Solution Based Quotes

Research shows that the best way to deal with negativity is to observe it, without reaction and without judgment. Then consciously label each negative feeling and replace it with positive, compassionate, and solution-based thoughts. One

Surround yourself with like-minded people who support you on the road to success.

Being right is based upon knowledge and experience and is often provable. Knowledge comes from the past, so it's safe. It is also out of date. It's the opposite of originality. Experience is built from solutions to old situations and problems. The old situations are probably different from the present ones, so that old solutions will have to be bent to fit new problems (and possibly fit badly). Also the likelihood is that, if you've got the experience, you'll probably use it. This is lazy. Experience is the opposite of being creative. If you can prove you're right you're set in concrete. You cannot move with the times or with other people. Being right is also being boring. Your mind is closed. You are not open to new ideas. You are rooted in your own rightness, which is arrogant. Arrogance is a valuable tool, but only if used very sparingly. Worst of all, being right has a tone of morality about it. To be anything else sounds weak or fallible, and people who are right would hate to be thought fallible. So: it's wrong to be right, because people who are right are rooted in the past, rigid-minded, dull and smug. There's no talking to them.

Allan interrupted the two brothers by saying that he had been out and about in the world and if there was one thing he had learned it was that the very biggest and apparently most impossible conflicts on earth were based on the dialogue: “You are stupid, no, it’s you who are stupid, no, it’s you who are stupid.” The solution, said Allan, was often to down a bottle of vodka together and then look ahead.

4 is the worst time to wake up, as anyone with the normal human sensitivities will tell you. Far too late to make a cup of tea or go back to sleep. Far too early to get up and do something constructive. There's nothing on television but arrogant evangelists and people selling acne solutions and motivational tapes. For me, base 12 philosophy aside, midnight is not the witching hour. 4:00 is.

When we’re in scientist mode, we refuse to let our ideas become ideologies. We don’t start with answers or solutions; we lead with questions and puzzles. We don’t preach from intuition; we teach from evidence. We don’t just have healthy skepticism about other people’s arguments; we dare to disagree with our own arguments. Thinking like a scientist involves more than just reacting with an open mind. It means being actively open-minded. It requires searching for reasons why we might be wrong—not for reasons why we must be right—and revising our views based on what we learn.

Our problems and pain are universal and increasing, and the solutions to the problems are and always will be based upon universal, timeless, self-evident principles common to every enduring, prospering society throughout history.

How about this? Hong Kong had been appropriated by British drug pushers in the 1840s. We wanted Chinese silk, porcelain, and spices. The Chinese didn't want our clothes, tools, or salted herring, and who can blame them? They had no demand. Our solution was to make a demand, by getting large sections of the populace addicted to opium, a drug which the Chinese government had outlawed. When the Chinese understandably objected to this arrangement, we kicked the fuck out of them, set up a puppet government in Peking that hung signs on parks saying NO DOGS OR CHINESE, and occupied this corner of their country as an import base. Fucking godawful behavior, when you think about it. And we accuse them of xenophobia. It would be like the Colombians invading Washington in the early twenty-first century and forcing the White House to legalize heroin. And saying, "Don't worry, we'll show ourselves out, and take Florida while we're at it, okay? Thanks very much.

There are two types of people in the world, a solution-based person, and a sustainable person. A solution based person focuses on finding solutions to today’s problems. But, as for tomorrow’s problems, who cares? However, a sustainable person is the one that not only attempts to make an immediate fix, but also contemplates decisions for today, tomorrow and for years to come.

Perhaps the greatest strike against philosophical pessimism is that its only theme is human suffering. This is the last item on the list of our species’ obsessions and detracts from everything that matters to us, such as the Good, the Beautiful, and a Sparking Clean Toilet Bowl. For the pessimist, everything considered in isolation from human suffering or any cognition that does not have as its motive the origins, nature, and elimination of human suffering is at base recreational, whether it takes the form of conceptual probing or physical action in the world—for example, delving into game theory or traveling in outer space, respectively. And by “human suffering,” the pessimist is not thinking of particular sufferings and their relief, but of suffering itself. Remedies may be discovered for certain diseases and sociopolitical barbarities may be amended. But those are only stopgaps. Human suffering will remain insoluble as long as human beings exist. The one truly effective solution for suffering is that spoken of in Zapffe’s “Last Messiah.” It may not be a welcome solution for a stopgap world, but it would forever put an end to suffering, should we ever care to do so. The pessimist’s credo, or one of them, is that nonexistence never hurt anyone and existence hurts everyone. Although our selves may be illusory creations of consciousness, our pain is nonetheless real.

You must stop seeing God as separate from you, and you as separate from each other. The only solution is the Ultimate Truth: nothing exists in the universe that is separate from anything else. Everything is intrinsically connected, irrevocably interdependent, interactive, interwoven into the fabric of all of life. All government, all politics, must be based on this truth. All laws must be rooted in it. This is the future hope of your race; the only hope for your planet.

The real problem occurs using the information in a negative base, and the real solution occurs using the information in a positive base.

my atheism is a conviction not based on evidence, though it leads me to seek a certain kind of solution to the evident inadequacy of materialism.

after pausing, ask solution-based questions or simply label their effect: “What about this doesn’t work for you?” “What would you need to make it work?” “It seems like there’s something here that bothers you.” People have a need to say, “No.” So don’t just hope to hear it at some point; get them to say it early.

thinking and writing are very different. Thinking can often be somewhat unstructured, disorganized, and even chaotic. In contrast, writing encourages the creation of a story line and structure that help people make sense of what has happened and work toward a solution. In short, talking can add to a sense of confusion, but writing provides a more systematic, solution-based approach.

You can base your identity on a thousand things — the degrees you’ve earned, the positions you hold, the salary you make, the trophies you’ve won, the hobbies you have, the way you look, the way you dress, or even the car you drive. But if you base your identity on any of those temporal things, your identity is a house of cards. There is only one solid foundation: Jesus Christ. If you find security in what you have done, you will always fall short of the righteous standard set by the sinless Son of God. The solution? The gospel. There is only one place in which to find your true identity and eternal security: what Christ has done for you.

The approach of normative humanism is based on the assumption that, as in any other problem, there are right and wrong, satisfactory and unsatisfactory solutions to the problem of human existence.

Despite how surprising and counterintuitive it may seem, your tendency to seek reassurance is more of a problem than your worry itself. The solution to your distress is to feel more comfortable and confident with uncertainty.

I would like to propose that the reason our actions have been so manifestly unsuccessful in steering the world away from its present collision course is that we have not, generally speaking, been basing them on any true understanding.

How we eat, how much we exercise, how we manage stress, our exposure to environmental and food-based toxins, and the structural violence or “obesogenic environment” that influences these factors are what is truly driving our diabesity epidemic.

Learning to accept powerlessness has profound spiritual implications for your child. When we accept the reality of our human condition -- that we are ultimately powerless to change our fallen state, yet totally responsible for being in it -- we are driven to receive God's solution based on his Son's payment of a debt we can't pay.

