hilfiger event horizon, beyond which it is impossible to be more derivative, more removed from the source, more devoid of soul.

No two languages are ever sufficiently similar to be considered as representing the same social reality. The worlds in which different societies live are distinct worlds, not merely the same world with different labels attached.

Happiness is our natural state. Happiness is the natural state of little children, to whom the kingdom belongs until they have been polluted and contaminated by the stupidity of society and culture. To acquire happiness you don't have to do anything, because happiness cannot be acquired. Does anybody know why? Because we have it already. How can you acquire what you already have? Then why don't you experience it? Because you've got to drop something. You've got to drop illusions. You don't have to add anything in order to be happy; you've got to drop something. Life is easy, life is delightful. It's only hard on your illusions, your ambitions, your greed, your cravings. Do you know where these things come from? From having identified with all kinds of labels!

Kat picked up a folder labeled Senior. "What are these? Bank records?" She did a double take, looking at Hale. "Did your dad really pay two million dollars to the campaign to elect Ross Perot?" "I..." Hale said, stumbling for words and thumbing through another file. "Wow. I guess my cousin Charlotte isn't really my cousin." "Don't worry," Kat said. "It looks like there might be a kid in Queens who is.

That doesn't offend me. 'Witch' is the label society slaps on women it can't understand or control.

All of them are the same type; girls with overprocessed hair and too much makeup and way too much access to Daddy’s credit cards. Girls who, if you took away the designer labels, hair dye and cover-up, wouldn’t be more than average-looking, but with all that stuff look too plastic to be pretty.

We seldom consider how much of our lives we must render in return for some object we barely want, seldom need, buy only because it was put before us...And this is understandable given the workings of our system where without a job we perish, where if we don't want a job and are happy to get by we are labeled irresponsible, non-contributing leeches on society. But if we hire a fleet of bulldozers, tear up half the countryside and build some monstrous factory, casino or mall, we are called entrepreneurs, job-creators, stalwarts of the community. Maybe we should all be shut away on some planet for the insane. Then again, maybe that is where we are.

But let it not be said that we did nothing. Let not those who love the power of the welfare/warfare state label the dissenters of authoritarianism as unpatriotic or uncaring. Patriotism is more closely linked to dissent than it is to conformity and a blind desire for safety and security. Understanding the magnificent rewards of a free society makes us unbashful in its promotion, fully realizing that maximum wealth is created and the greatest chance for peace comes from a society respectful of individual liberty.

The label of asexual should be value neutral. It should indicate little more than sexual orientation. Instead, asexual implies a slew of other, negative associations: passionless, uptight, boring, robotic, cold, prude, frigid, lacking, broken. These, especially broken, are the words aces use again and again to describe how we are perceived and made to feel.

Like LaVey, I had a also discovered what happens when you say something powerful that makes people think. They become afraid of you, and they neutralize your message by giving you a label that is not open to interpretation-- as a fascist, a devil worshipper or an advocate of rape and violence.

People who hold important positions in society are commonly labelled "somebodies," and their inverse "nobodies"-both of which are, of course, nonsensical descriptors, for we are all, by necessity, individuals with distinct identities and comparable claims on existence. Such words are nevertheless an apt vehicle for conveying the disparate treatment accorded to different groups. Those without status are all but invisible: they are treated brusquely by others, their complexities trampled upon and their singularities ignored.

Because that’s really something I can’t stand — when people refer to themselves as crazy. The truly crazy are labeled so on the grounds that they see nothing wrong with their behavior. They forge ahead, lighting fires in public buildings and defecating in frying pans without the slightest notion that they are out of step with the rest of society. That, to me, is crazy.

Schizophrenia is just a catch-all term for forms of mental behaviour that we don’t understand. In the nineteenth century there was a term, melancholia, which we would now call bipolar depression… but all forms of sadness, unhappiness, maladaptation, were poured into this label melancholia… Now, schizophrenia is a similar thing… A book about schizophrenia [says that] the typical schizophrenic lives in a world of twilight imagining. Marginal to his society, incapable of holding a regular job, these people live on the fringes content to drift in their own self-created value system. I said, that’s it! That’s it! Now I understand!

Social psychologist argued that even severe mental illness was the result of society labeling unusual behavior rather than of biochemical processes.

I believe that if you are lucky enough to have a child, then you should love them, whether or not society labels them as flawed, whether or not you label them as flawed. “You

Those rare individuals society labels geniuses are almost always freaks of nature and are naturally gifted rather than being diligent students who became geniuses because of their education.

Most people seem to get bored easily when having an easy life, and need to feed on drama and conflicts to feel alive. They are like vampires and zombies, that feed on the anger of others. The flesh and blood is replaced here by life energy. Now, the main point here is that toxic women and toxic men do make us sick. And life goes nowhere around such decadent souls. Alone, we have choices. With a mentally sick person in our life, you can’t make plans for the future. It's impossible to make long-term plans when teaming with people that are too obsessed with conflicts and selfish needs. And hopefully, there will come a time when such individuals are segregated from society and put in mental hospitals. Until that moment comes, we can only avoid them and label them toxic personalities.

I don't wish to be filed away in a neat little category, labeled and dismissed by society as if I weren't a person full of mysterious complexities. I don't even know the full depth and breadth of what I am yet—or what I'm capable of. How can a man? How can anyone?

...sometimes they almost made me feel glad that I had a few extra years to play my depression out with therapy and other means, because I think its useful in youth- unless suicide or drug abuse are the alternatives- to have some faith in the mind to cure itself, to not rush to doctors or diagnosis's...I sometimes worry that part of what creates depression in young people is their own, and their parents, and the whole worlds impatience with allowing the phases of life to run their course. We will very likely soon be living in a society that confuses disease with normal life if the panic and rush to judgment and labeling do not slow down a bit. Somewhere between the unbelievable tardiness that the medical profession was guilty of in administering proper treatment to me and the eagerness to with which practitioners prescribe Ritalin for 8 year old boys and Paxil for 14 year old girls, there is a sane course of action.

In all societies, women are in double jeopardy; on the one hand we are expected to conform to certain emotional standards in our relationships with others at the penalty of being declared insane; on the other, our political perceptions are labeled "irrational" and "hysterical.

I have lived my life in pursuit of the remade world... I believe in truth. I believe in truth denied any use of it can believe in it. I know its power. I know the threat it represents to a world constructed on lies. I know the myths of the family that thread through our society's literature, music, politics - and I know the reality. The reality is that for many of us family was as much the incubator of despair as the safe nurturing haven the myths promised... But I also believe in hope... The worst thing done to us in the name of a civilized society is to label the truth of our lives material outside the legitimate subject matter of serious writers... I need you to do more than survive. As writers, as revolutionaries, tell the truth, your truth in your own way. Do not buy into their system of censorship, imagining that if you drop this character or hide that emotion, you can slide through their blockades. Do not eat your heart out in the hope of pleasing them. The only hope you have, the only hope any of us has, is the remade life.

Those who have a scientific outlook on human behaviour, moreover, find it impossible to label any action as ‘sin’; they realise that what we do has its origin in our heredity, our education, and our environment, and that it is by control of these causes, rather than by denunciation, that conduct injurious to society is to be prevented.

Our categories are important. We cannot organize a social life, a political movement, or our individual identities and desires without them. The fact that categories invariably leak and can never contain all the relevant "existing things" does not render them useless, only limited. Categories like “woman,” “butch,” “lesbian,” or “transsexual” are all imperfect, historical, temporary, and arbitrary. We use them, and they use us. We use them to construct meaningful lives, and they mold us into historically specific forms of personhood. Instead of fighting for immaculate classifications and impenetrable boundaries, let us strive to maintain a community that understands diversity as a gift, sees anomalies as precious, and treats all basic principles with a hefty dose of skepticism.