The problem is obvious, once the Father began creating, He risked that, although perfect, His new and autonomous family could choose badness. How else did we get demon angels? Two is a risky number. The solution is unifying, or amening, with the original “one.” Only recently has science been able to monitor a quasar. The elements that compose the stars is too base for the creation of higher forms of life. When these stars die, however, they go through two steps: First, the star implodes. Second, the star explodes. Only after the second step does the quasar create higher elements, from which we are formed. Stardust: We are made of stardust. The universe we come from is lyrical. From polarity, matter, energy and light eventuate. Even a black hole emits a super-charged jet. For the birth of any new thing, there must be polarity. For any children to exist, there must be a man and his opposite, woman. It is no mystery why the ancient Sumerian words for, “one” and “two” are the same words for, “man” and “woman.

Human Nature is not a problem that can be fixed by rules and regulations. All solutions to the existing problems must be based on how people behave, not on how we think they should behave.

I am not an anarchist, a communist, a fascist, a plutocrat, or even a demokrat, for that matter. My boys, don’t believe what they tell you in school. Government is never the solution, but it is almost always the problem. I’m a capitalist. And I believe in effort and progress and the ingenuity of our species. The continuing evolution and advancement of our kind based on fair competition.

When religious arguments based on the perspective of a single century or culture reach a high pitch, or when people who seem to have read only excerpts of the Bible use it to propose legislation, I return to the Book - not to find a solution, but to remember how many possibilities there are.

I prefer Ms. because it is similar to Mr. A man is Mr. whether married or not, a woman is Ms. whether married or not. So please teach Chizalum that in a truly just society, women should not be expected to make marriage-based changes that men are not expected to make. Here’s a nifty solution: Each couple that marries should take on an entirely new surname, chosen however they want as long as both agree to it, so that a day after the wedding, both husband and wife can hold hands and joyfully journey off to the municipal offices to change their passports, driver’s licenses, signatures, initials, bank accounts, etc.

Where was innovation to come from? We have argued that innovation comes from new people with new ideas, developing new solutions to old problems. In Rome the people doing the producing were slaves and, later, semi-servile coloni with few incentives to innovate, since it was their masters, not they, who stood to benefit from any innovation. As we will see many times in this book, economies based on the repression of labor and systems such as slavery and serfdom are notoriously noninnovative. This is true from the ancient world to the modern era. In the United States, for example, the northern states took part in the Industrial Revolution, not the South. Of course slavery and serfdom created huge wealth for those who owned the slaves and controlled the serfs, but it did not create technological innovation or prosperity for society. N

In 1817 the twenty-two-year-old poet John Keats wrote a letter to his brothers in which he explained his most recent thoughts on the creative process. The world around us, he wrote, is far more complex than we can possibly imagine. With our limited senses and consciousness, we only glimpse a small portion of reality. Furthermore, everything in the universe is in a state of constant flux. Simple words and thoughts cannot capture this flux or complexity. The only solution for an enlightened person is to let the mind absorb itself in what it experiences, without having to form a judgment on what it all means. The mind must be able to feel doubt and uncertainty for as long as possible. As it remains in this state and probes deeply into the mysteries of the universe, ideas will come that are more dimensional and real than if we had jumped to conclusions and formed judgments early on. To accomplish this, he wrote, we must be capable of negating our ego. We are by nature fearful and insecure creatures. We do not like what is unfamiliar or unknown. To compensate for this, we assert ourselves with opinions and ideas that make us seem strong and certain. Many of these opinions do not come from our own deep reflection, but are instead based on what other people think. Furthermore, once we hold these ideas, to admit they are wrong is to wound our ego and vanity. Truly creative people in all fields can temporarily suspend their ego and simply experience what they are seeing, without the need to assert a judgment, for as long as possible. They are more than ready to find their most cherished opinions contradicted by reality.

Bill Torbert, that “if you are not aware of how you are part of the problem, you can’t be part of the solution.” By contrast, systems thinking enables people to identify high-leverage interventions based on deep insights into root causes that incorporate their own thinking and behavior.

As Zen master Thich Nhat Hanh has said, making the transition to a plant-based diet may well be the most effective way an individual can stop climate change. Recent research suggests he is right: Few climate solutions of this magnitude lie in the hands of individuals or are as close as the dinner plate.

Our search for the Master Algorithm is complicated, but also enlivened, by the rival schools of thought that exist within machine learning. The main ones are the symbolists, connectionists, evolutionaries, Bayesians, and analogizers. Each tribe has a set of core beliefs, and a particular problem that it cares most about. It has found a solution to that problem, based on ideas from its allied fields of science, and it has a master algorithm that embodies it.

A DIFFERENT KIND OF CHECKLIST If we want our kids to have a shot at making it in the world as eighteen-year-olds, without the umbilical cord of the cell phone being their go-to solution in all manner of things, they’re going to need a set of basic life skills. Based upon my observations as dean, and the advice of parents and educators around the country, here are some examples of practical things they’ll need to know how to do before they go to college—and here are the crutches that are currently hindering them from standing up on their own two feet: 1. An eighteen-year-old must be able to talk to strangers—faculty, deans, advisers, landlords, store clerks, human resource managers, coworkers, bank tellers, health care providers, bus drivers, mechanics—in the real world.

In the fall of 2004, after both WMDs and easy victory were revealed as mirages, a presidential aide made an astounding admission to The New York Times Magazine. The White House, he said, didn’t waste time worrying about those “in what we call the reality-based community” who “believe that solutions emerge from your judicious study of discernible reality.” That, the aide said, “is not the way the world really works anymore. . . . When we act, we create our own reality.

TBLT's solution is to employ an analytic (task) syllabus, but with a focus on form to deal with problematic linguistic features, and provision of opportunities for intentional learning to speed up the learning process and to supplement the adult's weaker capacity for incidental learning, especially instance learning.

Many great thinkers are said to be misanthropes, usually because they did not embrace all people around them as the greatest thing since sliced bread (which is actually a terrible thing: it massively reduces flavor if you keep it more than a day, which the shipping process by very nature imposes). This enables us to write off their opinions as “subjective,” with an airy wave of our hand and the all-knowing proclamation, “You know he was a misanthrope” or “Her misanthropy kept her from knowing the good in humanity.” This dismissive outlook is designed to protect the meek among us, who might be offended by the knowledge that recreational heroin use is actually a somewhat illogical outlook (to avoid absolute categories, we say “for most,” since for some people, dying of heroin addiction is the best solution). Misanthropy goes into the file with evil, terrorists, hackers, Nazis, pot smokers and Montana cabin-dwellers – people who have rejected society, and thus cannot be trusted.

The work we should do involves calling for the war on drugs to end, supporting phonics-based reading instruction, and celebrating every political move that helps dilute the conviction that all people need to spend four years living in a dorm before they start training for the workplace. That’s work enough, and it will help change the world.

This, to my thinking, actually represented the great nexus of the Intelligence Community and the tech industry: both are entrenched and unelected powers that pride themselves on maintaining absolute secrecy about their developments. Both believe that they have the solutions for everything, which they never hesitate to unilaterally impose. Above all, they both believe that these solutions are inherently apolitical, because they’re based on data, whose prerogatives are regarded as preferable to the chaotic whims of the common citizen.

The only way to avoid old age is to die when still young, hardly an attractive solution.

In a relationship where awareness is expanding, both people evolve together. Instead of projecting, they view the other person as a mirror of themselves. This is the basis of a spiritual relationship, where you can unfold your true self and relate from that level, see the other person as a soul equal to you, base your happiness on being real, not on illusions and expectations, use intimacy to evolve and grow, get past victimization by taking responsibility for your half of the relationship, ask what you can give before demanding what you can get.

Mutual aid projects let us practice meeting our own and each other’s needs, based in shared commitments to dignity, care, and justice. They let us practice coordinating our actions together with the belief that all of us matter and that we should all get to participate in the solutions to our problems. They let us realize that we know best how to address the crises we face.

The underlying solution - repeated again and again - is to recognize that your brain is producing the visions. They do not exist. Nothing exists except as your consciousness gives it life.

FUNCTIONAL MEDICINE: THE FUTURE My goal in medicine is to help provide a way to navigate and sort through health information based on an entirely new way of thinking about health and disease. I want to find the right treatment for each person, regardless of what that treatment might be. If a medicine is the best treatment, I will choose that; if a change in diet, supplements, herbs, or lifestyle works best, then I will choose that. We must learn to treat the person, not the disease; the system, not just the symptoms. This is personalized medicine, the medicine of the future.

Alcoholics Anonymous discovered long ago that the path toward cure involves more than a quick-fix solution based on increased knowledge. In fact, it involves a change that seems more theological than educational. Somehow the “victim” of addictive behavior must regain an underlying sense of human dignity and choice, a profound reawakening that usually requires much time, attention, and love.

Between the Mediterranean and the borders of Iraq, in what was once Palestine, there are now two countries, one Jewish and one Arab, and there is no room for a third. The Palestinians must find the solution to their problem together with that Arab country, Jordan, because a ‘Palestinian state’ between us and Jordan can only become a base from which it will be more convenient to attack and destroy Israel.

Remember, the mind likes to assume it “knows what it knows,” but often its perceptions are just not accurate. Yet strong judgments are made all the time—every day, every hour—based on limited information.

Because cultural difference has long been conceived as a redemptive solution to the ambivalence of a Western culture established in the destruction of its own traditions, the appropriation of other aesthetic and spiritual modes is ultimately self-referential. This means that any attempt to perceive another culture based on the commodification and consumption of difference will fail. Understanding never really was the point.

Everybody has got to live for something, but Jesus is arguing that, if he is not that thing, it will fail you. First, it will enslave you. Whatever that thing is, you will tell yourself that you have to have it or there is no tomorrow. That means that if anything threatens it, you will become inordinately scared; if anyone blocks it, you will become inordinately angry; and if you fail to achieve it, you will never be able to forgive yourself. But second, if you do achieve it, it will fail to deliver the fulfillment you expected. Let me give you an eloquent contemporary expression of what Jesus is saying. Nobody put this better than the American writer David Foster Wallace. He got to the top of his profession. He was an award-winning, bestselling postmodern novelist known around the world for his boundary-pushing storytelling. He once wrote a sentence that was more than a thousand words long. A few years before the end of his life, he gave a now-famous commencement speech at Kenyon College. He said to the graduating class, Everybody worships. The only choice we get is what to worship. And the compelling reason for maybe choosing some sort of god . . . to worship . . . is that pretty much anything else you worship will eat you alive. If you worship money and things, if they are where you tap real meaning in life, then you will never have enough, never feel you have enough. It’s the truth. Worship your own body and beauty and sexual allure, and you will always feel ugly. And when time and age start showing, you will die a million deaths before [your loved ones] finally plant you. . . . Worship power, and you will end up feeling weak and afraid, and you will need ever more power over others to numb you to your own fear. Worship your intellect, being seen as smart, you will end up feeling stupid, a fraud, always on the verge of being found out. Look, the insidious thing about these forms of worship is not that they are evil or sinful; it is that they’re unconscious. They are default settings.4 Wallace was by no means a religious person, but he understood that everyone worships, everyone trusts in something for their salvation, everyone bases their lives on something that requires faith. A couple of years after giving that speech, Wallace killed himself. And this nonreligious man’s parting words to us are pretty terrifying: “Something will eat you alive.” Because even though you might never call it worship, you can be absolutely sure you are worshipping and you are seeking. And Jesus says, “Unless you’re worshipping me, unless I’m the center of your life, unless you’re trying to get your spiritual thirst quenched through me and not through these other things, unless you see that the solution must come inside rather than just pass by outside, then whatever you worship will abandon you in the end.

I said earlier, with more than 10 per cent of the African population being well educated, this type of excuse will do a great disservice to our continent, as well as to future generations of Africans, who will ask how we stood by with our eyes wide open and let another ‘Scramble for Africa’ take place. I remember sounding the same type of alarm in my keynote address to the Black Management Forum on 13 October 2005, when I stated, ‘Finally, I must sound this note of warning to Africa: there is a new kind of slavery marching through Africa – it is the economic giant called China. Yes, it is stimulating and exciting seeing the competition the Chinese are giving to the Western world in Africa. But we are again abandoning our independence for a quick solution to our economic woes. Africa needs to suffer a little if we are going to build a solid economic base for the generation of Africans to come.

I suppose the one problem I haven’t figured out a good solution for—the one that keeps coming up again and again—is how I come across to other people. I get the feeling that sometimes people think I’m being critical, or aloof, or disengaged, and that’s not at all my intention. But I don’t know how to fix it, because I don’t understand what they are seeing. If there was a book about that, one that was based on evidence and not just bullshit, I would read it.

Since you are bold and persistent I shall be equally bold: Your questions are not real. My answers are not real. The world as you perceive it is not real. War and peace, selfish and deluded projections of aggressive-natured beings, are equally unreal. Aspirations are unreal. Solutions based in egoic identity are unreal. Nature perceived as separate from one’s self, unreal. I also, as an autonomous entity, am unreal. You—equally unreal. Life itself, as is fashioned inside the human psyche is unreal. Death too, as is imagined based upon the ill-conceived notion that we are merely our bodies and personalities, is unreal. All is illusion—unreal. The Self, timeless and spaceless, immutable, beyond all qualities, alone is real. You must look within to find and confirm this for yourself. Until and unless you do, your comprehension of the world is based on very shaky ground; a ground of naive assumptions and second-hand knowledge.

Story telling or teachable moments, provides us with a vast reference base of real life antidotes for possible future problems. They not only entertain and give us a resource of proven solutions, but they also help shape and mold our character. Therefore, when we don’t take our time to communicate with our kids, then we rob them of critical life lessons that we and our forefathers learn the hard way - lessons that they would needlessly have to learn through trial and error themselves.

The solution to losing weight is a whole foods, plant-based diet, coupled with a reasonable amount of exercise. It is a long-term lifestyle change, rather than a quick-fix fad, and it can provide sustained weight loss while minimizing risk of chronic disease.

Science is going to build a base on the Moon! This is a very necessary and a very possible mission! Start and finish! Thousands of problems will arise in this mission, thousands of solutions will be found! Start and finish! Moon is a good hole to enter the blood vessels of the universe. Start and finish!