You live in a society, that always demands you to have a label to define yourself. Now it's up to you, whether you choose man-made labels like 'religious' and 'atheist', or your innate natural label gifted by Mother Nature, i.e. 'human'.

i want you to know you’re beautiful. yes you, the person reading this. your beauty goes beyond what other people can see. i know it’s unfair. i understand how lonely it feels. the absence of their acceptance doesn’t change how wonderful you are. maybe society labels you as broken or tells you to change. it doesn’t mean a thing. you have the most precious soul. you’re worth more than they’ll ever know.

Don’t let society’s labels hold you back. If you have a true passion for something whether its sports, art, science, etc…don’t believe anyone who says you can’t do it because you’re a girl. If you want to play baseball, hockey, or football, don’t let anyone tell you that you can’t. If you want to play with Hot Wheel cars and Legos, then do it. Only you are the boss of you

The worlds in which different societies live are distinct worlds, not merely the same world with different labels attached ... We see and hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation.

Labeling emotions accurately increases self-awareness and helps us to communicate emotions effectively, reducing misunderstanding in social interactions.

The government labels the haenyeo a cultural heritage treasure—something dying out that must be preserved, if only in memory. How does it feel to be the last of the last?” If they’re academics, they’ll want to talk about Jeju’s matrifocal culture, explaining, “It’s not a matriarchy. Rather, it’s a society focused on women.

Unfortunately, we don't have all that many good examples to follow. The people that our cultures label as "successful" are the ones who have become wealthy or famous or celebrities, but the truly successful people--those who have become happy and who are living happy, loving, giving lives--aren't often featured in our newspapers or newscasts. We see the politicians and the criminals and the athletes and the entertainment "stars," but we don't see the people who can truly inspire us to be happy by being just who we are.

In badly fractured societies that have lost their appreciation of diversity and their regard for pluralism, opponents will be seen as enemies, politics will become replete with marital metaphors and anyone who thinks and speaks differently will be labeled as a 'traitor'.

An adult’s owlness or larkness, also known as their chronotype, is strongly determined by genetics. If you are a night owl, it’s likely that one (or both) of your parents is a night owl. Sadly, society treats night owls rather unfairly on two counts. First is the label of being lazy, based on a night owl’s wont to wake up later in the day, due to the fact that they did not fall asleep until the early-morning hours. Others (usually morning larks) will chastise night owls on the erroneous assumption that such preferences are a choice, and if they were not so slovenly, they could easily wake up early. However, night owls are not owls by choice. They are bound to a delayed schedule by unavoidable DNA hardwiring. It is not their conscious fault, but rather their genetic fate.

One should be labelled as a villain in society’s eyes in order to commit kind deeds untrammelled. The society never associates freedom with kindness, for sometimes the free spirits allow themselves to defy common rules, and the society deems it as villainy. If I am called a villain for the said reason, I shall bear that label with pride, for it proves I am a free man.

What we need to make a more decent society is not a few Splendid Samaritans but millions of Minimally Decent Samaritans.

The gross evil of our time defies all labels.

Society tends to stick labels on everything and everyone. The label that is given to you will stick with you for a lifetime.

Instead of letting labels like romantic and platonic (or friend versus partner) guide actions and expectations, it is possible for the desires themselves to guide actions and expectations. More effective than relying on labels to provide instruction is skipping directly to asking for what we want—around time, touch, commitment, and so on as David Jay wrote—regardless of whether those desires confuse hardline ideas of what these two categories are supposed to look like. When the desires don’t fit the labels, it is often the labels that should be adjusted or discarded, not the desires. If everyone is behaving ethically, it doesn’t matter if a relationship doesn’t fit into a preconceived social role, if it feels neither platonic nor romantic or if it feels like both at the same time.

If you want your child to learn these skills, don’t let her hear you call her “shy”: she’ll believe the label and experience her nervousness as a fixed trait rather than an emotion she can control. She also knows full well that “shy” is a negative word in our society. Above all, do not shame her for her shyness.

When I tell people that I'm demisexual and explain to people what it means, some people think it's another label that people use to feel special, or that I despise people who sleep around, when that's not the case,

Part of the major problem attending schizophrenia is what it is defined to be, that is, abnormal, rather than an altered state of consciousness that has a specific ecological function for the species. In the West such states are labeled as an illness and are almost always medicated. Most psychoactive drug use is proscribed for exactly the same reason . . . You must not extend perception further than the society wants it to go There are very few people in the West (and virtually none who are clinically schooled) who understand how to train someone in the use of that enhanced perception. Once such gating dynamics are labeled abnormal, accepted to be neuropathological, there is generally no alternative (in that system) except pharmaceutical suppression.

My kind has become the the centerpiece for horror stories and legends across the globe, and society has labeled the vampire as a monster, but the creature peering from beneath the fog misted top hat that night was a monster that would surpass the wildest imaginations of the most skilled story tellers. And he was a human being.

There are multiple ways to label people, as you may well know. In the literate world, we can simplify this in that there are readers and non-readers. Within the readers category, we can further label people by how passionate they are with the books they choose. Some people escape into the stories they read. Some read for purpose or information. Some read out of resentment or necessity. But let us, in this moment, focus on those who find books to be an escape or an extension of their imagination. These readers see, within their mind’s eye, the characters and settings in the pages below their fingers. They feel the emotions woven between the words. They live through every heartache, every embrace, every terror. Books, to these people, become tangible, living things. The characters they read become genuine souls.” A half smile curves his lips. “People like this are often accused of living within their fantasies. They’re said to have their noses stuck in books. But the reality is that some of these people actually do escape into books.

In short, mass incarceration is predicated on the notion that an extraordinary number of African Americans (but not all) have freely chosen a life of crime and thus belong behind bars. A belief that all blacks belong in jail would be incompatible with the social consensus that we have “moved beyond” race and that race is no longer relevant. But a widespread belief that a majority of black and brown men unfortunately belong in jail is compatible with the new American creed, provided that their imprisonment can be interpreted as their own fault. If the prison label imposed on them can be blamed on their culture, poor work ethic, or even their families, then society is absolved of responsibility to do anything about their condition.

AI will not solve poverty, because the conditions that lead to societies that pursue profit over people are not technical. AI will not solve discrimination, because the cultural patterns that say one group of people is better than another because of their gender, their skin color, the way they speak, their height, or their wealth are not technical. AI will not solve climate change, because the political and economic choices that exploit the earth’s resources are not technical matters. As tempting as it may be, we cannot use AI to sidestep the hard work of organizing society so that where you are born, the resources of your community, and the labels placed upon you are not the primary determinants of your destiny. We cannot use AI to sidestep conversations about patriarchy, white supremacy, ableism, or who holds power and who doesn’t.

American society has willfully deleted the fact of homosexual behavior from its mind, laundering things as they come along, in order to maintain a more comfortable illusion. The censors removed it; the critics said, "Well, look! It isn't there"; and anyone who still saw it was labeled a pervert

Why such a massacre had occurred, the Omegans could only speculate. Some thought it may have been to stop a large-scale emigration out of America to a fabled Utopian society; others wondered if it was intended to create fear in the populace – fear of cults, fear of Communism, fear of anything foreign; and still others believed it was to create a precedence whereby any groups labelled a cult would be vilified without due diligence by the public.

Anyone who truly cares about children must be repelled by the insistence on ranking them, rating them, and labeling them. Whatever the tests measure is not the sum and substance of any child. The tests do not measure character, spirit, heart, soul, potential. When overused and misused, when attached to high stakes, the tests stifle the very creativity and ingenuity that our society needs most. Creativity and ingenuity stubbornly resist standardization. Tests should be used sparingly to help students and teachers, not to allocate rewards and punishments and not to label children and adults by their scores.