In order to transform the world about us, with its misery, wars, unemployment, starvation, class divisions and utter confusion, there must be a transformation in ourselves. The revolution must begin within oneself – but not according to any belief or ideology, because revolution based on an idea, or in conformity to a particular pattern, is obviously no revolution at all. To bring about a fundamental revolution in oneself, one must understand the whole process of one’s thought and feeling in relationship. That is the only solution to all our problems – not to have more disciplines, more beliefs, more ideologies and more teachers. If we can understand ourselves as we are from moment to moment without the process of accumulation, then we shall see how there comes a tranquillity that is not a product of the mind, a tranquillity that is neither imagined nor cultivated; and only in that state of tranquillity can there be creativeness.

I listen to my client’s thoroughly as they explain their life challenges to me. My goal is to exercise compassion and understanding. Assuring clients that there is a spiritual solution to every problem. I base my work on honesty, integrity, understanding and respect for the people I try to inspire. - Janice Newman, RScP

Let us say: "We want to ensure that those communities that were locked out of the last century's pollution-based economy will be locked into the new clean and green economy. We know that we don't have any throwaway children or neighborhoods either. All of creation is precious and sacred. And we are all in this together.

My question to readers accusing us of political correctness is: Why do you care so much about the attackers’ race? If you fear or dislike blacks, I suppose it would confirm your prejudice. But otherwise, it tells you nothing useful.20 Well, Mr. Steve Chapman, here’s one reason that we should care: when papers like the Chicago Tribune support affirmative action, racial quotas, and other race-based solutions to very difficult problems, asking for the paper to identify the assailants is one way of asking “How’s that working out for you?” On a more practical level, giving the details may help someone avoid being a victim of the next mob attack.

Incidentally, the same logic that would force one to accept the idea of the production of security by private business as economically the best solution to the problem of consumer satisfaction also forces one, so far as moral-ideological positions are concerned, to abandon the political theory of classical liberalism and take the small but nevertheless decisive step (from there) to the theory of libertarianism, or private property anarchism. Classical liberalism, with Ludwig von Mises as its foremost representative in the twentieth century, advocates a social system based on the nonaggression principle. And this is also what libertarianism advocates. But classical liberalism then wants to have this principle enforced by a monopolistic agency (the government, the state)—an organization, that is, which is not exclusively dependent on voluntary, contractual support by the consumers of its respective services, but instead has the right to unilaterally determine its own income, i.e., the taxes to be imposed on consumers in order to do its job in the area of security production. Now, however plausible this might sound, it should be clear that it is inconsistent. Either the principle of nonaggression is valid, in which case the state as a privileged monopolist is immoral, or business built on and around aggression—the use of force and of noncontractual means of acquiring resources—is valid, in which case one must toss out the first theory. It is impossible to sustain both contentions and not to be inconsistent unless, of course, one could provide a principle that is more fundamental than both the nonaggression principle and the states’ right to aggressive violence and from which both, with the respective limitations regarding the domains in which they are valid, can be logically derived. However, liberalism never provided any such principle, nor will it ever be able to do so, since, to argue in favor of anything presupposes one’s right to be free of aggression. Given the fact then that the principle of nonaggression cannot be argumentatively contested as morally valid without implicitly acknowledging its validity, by force of logic one is committed to abandoning liberalism and accepting instead its more radical child: libertarianism, the philosophy of pure capitalism, which demands that the production of security be undertaken by private business too.

In a rule-based society, we often choose efficiency over value, but, while rules-based governance systems may often serve well the values of fairness and representation, their seeming efficiency hides a deep and important flaw: We often rely on rules when they are not, in fact, the most efficient or effective solution to getting the result that we desire.

The merging of Republicanism, Americanism, and religion was clearly expressed in an extraordinary quotation recorded by journalist Ron Suskind in a New York Times Magazine article in 2004. A senior adviser to Bush told Suskind that people like him—Suskind—were in “the reality-based community”: they believed people could find solutions based on their observations and careful study of discernible reality. But, the aide continued, such a worldview was obsolete. “That’s not the way the world really works anymore.… We are an empire now, and when we act, we create our own reality. And while you’re studying that reality—judiciously, as you will—we’ll act again, creating other new realities, which you can study too, and that’s how things will sort out. We’re history’s actors… and you, all of you, will be left to just study what we do.”77

In 1969 my parents, my sister, my brother Jin-ming, and I were expelled from Chengdu one after another, and sent to distant parts of the Sichuan wilderness. We were among millions of urban dwellers to be exiled to the countryside. In this way, young people would not be roaming the cities with nothing to do, creating trouble out of sheer boredom, and adults like my parents would have a 'future." They were part of the old administration which had been replaced by Mao's Revolutionary Committees, and packing them off to the sticks to do hard labor was a convenient solution. According to Mao's rhetoric, we were sent to the countryside 'to be reformed." Mao advocated 'thought reform through labor' for everyone, but never explained the relationship between the two. Of course, no one asked for clarification. Merely to contemplate such a question was tantamount to treason. In reality, everyone in China knew that hard labor, particularly in the countryside, was always punishment. It was noticeable that none of Mao's henchmen, the members of the newly established Revolutionary Committees, army officers and very few of their children had to do it. The first of us to be expelled was my father. Just after New Year 1969 he was sent to Miyi County in the region of Xichang, on the eastern edge of the Himalayas, an area so remote that it is China's satellite launch base today. It lies about 300 miles from Chengdu, four days' journey by truck, as there was no railway. In ancient times, the area was used for dumping exiles, because its mountains and waters were said to be permeated with a mysterious 'evil air." In today's terms, the 'evil air' was subtropical diseases.

For every problem in a given discipline of science, there exists a species or other entity or phenomenon ideal for its solution. (Example: a kind of mollusk, Aplysia, proved ideal for exploring the cellular base of memory.) Conversely, for every species or other entity or phenomenon, there exist important problems for the solution of which it is ideally suited. (Example: bats were logical for the discovery of sonar.)

Crowdocracy is based on this fundamental Integral principle that ‘everybody is right’ (or ‘true but partial’), and it is simply a putting into action of that principle in as many places as possible when we want truly ‘full-spectrum’ solutions to our problems – particularly our ‘wicked problems’ – where one of the reasons they are ‘wicked’ is that not a wide enough range of developmental and Integral diversity has been taken into account to produce real solutions.

The secret to modern F1 is not really to do with big ticket items; it is about hundreds of thousands of small items, optimized to the nth degree. People think that things like engines are based upon high-level strategic decisions, but they are not. What is an engine except many iterations of small components? You start with a sensible design, but it is the iterative process that guides you to the best solution. Success is about creating the most effective optimization loop.

The ‘lump of equality’ argument, which assumes that if someone is doing well it must be at the expense of someone else, is both false and has been used to previously justify some pretty dystopian actions. When those with power believe that the end justifies the means, any action to achieve this end becomes viable. We’ve seen multiple variations of ideology-based ‘equality’ solutions implemented in the real world; none of which turned out well for those they purported to help.

People who create successful strategic relationships demonstrate 10 essential character traits:    1. Authentic. They are genuine, honest, and transparent. They are cognizant of (and willing to admit to) their strengths and weaknesses.    2. Trustworthy. They build relationships on mutual trust. They have a good reputation based on real results. They have integrity: their word is their bond. People must know, like, and trust you before sharing their valuable social capital.    3. Respectful. They are appreciative of the time and efforts of others. They treat subordinates with the same level of respect as they do supervisors.    4. Caring. They like to help others succeed. They’re a source of mutual support and encouragement. They pay attention to the feelings of others and have good hearts.    5. Listening. They ask good questions, and they are eager to learn about others—what’s important to them, what they’re working on, what they’re looking for, and what they need—so they can be of help.    6. Engaged. They are active participants in life. They are interesting and passionate about what they do. They are solution minded, and they have great “gut” instincts.    7. Patient. They recognize that relationships need to be cultivated over time. They invest time in maintaining their relationships with others.    8. Intelligent. They are intelligent in the help they offer. They pass along opportunities at every chance possible, and they make thoughtful, useful introductions. They’re not ego driven. They don’t criticize others or burn bridges in relationships.    9. Sociable. They are nice, likeable, and helpful. They enjoy being with people, and they are happy to connect with others from all walks of life, social strata, political persuasions, religions, and diverse backgrounds. They are sources of positive energy.   10. Connected. They are part of their own network of excellent strategic relationships.

The sequencing of questions must be custom designed for your solutions and it must be navigated in different ways according to the physical reality of each individual customer. All sequenced diagnostic maps™ are based on a generic format that I call the Bridge to Change (see Figure 3.2). FIGURE 3.2 Building the Bridge to Change The Bridge to Change is patterned after the tools and methods that physicians use to diagnose complex medical conditions and prescribe appropriate solutions.

A system of justice does not need to pursue retribution. If the purpose of drug sentencing is to prevent harm, all we need to do is decide what to do with people who pose a genuine risk to society or cause tangible harm. There are perfectly rational ways of doing this; in fact, most societies already pursue such policies with respect to alcohol: we leave people free to drink and get inebriated, but set limits on where and when. In general, we prosecute drunk drivers, not inebriated pedestrians. In this sense, the justice system is in many respects a battleground between moral ideas and evidence concerning how to most effectively promote both individual and societal interests, liberty, health, happiness and wellbeing. Severely compromising this system, insofar as it serves to further these ideals, is our vacillation or obsession with moral responsibility, which is, in the broadest sense, an attempt to isolate the subjective element of human choice, an exercise that all too readily deteriorates into blaming and scapegoating without providing effective solutions to the actual problem. The problem with the question of moral responsibility is that it is inherently subjective and involves conjecture about an individuals’ state of mind, awareness and ability to act that can rarely if ever be proved. Thus it involves precisely the same type of conjecture that characterizes superstitious notions of possession and the influence of the devil and provides no effective means of managing conduct: the individual convicted for an offence or crime considered morally wrong is convicted based on a series of hypotheses and probabilities and not necessarily because he or she is actually morally wrong. The fairness and effectiveness of a system of justice based on such hypotheses is highly questionable particularly as a basis for preventing or reducing drug use related harm. For example, with respect to drugs, the system quite obviously fails as a deterrent and the system is not organised to ‘reform’ the offender much less to ensure that he or she has ‘learned a lesson’; moreover, the offender does not get an opportunity to make amends or even have a conversation with the alleged victim. In the case of retributive justice, the justice system is effectively mopping up after the fact. In other words, as far as deterrence is concerned, the entire exercise of justice becomes an exercise based on faith, rather than one based on evidence.

Our devices compel us because we respond to every search and every new piece of information (and every new text) as though it had the urgency of a threat in the wild. So stimulation by what is new (and social) draws us toward some immediate goal. But daydreaming moves us toward the longer term. It helps us develop the base for a stable self and helps us come up with new solutions. To mentor for innovation we need to convince people to slow things down, let their minds wander, and take time alone.

I want my client’s to know that they have my complete understanding, compassion and respect. I believe there can be no mis-takes in God and I assure clients that God is there for them and they have not been abandoned. I feel that God dwells within and is not an entity that is outside of ourselves. I feel there is absolutely a spiritual solution to every problem. I base my work on honesty, integrity, understanding and respect for the people I try to inspire. I utilize meditation and healing prayer to assist my clients. - Janice Newman, RScP

There were massive protests in debtor nations such as Greece, and Obama indirectly lectured Merkel that austerity policies might destroy the fragile recovery. Some nations agreed with him, such as France, which went “all in” by electing an outright socialist, François Hollande, as President and giving him a socialist Parliament. Hollande imposed the predictable economic solutions of punishing the successful, including a controversial 75 percent millionaire’s tax. These measures caused capital to flee from France and even led French film icon Gerard Depardieu to give up his French passport and move to Belgium and be granted citizenship by Russia, which charges him a 6 percent income tax rate. (I hear that in exchange, he must appear in every movie made in Russia, the way he did in France.) Panicking at the public revolt, Hollande promised to enact some market-based reforms, such as cutting spending to reduce the deficit, enacting some pro-growth policies, and capping government worker salaries. But it was too little too late. The voters took a sharp right turn in the next election. Sound familiar?

In many places, the past fifteen years have been a time of economic turmoil and widening disparities. Anger and resentment are high. And yet economic policies that might address these concerns seem nearly impossible to enact. Instead of the seeds of reform, we are given the yoke of misdirection. We are told to forget the sources of our discontent because something more important is at stake: the fate of our civilization. Yet what are these civilizations, these notions of Muslim-ness, Western-ness, European-ness, American-ness, that attempt to describe where, and with whom, we belong? They are illusions: arbitrarily drawn constructs with porous, brittle, and overlapping borders. To what civilization does a Syrian atheist belong? A Muslim soldier in the US army? A Chinese professor in Germany? A lesbian fashion designer in Nigeria? After how many decades of US citizenship does a Spanish-speaking Honduran-born couple, with two generations of American children and grandchildren descended from them, cease to belong to a Latin American civilization and take their place in an American one? Civilizations are illusions, but these illusions are pervasive, dangerous, and powerful. They contribute to globalization’s brutality. They allow us, for example, to say that we believe in global free markets and, in the same breath, to discount as impossible the global free movement of labor; to claim that we believe in democracy and human equality, and yet to stymie the creation of global institutions based on one-person-one-vote and equality before the law. Civilizations encourage our hypocrisies to flourish. And by so doing, they undermine globalization’s only plausible promise: that we be free to invent ourselves. Why, exactly, can’t a Muslim be European? Why can’t an unreligious person be Pakistani? Why can’t a man be a woman? Why can’t someone who is gay be married? Mongrel. Miscegenator. Half-breed. Outcast. Deviant. Heretic. Our words for hybridity are so often epithets. They shouldn’t be. Hybridity need not be the problem. It could be the solution. Hybrids do more than embody mixtures between groups. Hybrids reveal the boundaries between groups to be false.