And I am proud, but mostly, I’m angry. I’m angry, because when I look around, I’m still alone. I’m still the only black woman in the room. And when I look at what I’ve fought so hard to accomplish next to those who will never know that struggle I wonder, “How many were left behind?” I think about my first-grade class and wonder how many black and brown kids weren’t identified as “talented” because their parents were too busy trying to pay bills to pester the school the way my mom did. Surely there were more than two, me and the brown boy who sat next to me in the hall each day. I think about my brother and wonder how many black boys were similarly labeled as “trouble” and were unable to claw out of the dark abyss that my brother had spent so many years in. I think about the boys and girls playing at recess who were dragged to the principal’s office because their dark skin made their play look like fight. I think about my friend who became disillusioned with a budding teaching career, when she worked at the alternative school and found that it was almost entirely populated with black and brown kids who had been sent away from the general school population for minor infractions. From there would only be expulsions or juvenile detention. I think about every black and brown person, every queer person, every disabled person, who could be in the room with me, but isn’t, and I’m not proud. I’m heartbroken. We should not have a society where the value of marginalized people is determined by how well they can scale often impossible obstacles that others will never know. I have been exceptional, and I shouldn’t have to be exceptional to be just barely getting by. But we live in a society where if you are a person of color, a disabled person, a single mother, or an LGBT person you have to be exceptional. And if you are exceptional by the standards put forth by white supremacist patriarchy, and you are lucky, you will most likely just barely get by. There’s nothing inspirational about that.

A man goes to a foreign country and kills somebody who's not aggressing against him; in a Hawaiian shirt he's a criminal, in a green costume he's a hero who gets a parade and a pension. So that, as a culture, we remain in a state of moral insanity. To point out these contradictions to people in society is to be labeled insane. This is how insane society remains, that anybody who points out logical opposites in the most essential human topic of ethics, is considered to be insane.

We have talked at length of individual rights; but what, it may be asked, of the “rights of society”? Don’t they supersede the rights of the mere individual? The libertarian, however, is an individualist; he believes that one of the prime errors in social theory is to treat “society” as if it were an actually existing entity. “Society” is sometimes treated as a superior or quasi-divine figure with overriding “rights” of its own; at other times as an existing evil which can be blamed for all the ills of the world. The individualist holds that only individuals exist, think, feel, choose, and act; and that “society” is not a living entity but simply a label for a set of interacting individuals. Treating society as a thing that chooses and acts, then, serves to obscure the real forces at work. If, in a small community, ten people band together to rob and expropriate three others then this is clearly and evidently a case of a group of individuals acting in concert against another group. In this situation, if the ten people presumed to refer to themselves as “society” acting in “its” interest, the rationale would be laughed out of court; even the ten robbers would probably be too shamefaced to use this sort of argument. But let their size increase, and this kind of obfuscation becomes rife and succeeds in duping the public.

Society was telling you that if you speak out, you're going to be labeled, like this feminist crazy person, difficult, difficult to work with - and that in itself, is very sexist.

widespread belief that a majority of black and brown men unfortunately belong in jail is compatible with the new American creed, provided that their imprisonment can be interpreted as their own fault. If the prison label imposed on them can be blamed on their culture, poor work ethic, or even their families, then society is absolved of responsibility to do anything about their condition.

The term matriarch implies the existence of a social order in which women exercise social and political power, a state which in no way resembles the condition of black women or all women in American society. The decisions that determine the way in which black women must live their lives are made by others, usually white men. If sociologists are to casually label black women matriarchs, they should also label female children playing house and acting out the role of mother matriarchs. For in both instances, no real effective power exists that allows the females in question to control their own destiny.

Another Black Label motto. That's what I think life is. It's just another bridge to cross. You ask no questions. Whatever work it is you gotta do, you gotta go over it, under it, through it, around it, to do it.

Now, looking for labels, it is hard to call the Hell's Angels anything but mutants. They are urban outlaws with a rural ethic and a new, improvised style of self-preservation. Their image of themselves derives mainly from Celluloid, from the Western movies and two-fisted TV shows that have taught them most of what they know about the society they live in. Very few read books, and in most cases their formal education ended at fifteen or sixteen. What little they know of history has come from the mass media, beginning with comics ... so if they see themselves in terms of the past, it's because they can't grasp the terms of the present, much less the future. They are the sons of poor men and drifters, losers and the sons of losers. Their backgrounds are overwhelmingly ordinary. As people, they are like millions of other people. But in their collective identity they have a peculiar fascination so obvious that even the press has recognized it, although not without cynicism. In its ritual flirtation with reality the press has viewed the Angels with a mixture of awe, humor and terror -- justified, as always, by a slavish dedication to the public appetite, which most journalists find so puzzling and contemptible that they have long since abandoned the task of understanding it to a handful of poll-takers and "experts.

Fortunately, ideas already exist for how to achieve every aspect of deconsumer society that appears in this book. Lifespan labeling can encourage product durability: new tax regimes and regulations can favour repair over disposability, job-sharing programs and shorter work days or work weeks can keep people employed in a slower, smaller economy. Redistribution of wealth can reverse income inequality, or prevent it from worsening in a lower-consuming world.

It is conceivable, of course, that significant physicochemical disturbances will be found in some “mental patients” and in some “conditions” now labeled “mental illnesses.” But this does not mean that all so-called mental diseases have biological “causes,” for the simple reason that it has become customary to use the term “mental illness” to stigmatize, and thus control, those persons whose behavior offends society—or the psychiatrist making the “diagnosis.

Many live where they must, not where they choose, yet still endeavor to form lifestyle enclaves to whatever degree they are able. Simlarly, people now live within what we might call "cultural enclaves." Individuals with very different meaning systems - from cyberpunks to fundamentalist Muslims - can create and receive their own distinct cultural objects and confine their interactions to others who share their meaning systems. These interacting cultural groups may be labeled communities, and they may and do cross political and geographical boundaries, but they are built around sameness rather than around diversity. Their tendency is not to increase tolerance - the stated goal of multiculturalism - but to diminish it.

And yet, despite the high numbers of girls experiencing sexual harassment in schools, only 12 percent said they ever reported it to an adult. "Some researchers claim that sexual harassment is so common for girls that many fail to recognize it as sexual harassment when it happens," said the AAUW report. A 2014 study, published in Gender & Society, of students in a Midwestern city also found that girls failed to report incidents of sexual harassment in school because they regarded them as "normal." Their lack of reporting was found to stem from girls' fear of being labeled "bad girls" by teachers and administrators, who they felt would view them as provoking how they were treated. They also feared the condemnation of other girls, some of whom were shown to be unsupportive, accusing them of exaggerating or lying. Many girls saw everyday sexual harassment and abuse as "normal" male behavior male behavior and something they had to ignore, endure, or maneuver around.

Today, Medina is simultaneously the archetype of Islamic democracy and the impetus for Islamic militancy. Islamic Modernists like the Egyptian writer and political philosopher Ali Abd ar-Raziq (d. 1966) pointed to Muhammad’s community in Medina as proof that Islam advocated the separation of religious and temporal power, while Muslim extremists in Afghanistan and Iran have used the same community to fashion various models of Islamic theocracy. In their struggle for equal rights, Muslim feminists have consistently drawn inspiration from the legal reforms Muhammad instituted in Medina, while at the same time, Muslim traditionalists have construed those same legal reforms as grounds for maintaining the subjugation of women in Islamic society. For some, Muhammad’s actions in Medina serve as the model for Muslim-Jewish relations; for others, they demonstrate the insurmountable conflict that has always existed, and will always exist, between the two sons of Abraham. Yet regardless of whether one is labeled a Modernist or a Traditionalist, a reformist or a fundamentalist, a feminist or a chauvinist, all Muslims regard Medina as the model of Islamic perfection. Simply put, Medina is what Islam was meant to be.