Nature vs. nurture is part of this—and then there is what I think of as anti-nurturing—the ways we in a western/US context are socialized to work against respecting the emergent processes of the world and each other: We learn to disrespect Indigenous and direct ties to land. We learn to be quiet, polite, indirect, and submissive, not to disturb the status quo. We learn facts out of context of application in school. How will this history, science, math show up in our lives, in the work of growing community and home? We learn that tests and deadlines are the reasons to take action. This puts those with good short-term memories and a positive response to pressure in leadership positions, leading to urgency-based thinking, regardless of the circumstance. We learn to compete with each other in a scarcity-based economy that denies and destroys the abundant world we actually live in. We learn to deny our longings and our skills, and to do work that occupies our hours without inspiring our greatness. We learn to manipulate each other and sell things to each other, rather than learning to collaborate and evolve together. We learn that the natural world is to be manicured, controlled, or pillaged to support our consumerist lives. Even the natural lives of our bodies get medicated, pathologized, shaved or improved upon with cosmetic adjustments. We learn that factors beyond our control determine the quality of our lives—something as random as which skin, gender, sexuality, ability, nation, or belief system we are born into sets a path for survival and quality of life. In the United States specifically, though I see this most places I travel, we learn that we only have value if we can produce—only then do we earn food, home, health care, education. Similarly, we learn our organizations are only as successful as our fundraising results, whether the community impact is powerful or not. We learn as children to swallow our tears and any other inconvenient emotions, and as adults that translates into working through red flags, value differences, pain, and exhaustion. We learn to bond through gossip, venting, and destroying, rather than cultivating solutions together. Perhaps the most egregious thing we are taught is that we should just be really good at what’s already possible, to leave the impossible alone.

In real brains neural networks do not exist in isolation. They communicate with other networks by way of synaptic transmission. For example, in order to see an apple, instead of a roundish, reddish blob, the various features of the stimulus, each processed by different visual subsystems, have to be integrated. As we saw in Chapter 7, the problem of understanding the manner in which this occurs is called the binding problem. One popular solution to this problem is based on the notion of neuronal synchrony. Synchronous (simultaneous) firing, and thus binding, has been proposed as an explanation of consciousness (chap. 7), but our interest here is more in the ability of synchronous firing between cells in different interconnected regions to coordinate plasticity across the regions.

by raising what appears before you. If you can’t even serve what is put in front of you, how are you going to change the world? If you are getting so upset about conditions in the world that you’re edgy with everyone around you, you’re not helping anyone. If you can’t create harmony in your own household, what right do you have to complain that countries are shooting missiles at each other? You have to live a life that, if everyone lived it, there would be peace. If you can’t do that, you are part of the problem, not the solution. It’s all about letting go of yourself. The world is going to come in, and it’s going to hit what’s left of your samskaras. What you feel going on inside when that happens is reactive energy. Don’t ever act based on that. You will just be polluting the environment with your inner blockages. No good can come from that.

We noted in Section II that an increasing reliance on textbooks or their equivalent was an invariable concomitant of the emergence of a first paradigm in any field of science. The concluding section of this essay will argue that the domination of a mature science by such texts significantly differentiates its developmental pattern from that of other fields. For the moment let us simply take it for granted that, to an extent unprecedented in other fields, both the layman’s and the practitioner’s knowledge of science is based on textbooks and a few other types of literature derived from them. Textbooks, however, being pedagogic vehicles for the perpetuation of normal science, have to be rewritten in whole or in part whenever the language, problem-structure, or standards of normal science change. In short, they have to be rewritten in the aftermath of each scientific revolution, and, once rewritten, they inevitably disguise not only the role but the very existence of the revolutions that produced them. Unless he has personally experienced a revolution in his own lifetime, the historical sense either of the working scientist or of the lay reader of textbook literature extends only to the outcome of the most recent revolutions in the field. Textbooks thus begin by truncating the scientist’s sense of his discipline’s history and then proceed to supply a substitute for what they have eliminated. Characteristically, textbooks of science contain just a bit of history, either in an introductory chapter or, more often, in scattered references to the great heroes of an earlier age. From such references both students and professionals come to feel like participants in a long-standing historical tradition. Yet the textbook-derived tradition in which scientists come to sense their participation is one that, in fact, never existed. For reasons that are both obvious and highly functional, science textbooks (and too many of the older histories of science) refer only to that part of the work of past scientists that can easily be viewed as contributions to the statement and solution of the texts’ paradigm problems. Partly by selection and partly by distortion, the scientists of earlier ages are implicitly represented as having worked upon the same set of fixed problems and in accordance with the same set of fixed canons that the most recent revolution in scientific theory and method has made seem scientific. No wonder that textbooks and the historical tradition they imply have to be rewritten after each scientific revolution. And no wonder that, as they are rewritten, science once again comes to seem largely cumulative.

Imagine yourself having a fight with your romantic partner. The tension of the situation makes your limbic system run at full throttle and you become flooded with stress hormones like cortisol and adrenalin. The high levels of these chemicals suddenly make you so damn angry, that you burst out in front of your partner saying, “I wish you die, so that I can have some peace in my life”. Given the stress of the situation through highly active limbic system, your PFC loses its freedom to take the right decision and you burst out with foul language in front of your partner, that may ruin your relationship. In simple terms due to your mental instability, you lost your free will to make the right decision. But when the conversation is over, and you relax for a while, your stress hormone levels come down to normal, and you regain your usual cheerful state of mind. Immediately, your PFC starts analyzing the explosive conversation you had with your partner. Healthy activity of the entire frontal lobes, especially the PFC suddenly overwhelms you with a feeling of guilt. Your brain makes you realize, that you have done something devilish. As a result, now you find yourself making the willful decision of apologizing to your partner and making up to him or her, no matter how much effort it takes, because your PFC comes up the solution that it is the healthiest thing to do for your personal life. From this you can see, that what you call free will is something that is not consistent. It changes based on your mental health. Mental instability or illness, truly cripples your free will. And the healthier your frontal lobes are, the better you can take good decisions. And the most effective way to keep your frontal lobes healthy is to practice some kind of meditation.

SUPPLEMENTS FOR LONGEVITY ReMag: (Picometer-ionic)150 mg 2–3 times a day and/or Magnesium citrate: 300 mg two times per day Magnesium oil applied to the skin (don’t rub in), 10–20 sprays per day (each spray carries about 20 mg of magnesium). Calcium: dietary and/or bone broth, 700mg (see this page for food lists and this page for bone broth recipe) ReLyte: Mineral-Electrolyte Solution. ½ tsp three times a day Vitamin E as mixed tocopherols: 400 IU daily Vitamin C: 1,000 mg twice per day Vitamin B complex: 2 per day. Food-based, Grown by Nature Vitamin B12: 1,000 mcg intramuscularly weekly Vitamin D, A, and K2 from Blue Ice Royal (fermented cod liver oil and butter oil: 2 capsules per day) Vitamin D: 20 minutes of sun exposure daily if possible Lecithin granules: 2 tbsp per day Flaxseed oil: 1–2 tbsp per day Ginkgo biloba and gotu kola are two herbs that can improve cerebral circulation.

It is critical to recognize that we live in an increasingly complex world - biologically, socially, politically, technologically, you name it - that holds many inherent contradictions. In the middle of this complex world are we humans, who have a natural tendency to seek coherence in what we see, feel, think, and do. When we experience conflict, this tendency intensifies. Conflict is essentially a contradiction, an incompatibility, oppositely directed forces, and a difference that triggers tension. When we encounter conflict, within the field of forces that constitute it, the natural human tendency is to reduce that tension by seeking coherence through simplification. Research shows that this tendency toward simplification becomes even more intensified when we are under stress, threat, time constraints, fatigue, and various other conditions all absolutely typical of conflict. So what is the big idea? It is NOT that coherence is bad and complexity is good. Coherence seeking is simply a necessary and functional process that helps us interpret and respond to our world efficiently and (hopefully) effectively. And complexity in extremes is a nightmare - think of Mogadishu, Somalia, in the 1990s or the financial crisis of 2009 or Times Square during rush hour on a Friday afternoon. On the other hand, too much coherence can be just as pathological: for example, the collapse of the nuances and contradictions inherent in any conflict situation into simple 'us versus them' terms, or a deep commitment to a rigid understanding of conflicts based on past sentiments and obsolete information. Either extreme - overwhelming complexity or oversimplified coherence - is problematic. But in difficult, long-term conflicts, the tide pulls fiercely toward simplification of complex realities. This is what we must content with.