What is peculiar and novel to our age is that the principal goal of politics in every advanced society is not, strictly speaking, a political one, that is today, it is not concerned with human beings as persons and citizens, but with human bodies. ... In all technologically advanced countries today, whatever political label they give themselves, their policies have, essentially, the same goal: to guarantee to every member of society, as a psychophysical organism, the right to physical and mental health.

There's more to people than some defined label," said Arcie. "There are more than straight good and evil, aye, even more than law or disorders or fence-sittin. There's prejudice, whimsey, affection, superstition, habit, upbringing, alliance, pride, society, morals, animosity, preference, values, religion, circumstance, humor, perversity, honor, vengeance, jealousy, frustration...hundreds o' factors, from the past and in every present moment, as decides what some one person'll do in an individious situation.

Women who don’t have kids are called “selfish” and made to feel that their life is a waste. Women in heterosexual relationships who earn more than their partners are labelled “controlling” or “bossy”. Women who reject sexual advances are called “frigid”, yet that same accuser will call a woman who enjoys casual sex a “slut”. When people make autonomous decisions about their bodies and their lifestyles they are met with a whole spectrum of resistance and this is particularly true for marginalized people. Anything that deviates from the narrative society has written for and about you is shamed and unaccepted.

smokey eye eyeliner as defiance. eyeliner as a statement, a declaration, a fuck you to a society that shames people for expressing themselves the way they feel the most at home, the same society that labels everything from toys to toothbrushes “boy” and “girl” rather than letting individuals cultivate their own identities. eyeliner as a call to arms. eyeliner as a weapon, a raised fist, a shield from judgmental expressions and microaggressions disguised as questions, from the insults and slurs shot out of car windows like bullets in a drive-by because i dare exist in a way they don’t and refuse to understand.

Again, the necessary skills: The first step is to recognize what we’re feeling. The second step is to understand what we’ve discovered—what we’re feeling and why. The next step is to properly label our emotions, meaning not just to call ourselves “happy” or “sad” but to dig deeper and identify the nuances and intricacies of what we feel. The fourth step is to express our feelings, to ourselves first and then, when right, to others. The final step is to regulate—as we’ve said, not to suppress or ignore our emotions but to use them wisely to achieve desired goals. In the next section, we’ll take those steps one by

There are no winners and losers. We seek a win-win. Seeing opportunity in cri- sis. Believe in yourself, and those around. Celebrate each other’s strengths; we do not celebrate when someone fails. It is a shift. With our insights and consciousness comes our vowed responsibility, our vowed compassion, and our vowed unity— with that comes power. The choice to do right. The choice to include. The choice to forgive. The choice to love anyway. This is your power. No matter what has been taken from you, what society has or hasn’t allowed you, what labels or beliefs limit you, your choice, your response, your action is your power.

Every no is good enough, and that goes for every person. If we believe that people shouldn’t have unwanted sex with strangers and that strangers are not entitled to sex, we should believe that people shouldn’t have unwanted sex with partners and that partners, no matter how loving or good, are not entitled to sex either. As long as people don’t know about asexuality—hell, forget about the label, so long as they don’t know that saying no forever and for any reason and in any context is okay—sex education, sex therapy, and popular depictions of sex are incomplete and people don’t have the relevant information to fully consent.

Yet what moved Our Blessed Lord to invective was not badness but just such self-righteousness as this…He said that the harlots and the Quislings would enter the Kingdom of Heaven before the self-righteous and the smug. Concerning all those who endowed hospitals and libraries and public works, in order to have their names graven in stone before their fellow men, He said, “Amen I say to you, they have received their reward” (Matt. 6:2). They wanted no more than human glory, and they got it. Never once is Our Blessed Lord indignant against those who are already, in the eyes of society, below the level of law and respectability. He attacked only the sham indignation of those who dwelt more on the sin than the sinner and who felt pleasantly virtuous, because they had found someone more vicious than they. He would not condemn those whom society condemned; his severe words were for those who had sinned and had not been found out…He would not add His burden of accusation to those that had already been hurled against the winebibbers and the thieves, the cheap revolutionists, the streetwalkers, and the traitors. They were everybody’s target, and everybody knew that they were wrong…And the people who chose to make war against Our Lord were never those whom society had labeled as sinners. Of those who sentenced Him to death, none had ever had a record in the police court, had ever been arrested, was ever commonly known to be fallen or weak. But among his friends, who sorrowed at His death, were coverts drawn from thieves and from prostitutes. Those who were aligned against Him were the nice people who stood high in the community—the worldly, prosperous people, the men of big business, the judges of law courts who governed by expediency, the “civic-minded” individuals whose true selfishness was veneered over with public generosity. Such men as these opposed him and sent Him to His death.

Criminals often say things such as, “If you showed me something I can do that’s as much fun as breaking into a house at night, and lifting the jewelry without waking anyone up, I would do it.” Much of what we label juvenile delinquency—car theft, vandalism, rowdy behavior in general—is motivated by the same need to have flow experiences not available in ordinary life. As long as a significant segment of society has few opportunities to encounter meaningful challenges, and few chances to develop the skills necessary to benefit from them, we must expect that violence and crime will attract those who cannot find their way to more complex autotelic experiences. This

AI will not solve poverty, because the conditions that lead to societies that pursue profit over people are not technical. AI will not solve discrimination, because the cultural patterns that say one group of people is better than another because of their gender, their skin color, the way they speak, their height, or their wealth are not technical. AI will not solve climate change, because the political and economic choices that exploit the earth’s resources are not technical matters. As tempting as it may be, we cannot use AI to sidestep the hard work of organizing society so that where you are born, the resources of your community, and the labels placed upon you are not the primary determinants of your destiny. We cannot use AI to sidestep conversations about patriarchy, white supremacy, ableism, or who holds power and who doesn’t. As Dr. Rumman Chowdhury reminds us in her work on AI accountability, the moral outsourcing of hard decisions to machines does not solve the underlying social dilemmas.

Perhaps your better age is finally past it, reader, but my society—despite our neuter efforts—still shoves gender down our throats, imbibed in toddlerhood when a child whom the adults label ‘girl’ gets chided just a little more for getting her nice clothes muddy than a child we see as ‘boy’ and associate with snails and muddy puppy tails.

It all comes back to curiosity. We live in a society that objectifies us as sexual objects and status symbols. We learn to flatten ourselves and others into little words: good and bad, ugly and pretty, right and wrong, lovable and unlovable. Then, we try to discover who we are through these labels. It doesn’t work. Because a human being is more than a signpost onto which we can plaster our judgments. A person is more than a sack of flesh to lose, keep, or throw away. A human being cannot be packaged into a stale idea. A person must be experienced to be known, and this knowledge ends the moment you stop looking. Each one of us is a mystery. And the more aware you become, the more mysterious it gets. The reward for seeking truth is not the truth itself. The gift is wonder. The gift is love.

Sonnet of Human Resources There is no blue collar, no white collar, just honor. And honor is defined by character not collar. There is no CEO, no janitor, just people. Person's worth lies, not in background, but behavior. Designation is reference to expertise, not existence. Respect is earned through rightful action, not label. Designation without humanity is resignation of humanity, For all labels without love cause nothing but trouble. The term human resources is a violation of human rights. For it designates people as possession of a company. Computers are resources, staplers are resources, but people, Aren't resources, but the soul of all company and society. I'm not saying, you oughta rephrase it all in a civilized way. But at the very least, it's high time with hierarchy we do away.

Today, acknowledgement of the prevalence and harms of child sexual abuse is counterbalanced with cautionary tales about children and women who, under pressure from social workers and therapists, produce false allegations of ‘paedophile rings’, ‘cult abuse’ and ‘ritual abuse’. Child protection investigations or legal cases involving allegations of organised child sexual abuse are regularly invoked to illustrate the dangers of ‘false memories’, ‘moral panic’ and ‘community hysteria’. These cautionary tales effectively delimit the bounds of acceptable knowledge in relation to sexual abuse. They are circulated by those who locate themselves firmly within those bounds, characterising those beyond as ideologues and conspiracy theorists. However firmly these boundaries have been drawn, they have been persistently transgressed by substantiated disclosures of organised abuse that have led to child protection interventions and prosecutions. Throughout the 1990s, in a sustained effort to redraw these boundaries, investigations and prosecutions for organised abuse were widely labelled ‘miscarriages of justice’ and workers and therapists confronted with incidents of organised abuse were accused of fabricating or exaggerating the available evidence. These accusations have faded over time as evidence of organised abuse has accumulated, while investigatory procedures have become more standardised and less vulnerable to discrediting attacks. However, as the opening quotes to this introduction illustrate, the contemporary situation in relation to organised abuse is one of considerable ambiguity in which journalists and academics claim that organised abuse is a discredited ‘moral panic’ even as cases are being investigated and prosecuted.

Although the terminology implies scientific endorsement, false memory syndrome is not currently an accepted diagnostic label by the APA and is not included in the Diagnostic and Statistical Manual of Mental Disorders (4th ed.; American Psychiatric Association, 1994). Seventeen researchers (Carstensen et al., 1993) noted that this syndrome is a "non-psychological term originated by a private foundation whose stated purpose is to support accused parents" (p.23). Those authors urged professionals to forgo use of this pseudoscientific terminology. Terminology implies acceptance of this pseudodiagnostic label may leave readers with the mistaken impression that false memory syndrome is a bona fide clinical disorder supported by concomitant empirical evidence.(85)... ... it may be easier to imagine women forming false memories given biases against women's mental and cognitive abilities (e.g., Coltrane & Adams, 1996). 86

And any form of philanthropy that forgets the doctrine of the common good for the false principle that society is a new entity for which individuals must be sacrificed, sooner or later will be advocating elimination of the unfit; the murder of defective infants — and then we shall have once more a paganism in which mothers will throw their children from Tarpeian Rocks,4 and in which new Herods will arise to practice birth-control as he did — even with the sword.

Reagan's going to mess everything up, cutting taxes for the wealthy and getting rid of the safety net and all that. The rich and the poor won't be able to mix socially. The rich will be afraid of getting ripped off or asked for money and the poor won't be able to afford to hang out in the same places anyway. Society's going to be divided by class and instead of expressing themselves, people are going to spend all their time advertising their status. It'll be shallow, like the Eisenhower era. Parties will suck.

As Redleaf sees it, the biggest problem is that individuals, the people who called the police on Debra Harrell, are trusting a system that is inherently biased (as most systems are in this country) against poor people and people of color. “There’s an assumption,” Redleaf told me, “among the general public, that it’s always better to make a call, even if you’re not sure what you’re seeing, because these people are professionals and if there was no real neglect, then the system will sort it out. Well, what we find is, they often get it wrong when they try to sort it out. The caseworkers at protection agencies aren’t licensed social workers. They often have minimal training. Police certainly aren’t experts on parenting or childcare. So basically we as a society have entrusted people who have no real training or serious knowledge about children and families with critical issues involving children. And they are making decisions about who gets to be a parent and who gets to raise their children and whether you’ll be labeled a child-abuser and unable to work.

We also know how dangerous it is to simplify society by the use of examples in nature. However, many Americans still value the honey bee as a symbol of thrift and industry. This value seems to be one of the lingering philosophies from seventeenth-century England, in which the royal authorities and clergy dictated that the lower classes and unemployed should be “busy as bees” so they would not rebel. When the English began to label their own members of society as “drones,” they privileged a new set of values based on work, thrift, and efficiency. The American Dream still seems to be based on these very values. And if somehow people do not attain the American Dream, we tend to think that they have not worked hard enough or did not save their money—in short, they are too much like drones. It could be argued that many American social policies—so conscious of work, labor, and time—are still based on the beehive model first adopted during the seventeenth century in England. For all its rhetoric of new opportunities, America still sees poverty as a sin, as if somehow the poor aren’t thrifty or busy as bees.

At this point, I must describe an important study carried out by Clare W. Graves of Union College, Schenectady, N.Y. on deterioration of work standards. Professor Graves starts from the Maslow-McGregor assumption that work standards deteriorate when people react against workcontrol systems with boredom, inertia, cynicism... A fourteen-year study led to the conclusion that, for practical purposes, we may divide people up into seven groups, seven personality levels, ranging from totally selfpreoccupied and selfish to what Nietzsche called ‘a selfrolling wheel’-a thoroughly self-determined person, absorbed in an objective task. This important study might be regarded as an expansion of Shotover’s remark that our interest in the world is an overflow of our interest in ourselves—and that therefore nobody can be genuinely ‘objective’ until they have fully satiated the subjective cravings. What is interesting—and surprising—is that it should not only be possible to distinguish seven clear personality-ypes, but that these can be recognised by any competent industrial psychologist. When Professor Graves’s theories were applied in a large manufacturing organisation—and people were slotted into their proper ‘levels’—the result was a 17% increase in production and an 87% drop in grumbles. The seven levels are labelled as follows: (1) Autistic (2) Animistic (3) Awakening and fright (4) Aggressive power seeking (5) Sociocentric (6) Aggressive individualistic (7) Pacifist individualistic. The first level can be easily understood: people belonging to it are almost babylike, perhaps psychologically run-down and discouraged; there is very little to be done with these people. The animistic level would more probably be encountered in backward countries: primitive, superstitious, preoccupied with totems and taboos, and again poor industrial material. Man at the third level is altogether more wide-awake and objective, but finds the complexity of the real world frightening; the best work is to be got out of him by giving him rules to obey and a sense of hierarchical security. Such people are firm believers in staying in the class in which they were born. They prefer an autocracy. The majority of Russian peasants under the Tsars probably belonged to this level. And a good example of level four would probably be the revolutionaries who threw bombs at the Tsars and preached destruction. In industry, they are likely to be trouble makers, aggressive, angry, and not necessarily intelligent. Management needs a high level of tact to get the best out of these. Man at level five has achieved a degree of security—psychological and economic—and he becomes seriously preoccupied with making society run smoothly. He is the sort of person who joins rotary clubs and enjoys group activities. As a worker, he is inferior to levels three and four, but the best is to be got out of him by making him part of a group striving for a common purpose. Level six is a self-confident individualist who likes to do a job his own way, and does it well. Interfered with by authoritarian management, he is hopeless. He needs to be told the goal, and left to work out the best way to achieve it; obstructed, he becomes mulish. Level seven is much like level six, but without the mulishness; he is pacifistic, and does his best when left to himself. Faced with authoritarian management, he either retreats into himself, or goes on his own way while trying to present a passable front to the management. Professor Graves describes the method of applying this theory in a large plant where there was a certain amount of unrest. The basic idea was to make sure that each man was placed under the type of supervisor appropriate to his level. A certain amount of transferring brought about the desired result, mentioned above—increased production, immense decrease in grievances, and far less workers leaving the plant (7% as against 21% before the change).