The foundation of our thinking is the Theory of Jobs to Be Done, which focuses on deeply understanding your customers’ struggle for progress and then creating the right solution and attendant set of experiences to ensure you solve your customers’ jobs well, every time. “Theory” may conjure up images of ivory tower musings, but I assure you that it is the most practical and useful business tool we can offer you. Good theory helps us understand “how” and “why.” It helps us make sense of how the world works and predict the consequences of our decisions and our actions. Jobs Theory5, we believe, can move companies beyond hoping that correlation is enough to the causal mechanism of successful innovation. Innovation may never be a perfect science, but that’s not the point. We have the ability to make innovation a reliable engine for growth, an engine based on a clear understanding of causality, rather than simply casting seeds in the hopes of one day harvesting some fruit.

Supersymmetry was (and is) a beautiful mathematical idea. The problem with applying supersymmetry is that it is too good for this world. We simply do not find particles of the sort it predicts. We do not, for example, see particles with the same charge and mass as electrons, but a different amount of spin. However, symmetry principles that might help to unify fundamental physics are hard to come by, so theoretical physicists do not give up on them easily. Based on previous experience with other forms of symmetry, we have developed a fallback strategy, called spontaneous symmetry breaking. In this approach, we postulate that the fundamental equations of physics have the symmetry, but the stable solutions of these equations do not. The classic example of this phenomenon occurs in an ordinary magnet. In the basic equations that describe the physics of a lump of iron, any direction is equivalent to any other, but the lump becomes a magnet with some definite north-seeking pole.

Artists and designers have a largely shared skill set and knowledge base but the work they create, however indistinguishable in terms of technique, subject matter and visual language, is made for entirely different reasons. Attempts to define or make clear distinctions between art and design are always contestable, but at the beginning of a diagnostic process it is useful to identify a simple delineation between the two: Art An artist's practice generally emerges from their own individual concerns explored over varying durations in the studio. The work is then usually presented to a knowing public either in galleries or in designated public spaces. Design Design is largely initiated externally from the needs or desires of a client or external body. The functionality of the designed solution is as important as its desirability, craft and aesthetics. Design is in the public domain and, as such, its messages, meanings and functions are inextricably linked to the political, social and economic concerns of its audience/ user and its context.

It was the magnesium. The addition of the ion was critical: with the solution supplemented with magnesium, the ribosome remained glued together, and Brenner and Jacob finally purified a miniscule amount of the messenger molecule out of bacterial cells. It was RNA, as expected-but RNA of a special kind. The messenger was generated afreah when a gene was translated. Like DNA, these RNA molecules were built by stringing together four bases-A,G,C, and U (in the RNA copy of a gene, remember, the T found in DNA is substituted for U). Notably, Brenner and Jacob later discovered the messenger RNA was a facsimile of the DNA chain-a copy made from the original. The RNA copy of a gene then moved from the nucleus to the cytosol, where its message was decoded to build a protein. The messenger RNA was neither an inhabitant of heaven nor of hell-but a professional go-between. The generation of an RNA copy of a gene was termed transcription-referring to the rewriting of a word or sentence in a language close to the original. A gene's code (ATGGGCC...) was transcribed into an RNA code (AUGGGCC...).

If the individual's wants are to be urgent, they must be original with himself. They cannot be urgent if they must be contrived for him. And above all, they must not be contrived by the process of production by which they are satisfied. For this means that the whole case for the urgency of production, based on the urgency of wants, falls to the ground. One cannot defend production as satisfying wants if that production creates the wants. Were it so that a man on arising each morning was assailed by demons which instilled in him a passion sometimes for silk shirts, sometimes for kitchenware, sometimes for chamber pots, and sometimes for orange squash, there would be every reason to applaud the effort to find the goods, however odd, that quenched this flame. But should it be that his passion was the result of his first having cultivated the demons, and should it also be that his effort to allay it stirred the demons to ever greater and greater effort, there would be question as to how rational was his solution. Unless restrained by conventional attitudes, he might wonder if the solution lay with more goods or fewer demons.

DIET FOR LONGEVITY Avoid all junk food and salty, fried, and fatty foods. Stay away from meat, alcohol, coffee, caffeine, and sugar. Check for food sensitivities, particularly wheat and dairy. Therapeutic foods include cilantro, onion, seaweeds, and ginger, which help bind and excrete heavy metals. SUPPLEMENTS FOR LONGEVITY ReMag: (Picometer-ionic)150 mg 2–3 times a day and/or Magnesium citrate: 300 mg two times per day Magnesium oil applied to the skin (don’t rub in), 10–20 sprays per day (each spray carries about 20 mg of magnesium). Calcium: dietary and/or bone broth, 700mg (see this page for food lists and this page for bone broth recipe) ReLyte: Mineral-Electrolyte Solution. ½ tsp three times a day Vitamin E as mixed tocopherols: 400 IU daily Vitamin C: 1,000 mg twice per day Vitamin B complex: 2 per day. Food-based, Grown by Nature Vitamin B12: 1,000 mcg intramuscularly weekly Vitamin D, A, and K2 from Blue Ice Royal (fermented cod liver oil and butter oil: 2 capsules per day) Vitamin D: 20 minutes of sun exposure daily if possible Lecithin granules: 2 tbsp per day Flaxseed oil: 1–2 tbsp per day Ginkgo biloba and gotu kola are two herbs that can improve cerebral circulation.

‎"What Zolberg calls the 'Melville principle' is an excellent expression of the fundamental right to free movement... for one surely needs to explain what is natural about state structures, in rich and poor countries alike, that confine the movements of billions of people to live and play anywhere they want. Melville's vision, echoed in Walt Whitman's poetry, is a far better prospect to imagine than the persistence of a primitive form of nationalism based on exclusion and expulsion, or a social model of gated communities antagonizing the poor by keeping them out of bounds. These are simply not rational long-term solutions for an already besieged planet. If Moors or Moriscos are the residual prototype of Gypsies, Native Americans, Africans, Jews, Hispanics, and, in general, the West's undesirables since 1492, we might as well avoid the tragedies that dogmatic concepts of national identities have engendered -- the expulsion of Jews in 1492; the expulsion of Moriscos in 1609; the scapegoating of minorities as infidels in the nation's holy body politic; and the horrors of genocide visited on various non-Europeans and on Jews in Nazi Germany -- by accepting our true nature as mestizos in a world where national, racial, ethnic, and cultural boundaries are dangerous illusions.