The term ‘political correctness’ has evolved out of the Marxist and Freudian philosophies of the 1930s to become a tool for multicultural-ism, multisexualism, multitheism, and multi-anythingism. It was created to discourage bias and prejudiced thinking that discriminates against an individual or group. It has become society’s way of not offending anyone, whether it is an individual, a group, or a nation. In many instances, however, it is a simple, disarming way of ignoring or deflecting the truth about a situation. Today, the use of political correctness has become so abused that anyone who voices his or her opinion contrary to ‘politically correct think’ is immediately tagged with some form of disparaging label, such as racist and bigot. This exploitation has gotten so out of control that this name-calling accusation is used as a simple and mindless means to manipulate academic, social, or political discussion. The result is a social paranoia which discourages free thought and expression. It’s like living in a totalitarian state in which you are afraid to say what you think. Now who wants to suffer that? So people keep quiet. Their opinions are held captive to fear. How handy for the Islamo-fascists, the American-hating, Jew-killing, Israel-destroying, women-abusing, multireligious-intolerant Muslims. Oh! Excuse me. Did I say something not quite PC? This social paranoia is similar to the attitude that developed in the late 1980s and 1990s, when people became so concerned about children’s self-esteem that failure could not be acknowledged or misbehavior corrected. ‘Now, let’s not hurt their feelings’ was the standard approach. This degree of concern led to teachers giving passing grades for poor performance and youth sport activities where no one kept score. And what has been the fallout of all that psychobabble? High school kids who can’t read their diploma or make change for a dollar, internationally embarrassing scholastic performance scores, and young adults ill equipped to face the competitive lifestyle the world has to offer. They are left watching the television show The Apprentice, not competing to be an apprentice. America got itself into a mess by not upholding the high standards and expectations it once had, instead giving in to mediocrity; and we’re getting into a mess now with political correctness.

One way of understanding masochism has been the simple assumption that these people are mentally ill. In Western society, there is a long tradition of dismissing things that seem to make no sense as being produced by irrational forces. Some have argued that mental illness has replaced demons as an omnibus explanation for deviant behavior. The attitude behind these labels is, “We don’t need to understand these things, for they are incomprehensible.” Masochists and other deviants are simply exempted from all principles of normal human psychology, as if one should not even expect them to make sense.

Lives to Serve Before I Sleep (The Poem) Lives to serve before I sleep, Cause service is my salvation; Wounds to heal before I sleep, Cause time is wailing for absolution; Bridges to build before I sleep, Cause too many walls are raised already; Peoples to unite before I sleep, Cause civilization is trembling and walking unsteady. Shackles to shatter before I sleep, Cause corruption festers in the stagnant norm; Labels to erase before I sleep, Cause they've only confused our global dorm; Sects to humanize before I sleep, Cause segregation has weakened the human bond; Blades to burn before I sleep, Cause they've turned the world into a bloody pond. Tears to wipe before I sleep, Cause the society is lost in fun; Homes to heal before I sleep, Cause ego has wrecked the nests a ton; Biases to alleviate before I sleep, Cause bigotry has outweighed compassion; Purity to pour before I sleep, Cause all are chasing petty gratification. Spirits to lift before I sleep, Cause the minds are running dry; Gods to build before I sleep, Cause orthodoxy makes humanity cry; Wars to end before I sleep, Cause no life is expendable and puny; Humans to raise before I sleep, Cause where humans act human there reigns harmony.

Yet despite the complexity of contemporary society, there are still some simple formulas we can use to distill the path to social and economic flourishing. One of these, labeled the “Success Sequence,” and credited to Ron Haskins and Isabel Sawhill of the left-of-center Brookings Institute, proposes a three-step rule book for modern American life: 1. Finish high school. 2. Get a job. (Any job. Because working leads to more working, which leads to better jobs.) 3. Get married before having children. When people follow this pattern—and crucially, in this order—life generally turns out pretty well.

What will become of young adults who look accomplished on paper but seem to have a hard time making their way in the world without the constant involvement of their parents? How will the real world feel to a young person who has grown used to problems being solved for them and accustomed to praise at every turn? Is it too late for them to develop a hunger to be in charge of their own lives? Will they at some point stop referring to themselves as kids and dare to claim the “adult” label for themselves? If not, then what will become of a society populated by such “adults”? These were the questions that began to gnaw at

What counts as religious or secular in any given context is a function of different configurations of power. The question then becomes why such essentialist constructions are so common. I argue that, in what are called "Western" societies, the attempt to create a transhistorical and transcultural concept of religion that is essentially prone to violence is one of the foundational legitimating myths of the liberal nation-state. The myth of religious violence helps to construct and marginalise a religious other, prone to fanaticism, to contrast with the rational, peace-keeping, secular subject. This myth can and is used in domestic politics to legitimate the marginalisation of certain types of practices and groups labeled religious, while underwriting the nation-state's monopoly on its citizens' willingness to sacrifice and kill. In foreign policy, the myth of religious violence serves to cast nonsecular social orders, especially Muslim societies, in the role of the villain. THEY have not yet learned to remove the dangerous influence of religion from political life. THEIR violence is therefore irrational and fanatical. OUR violence, being secular, is rational, peace making, and sometimes regrettably necessary to contain their violence. We find ourselves obliged to bomb them into liberal democracy.

In order for them to effectively combat the invisible menace that has permeated society, they need to learn to recognize it. Labels don’t get it. Even as we are speaking, you qualify ‘Catholics’ and ‘the Catholics you were exposed to.’ We’ve talked about various levels of Masonry. People want to point at one certain group because they’ve become lazy in their thinking. To realize it is more than just one group, and that the individuals comprising the groups have various levels of knowledge and involvement, and that those individuals are all on their own learning path and may expand out of their current Need-to-Know, takes a bit more thought than some people can think to give.

During Rosemary’s childhood, the distinction between the intellectually disabled and the mentally ill was rarely made. Instead, according to psychological definitions of the day, “idiots” were the most severely disabled, classified as those with the intellectual capacity of a two-year-old or younger; “imbeciles” as those with a three- to eight-year-old mental capacity; and “morons” as those with an eight- to twelve-year-old capacity. These labels limited society’s understanding of people with intellectual and physical disabilities, and lacked nuanced interpretation of the causes and conditions of various disabilities, including the many types of simple and complex learning disorders.

Danny’s Song” by Kenny Loggins “Reminder” by Mumford & Sons “Barton Hollow” by The Civil Wars “Like a Bridge Over Troubled Waters” by Simon and Garfunkel “I and Love and You” by The Avett Brothers “Make You Feel My Love” by Adele “Can’t Break Her Fall” by Matt Kearney  “Stillborn” by Black Label Society “Come On Get Higher” by Matt Nathanson “I Won’t Give Up” by Jason Mraz “This Girl” by City & Colour “My Funny Valentine” by Ella Fitzgerald “Dream a Little Dream of Me” by Ella Fitzgerald and Louis Armstrong “Stormy Blues” by Billie Holiday “I would be Sad” by The Avett Brothers “Hello, I’m Delaware” by City & Colour “99 Problems” by Hugo (originally written and performed by Jay-Z) “It’s Time” by Imagine Dragons “Let It Be Me” by Ray LaMontagne “Rocketship” by Guster “Don’t Drink The Water” by Dave Matthews Band “Blackbird” by The Beatles

Man tends to regard the order he lives in as natural. The houses he passes on his way to work seem more like rocks rising out of the earth than like products of human hands. He considers the work he does in his office or factory as essential to the har­monious functioning of the world. The clothes he wears are exactly what they should be, and he laughs at the idea that he might equally well be wearing a Roman toga or medieval armor. He respects and envies a minister of state or a bank director, and regards the possession of a considerable amount of money the main guarantee of peace and security. He cannot believe that one day a rider may appear on a street he knows well, where cats sleep and chil­dren play, and start catching passers-by with his lasso. He is accustomed to satisfying those of his physio­logical needs which are considered private as dis­creetly as possible, without realizing that such a pattern of behavior is not common to all human so­cieties. In a word, he behaves a little like Charlie Chaplin in The Gold Rush, bustling about in a shack poised precariously on the edge of a cliff. His first stroll along a street littered with glass from bomb-shattered windows shakes his faith in the "naturalness" of his world. The wind scatters papers from hastily evacuated offices, papers labeled "Con­fidential" or "Top Secret" that evoke visions of safes, keys, conferences, couriers, and secretaries. Now the wind blows them through the street for anyone to read; yet no one does, for each man is more urgently concerned with finding a loaf of bread. Strangely enough, the world goes on even though the offices and secret files have lost all meaning. Farther down the street, he stops before a house split in half by a bomb, the privacy of people's homes-the family smells, the warmth of the beehive life, the furniture preserving the memory of loves and hatreds-cut open to public view. The house itself, no longer a rock, but a scaffolding of plaster, concrete, and brick; and on the third floor, a solitary white bath­ tub, rain-rinsed of all recollection of those who once bathed in it. Its formerly influential and respected owners, now destitute, walk the fields in search of stray potatoes. Thus overnight money loses its value and becomes a meaningless mass of printed paper. His walk takes him past a little boy poking a stick into a heap of smoking ruins and whistling a song about the great leader who will preserve the nation against all enemies. The song remains, but the leader of yesterday is already part of an extinct past.

For some years, Trieste was a murky exchange for the commodities most coveted in the deprived societies of Hungary, Czechoslovakia, Bulgaria, Romania and Yugoslavia. Jeans, for example, were then almost a currency of their own, so terrific was the demand on the other side of the line, and the trestle tables of the Ponterosso market groaned with blue denims of dubious origin ("Jeans Best for Hammering, Pressing and Screwing", said a label I noted on one pair). There was a thriving traffic in everything profitably resellable, smuggleable or black-marketable - currencies, stamps, electronics, gold. Not far from the Ponterosso market was Darwil's, a five-storey jewellers' shop famous among gold speculators throughout central Europe. Dazzling were its lights, deafening was its rock music, and through its blinding salons clutches of thick-set conspiratorial men muttered and wandered, inspecting lockets through eye-glasses, stashing away watches in suitcases, or coldly watching the weighing of gold chains in infinitesimal scales.

For black youth, the experience of being “made black” often begins with the first police stop, interrogation, search, or arrest. The experience carries social meaning—this is what it means to be black. The story of one’s “first time” may be repeated to family or friends, but for ghetto youth, almost no one imagines that the first time will be the last. The experience is understood to define the terms of one’s relationship not only to the state but to society at large. This reality can be frustrating for those who strive to help ghetto youth “turn their lives around.” James Forman Jr., the cofounder of the See Forever charter school for juvenile offenders in Washington, D.C., made this point when describing how random and degrading stops and searches of ghetto youth “tell kids that they are pariahs, that no matter how hard they study, they will remain potential suspects.” One student complained to him, “We can be perfect, perfect, doing everything right and still they treat us like dogs. No, worse than dogs, because criminals are treated worse than dogs.” Another student asked him pointedly, “How can you tell us we can be anything when they treat us like we’re nothing?”56 The process of marking black youth as black criminals is essential to the functioning of mass incarceration as a racial caste system. For the system to succeed—that is, for it to achieve the political goals described in chapter 1—black people must be labeled criminals before they are formally subject to control. The criminal label is essential, for forms of explicit racial exclusion are not only prohibited but widely condemned. Thus black youth must be made—labeled—criminals. This process of being made a criminal is, to a large extent, the process of “becoming” black. As Wideman explains, when “to be a man of color of a certain economic class and milieu is equivalent in the public eye to being a criminal,” being processed by the criminal justice system is tantamount to being made black, and “doing time” behind bars is at the same time “marking race.”57 At its core, then, mass incarceration, like Jim Crow, is a “race-making institution.” It serves to define the meaning and significance of race in America.

I still have no choice but to bring out Minerva instead.” “But Minerva doesn’t care about men,” young Charlotte said helpfully. “She prefers dirt and rocks.” “It’s called geology,” Minerva said. “It’s a science.” “It’s certain spinsterhood, is what it is! Unnatural girl. Do sit straight in your chair, at least.” Mrs. Highwood sighed and fanned harder. To Susanna, she said, “I despair of her, truly. This is why Diana must get well, you see. Can you imagine Minerva in Society?” Susanna bit back a smile, all too easily imagining the scene. It would probably resemble her own debut. Like Minerva, she had been absorbed in unladylike pursuits, and the object of her female relations’ oft-voiced despair. At balls, she’d been that freckled Amazon in the corner, who would have been all too happy to blend into the wallpaper, if only her hair color would have allowed it. As for the gentlemen she’d met…not a one of them had managed to sweep her off her feet. To be fair, none of them had tried very hard. She shrugged off the awkward memories. That time was behind her now. Mrs. Highwood’s gaze fell on a book at the corner of the table. “I am gratified to see you keep Mrs. Worthington close at hand.” “Oh yes,” Susanna replied, reaching for the blue, leatherbound tome. “You’ll find copies of Mrs. Worthington’s Wisdom scattered everywhere throughout the village. We find it a very useful book.” “Hear that, Minerva? You would do well to learn it by heart.” When Minerva rolled her eyes, Mrs. Highwood said, “Charlotte, open it now. Read aloud the beginning of Chapter Twelve.” Charlotte reached for the book and opened it, then cleared her throat and read aloud in a dramatic voice. “’Chapter Twelve. The perils of excessive education. A young lady’s intellect should be in all ways like her undergarments. Present, pristine, and imperceptible to the casual observer.’” Mrs. Highwood harrumphed. “Yes. Just so. Hear and believe it, Minerva. Hear and believe every word. As Miss Finch says, you will find that book very useful.” Susanna took a leisurely sip of tea, swallowing with it a bitter lump of indignation. She wasn’t an angry or resentful person, as a matter of course. But once provoked, her passions required formidable effort to conceal. That book provoked her, no end. Mrs. Worthington’s Wisdom for Young Ladies was the bane of sensible girls the world over, crammed with insipid, damaging advice on every page. Susanna could have gleefully crushed its pages to powder with a mortar and pestle, labeled the vial with a skull and crossbones, and placed it on the highest shelf in her stillroom, right beside the dried foxglove leaves and deadly nightshade berries. Instead, she’d made it her mission to remove as many copies as possible from circulation. A sort of quarantine. Former residents of the Queen’s Ruby sent the books from all corners of England. One couldn’t enter a room in Spindle Cove without finding a copy or three of Mrs. Worthington’s Wisdom. And just as Susanna had told Mrs. Highwood, they found the book very useful indeed. It was the perfect size for propping a window open. It also made an excellent doorstop or paperweight. Susanna used her personal copies for pressing herbs. Or occasionally, for target practice. She motioned to Charlotte. “May I?” Taking the volume from the girl’s grip, she raised the book high. Then, with a brisk thwack, she used it to crush a bothersome gnat. With a calm smile, she placed the book on a side table. “Very useful indeed.

Most people, who choose or are coerced into only identifying with “positive” feelings, usually wind up in an emotionally lifeless middle ground – bland, deadened, and dissociated in an unemotional “no-man’s-land.” Moreover, when a person tries to hold onto a preferred feeling for longer than its actual tenure, she often appears as unnatural and phony as ersatz grass or plastic flowers. If instead, she learns to surrender willingly to the normal human experience that good feelings always ebb and flow, she will eventually be graced with a growing ability to renew herself in the vital waters of emotional flexibility. The repression of the so-called negative polarities of emotion causes much unnecessary pain, as well as the loss of many essential aspects of the feeling nature. In fact, much of the plethora of loneliness, alienation, and addictive distraction that plagues modern industrial societies is a result of people being taught and forced to reject, pathologize or punish so many of their own and others’ normal feeling states. Nowhere, not in the deepest recesses of the self, or in the presence of his closest friends, is the average person allowed to have and explore any number of normal emotional states. Anger, depression, envy, sadness, fear, distrust, etc., are all as normal a part of life as bread and flowers and streets. Yet, they have become ubiquitously avoided and shameful human experiences. How tragic this is, for all of these emotions have enormously important and healthy functions in a wholly integrated psyche. One dimension where this is most true is in the arena of healthy self-protection. For without access to our uncomfortable or painful feelings, we are deprived of the most fundamental part of our ability to notice when something is unfair, abusive, or neglectful in our environments. Those who cannot feel their sadness often do not know when they are being unfairly excluded, and those who cannot feel their normal angry or fearful responses to abuse, are often in danger of putting up with it without protest. Perhaps never before has humankind been so alienated from so many of its normal feeling states, as it is in the twenty-first century. Never before have so many human beings been so emotionally deadened and impoverished. The disease of emotional emaciation is epidemic. Its effects on health are often euphemistically labeled as stress, and like the emotions, stress is often treated like some unwanted waste that must be removed.

If I give you two possible worlds to choose from, in which you would like your children and grandchildren to live, which one would you choose - a world filled with hatred and discrimination, or a world where the humans care about their fellow humans beyond the petty little man-made labels of religion, race, nationality, intellect, gender etc.! We do not need to make efforts and be kind in order to keep Nature running, she can do that quite well and far better than us herself, in fact, it'd benefit Nature, if suddenly the humans were to disappear. It is us who need Nature in order to exist, not the other way around. We must stand on the side of kindness, goodness, compassion and conscience, not to keep the processes in Nature functioning, but because if we don't, the environment that we would be giving our future generations, would be no different than the violent and lethal environment of the wild. Hence, our kindness would make no difference to Nature whatsoever, rather it would simply be a selfish yet humanely necessary act on our part, that we must carry out to create a humane environment for the human species. Upon the kindness of us humans, the fate of humanity is predicated, not the fate of Nature. We are born in a world filled with hatred and discrimination, hence it is our existential responsibility as sentient and conscientious beings to contribute in the elimination of such discrimination and hatred. Kindness of ours in our daily walks of life, shall pave the path for a truly humane society for our children and grandchildren to live in.

In Uganda, I wrote a questionaire that I had my research assistants give; on it, I asked about the embalasassa, a speckled lizard said to be poisonous and to have been sent by Prime minsister Milton Obote to kill Baganda in the late 1960s. It is not poisonous and was no more common in the 1960s than it had been in previous decades, as Makerere University science professors announced on the radio and stated in print… I wrote the question, What is the difference between basimamoto and embalasassa? Anyone who knows anything about the Bantu language—myself included—would know the answer was contained in the question: humans and reptiles are different living things and belong to different noun classes… A few of my informants corrected my ignorance… but many, many more ignored the translation in my question and moved beyond it to address the history of the constructs of firemen and poisonous lizards without the slightest hesitation. They disregarded language to engage in a discussion of events… My point is not about the truth of the embalasassa story… but rather that the labeling of one thing as ‘true’ and the other as ‘fictive’ or ‘metaphorical’—all the usual polite academic terms for false—may eclipse all the intricate ways in which people use social truths to talk about the past. Moreover, chronological contradictions may foreground the fuzziness of certain ideas and policies, and that fuzziness may be more accurate than any exact historical reconstruction… Whether the story of the poisionous embalasassa was real was hardly the issue; there was a real, harmless lizard and there was a real time when people in and around Kampala feared the embalasassa. They feared it in part because of beliefs about lizards, but mainly what frightened people was their fear of their government and the lengths to which it would go to harm them. The confusions and the misunderstandings show what is important; knowledge about the actual lizard would not.

Get used to it. The weather may feel like science fiction, but the science underlying it is very real and mundane. It takes only a small increase in global average temperatures to have a big effect on weather, because what drives the winds and their circulation patterns on the surface of the earth are differences in temperature. So when you start to change the average surface temperature of the earth, you change the wind patterns—and then before you know it, you change the monsoons. When the earth gets warmer, you also change rates of evaporation—which is a key reason we will get more intense rainstorms in some places and hotter dry spells and longer droughts in others. How can we have both wetter and drier extremes at the same time? As we get rising global average temperatures and the earth gets warmer, it will trigger more evaporation from the soil. So regions that are already naturally dry will tend to get drier. At the same time, higher rates of evaporation, because of global warming, will put more water vapor into the atmosphere, and so areas that are either near large bodies of water or in places where atmospheric dynamics already favor higher rates of precipitation will tend to get wetter. We know one thing about the hydrologic cycle: What moisture goes up must come down, and where more moisture goes up, more will come down. Total global precipitation will probably increase, and the amount that will come down in any one storm is expected to increase as well—which will increase flooding and gully washers. That’s why this rather gentle term “global warming” doesn’t capture the disruptive potential of what lies ahead. “The popular term ‘global warming’ is a misnomer,” says John Holdren. “It implies something uniform, gradual, mainly about temperature, and quite possibly benign. What is happening to global climate is none of those. It is uneven geographically. It is rapid compared to ordinary historic rates of climatic change, as well as rapid compared to the adjustment times of ecosystems and human society. It is affecting a wide array of critically important climatic phenomena besides temperature, including precipitation, humidity, soil moisture, atmospheric circulation patterns, storms, snow and ice cover, and ocean currents and upwellings. And its effects on human well-being are and undoubtedly will remain far more negative than positive. A more accurate, albeit more cumbersome, label than ‘global warming’ is ‘global climatic disruption.’ 

But as the daylight began to come through the curtains, I knew I was facing something for which I had not been prepared. It was a curious sensation, like suddenly feeling cold water round your feet, then feeling it slowly rising up your legs. It took me some time to realize that they were attacking from some part of my mind of whose existence I was unaware. I had been strong because I was fighting them out of knowledge, but I should have known that my knowledge of mind was pitifully small. I was like an astronomer who knows the solar system, and thinks he knows the universe. What the parasites were doing was to attack me from below my knowledge of myself. It is true that I had given some small thought to the matter; but I had—rightly—postponed it as a study for a more advanced period. I had reflected often enough that our human life is based completely on ‘premises’ that we take for granted. A child takes its parents and its home for granted; later, it comes to take its country and its society for granted. We need these supports to begin with. A child without parents and a regular home grows up feeling insecure. A child that has had a good home may later learn to criticize its parents, or even reject them altogether (although this is unlikely); but it only does so when it is strong enough to stand alone. All original thinkers develop by kicking away these ‘supports’ one by one. They may continue to love their parents and their country, but they love from a position of strength—a strength that began in rejection. In fact, though, human beings never really learn to stand alone. They are lazy, and prefer supports. A man may be a fearlessly original mathematician, and yet be slavishly dependent on his wife. He may be a powerful free thinker, yet derive a great deal more comfort than he would admit from the admiration of a few friends and disciples. In short, human beings never question all their supports; they question a few, and continue to take the rest for granted. Now I had been so absorbed in the adventure of entering new mental continents, rejecting my old personality and its assumptions, that I had been quite unaware that I was still leaning heavily on dozens of ordinary assumptions. For example, although I felt my identity had changed, I still had a strong feeling of identity. And our most fundamental sense of identity comes from an anchor that lies at the bottom of a very deep sea. I still looked upon myself as a member of the human race. I still looked upon myself as an inhabitant of the solar system and the universe in space and time. I took space and time for granted. I did not ask where I had been before my birth or after my death. I did not even recognize the problem of my own death; it was something I left ‘to be explored later’. What the parasites now did was to go to these deep moorings of my identity, and proceed to shake them. I cannot express it more clearly than this. They did not actually, so to speak, pull up the anchors. That was beyond their powers. But they shook the chains, so that I suddenly became aware of an insecurity on a level I had taken completely for granted. I found myself asking: Who am I? In the deepest sense. Just as a bold thinker dismisses patriotism and religion, so I dismissed all the usual things that gave me an ‘identity’: the accident of my time and place of birth, the accident of my being a human being rather than a dog or a fish, the accident of my powerful instinct to cling to life. Having thrown off all these accidental ‘trappings’, I stood naked as pure consciousness confronting the universe. But here I became aware that this so-called ‘pure consciousness’ was as arbitrary as my name. It could not confront the universe without sticking labels on it. How could it be ‘pure consciousness’ when I saw that object as a book, that one as a table? It was still my tiny human identity looking out of my eyes. And if I tried to get beyond it, everything went blank.