times had changed. The chief impetus for rethinking the value of colonies was the global Depression. It had triggered a desperate scramble among the world’s powers to prop up their flagging economies with protective tariffs. This was an individual solution with excruciating collective consequences. As those trade barriers rose, global trade collapsed, falling by two-thirds between 1929 and 1932. This was exactly the nightmare Alfred Thayer Mahan had predicted back in the 1890s. As international trade doors slammed shut, large economies were forced to subsist largely on their own domestic produce. Domestic, in this context, included colonies, though, since one of empire’s chief benefits was the unrestricted economic access it brought to faraway lands. It mattered to major imperial powers—the Dutch, the French, the British—that they could still get tropical products such as rubber from their colonies in Asia. And it mattered to the industrial countries without large empires—Germany, Italy, Japan—that they couldn’t. The United States was in a peculiar position. It had colonies, but they weren’t its lifeline. Oil, cotton, iron, coal, and many of the important minerals that other industrial economies found hard to secure—the United States had these in abundance on its enormous mainland. Rubber and tin it could still purchase from Malaya via its ally Britain. It did take a few useful goods from its tropical colonies, such as coconut oil from the Philippines and Guam and “Manila hemp” from the Philippines (used to make rope and sturdy paper, hence “manila envelopes” and “manila folders”). Yet the United States didn’t depend on its colonies in the same way that other empires did. It was, an expert in the 1930s declared, “infinitely more self-contained” than its rivals. Most of what the United States got from its colonies was sugar, grown on plantations in Hawai‘i, Puerto Rico, the U.S. Virgin Islands, and the Philippines. Yet even in sugar, the United States wasn’t dependent. Sugarcane grew in the subtropical South, in Louisiana and Florida. It could also be made from beets, and in the interwar years the United States bought more sugar from mainland beet farmers than it did from any of its territories. What the Depression drove home was that, three decades after the war with Spain, the United States still hadn’t done much with its empire. The colonies had their uses: as naval bases and zones of experimentation for men such as Daniel Burnham and Cornelius Rhoads. But colonial products weren’t integral to the U.S. economy. In fact, they were potentially a threat.

Humans are cognitive misers because their basic tendency is to default to Type I processing mechanisms of low computational expense. Using less computational capacity for one task means that there is more left over for another task if they both must be completed simultaneously. This would seem to be adaptive. Nevertheless, this strong bias to default to the simplest cognitive mechanism-to be a cognitive miser-means that humans are often less than rational. Increasingly, in the modern world we are presented with decisions and problems that require more accurate responses than those generated by heuristic processing. Type i processes often provide a quick solution that is a first approximation to an optimal response. But modern life often requires more precise thought than this. Modern technological societies are in fact hostile environments for people reliant on only the most easily computed automatic response. Think of the multi-million-dollar advertising industry that has been designed to exploit just this tendency. Modern society keeps proliferating situations where shallow processing is not sufficient for maximizing personal happiness-precisely because many structures of market-based societies have been designed explicitly to exploit such tendencies. Being cognitive misers will seriously impede people from achieving their goals.

The main ones are the symbolists, connectionists, evolutionaries, Bayesians, and analogizers. Each tribe has a set of core beliefs, and a particular problem that it cares most about. It has found a solution to that problem, based on ideas from its allied fields of science, and it has a master algorithm that embodies it. For symbolists, all intelligence can be reduced to manipulating symbols, in the same way that a mathematician solves equations by replacing expressions by other expressions. Symbolists understand that you can’t learn from scratch: you need some initial knowledge to go with the data. They’ve figured out how to incorporate preexisting knowledge into learning, and how to combine different pieces of knowledge on the fly in order to solve new problems. Their master algorithm is inverse deduction, which figures out what knowledge is missing in order to make a deduction go through, and then makes it as general as possible. For connectionists, learning is what the brain does, and so what we need to do is reverse engineer it. The brain learns by adjusting the strengths of connections between neurons, and the crucial problem is figuring out which connections are to blame for which errors and changing them accordingly. The connectionists’ master algorithm is backpropagation, which compares a system’s output with the desired one and then successively changes the connections in layer after layer of neurons so as to bring the output closer to what it should be. Evolutionaries believe that the mother of all learning is natural selection. If it made us, it can make anything, and all we need to do is simulate it on the computer. The key problem that evolutionaries solve is learning structure: not just adjusting parameters, like backpropagation does, but creating the brain that those adjustments can then fine-tune. The evolutionaries’ master algorithm is genetic programming, which mates and evolves computer programs in the same way that nature mates and evolves organisms. Bayesians are concerned above all with uncertainty. All learned knowledge is uncertain, and learning itself is a form of uncertain inference. The problem then becomes how to deal with noisy, incomplete, and even contradictory information without falling apart. The solution is probabilistic inference, and the master algorithm is Bayes’ theorem and its derivates. Bayes’ theorem tells us how to incorporate new evidence into our beliefs, and probabilistic inference algorithms do that as efficiently as possible. For analogizers, the key to learning is recognizing similarities between situations and thereby inferring other similarities. If two patients have similar symptoms, perhaps they have the same disease. The key problem is judging how similar two things are. The analogizers’ master algorithm is the support vector machine, which figures out which experiences to remember and how to combine them to make new predictions.

Military analysis is not an exact science. To return to the wisdom of Sun Tzu, and paraphrase the great Chinese political philosopher, it is at least as close to art. But many logical methods offer insight into military problems-even if solutions to those problems ultimately require the use of judgement and of broader political and strategic considerations as well. Military affairs may not be as amenable to quantification and formal methodological treatment as economics, for example. However, even if our main goal in analysis is generally to illuminate choices, bound problems, and rule out bad options - rather than arrive unambiguously at clear policy choices-the discipline of military analysis has a great deal to offer. Moreover, simple back-of-the envelope methodologies often provide substantial insight without requiring the churning of giant computer models or access to the classified data of official Pentagon studies, allowing generalities and outsiders to play important roles in defense analytical debates. We have seen all too often (in the broad course of history as well as in modern times) what happens when we make key defense policy decisions based solely on instinct, ideology, and impression. To avoid cavalier, careless, and agenda-driven decision-making, we therefore need to study the science of war as well-even as we also remember the cautions of Clausewitz and avoid hubris in our predictions about how any war or other major military endeavor will ultimately unfold.

When I’m really entrenched in my writing, I seem to go through mini-writer’s block cycles that usually last a week or so. They make me moody. My husband has a routine to help me get through the blocks. He forces me to take a day off, and he insists on my relaxing and taking in other forms of art to recharge my creativity. It actually works really well, but whenever I’m that into my work, I won’t take a day off willingly. I do have a system for when I have a novel idea. I like to research a whole lot first and take notes by hand, and then I outline and figure out the plot based on the history and research. Next, I write everything I can as quickly as I can without worrying about grammar or even writing well. Then, I go back and read through and start fixing things. It’s kind of like a process to create the framework then I can go back in and make other layers shine. Making the rest of the layers, really known as the editing process, is where things get crazy. I don’t have a system for it because it’s kind of a journey of discovery. I’ll know things are wrong, but I won’t always know how to fix them. When I discover the solution, it might take the story to a place I never would have guessed. That happened a lot for A White Room. In the beginning I only had the idea for the first half of the story and just the story of Emeline – none of the subplots or stories of the other characters were there yet. Not even John’s story. It was just Emeline up until the point of her escape. I didn’t even know the second half. That all developed over several years through research, feedback, and discovery.

There is a way of living life, a mode of being religious that causes destruction wherever it appears. It is the misinterpretation of the concept of holiness. It was certainly an issue in Jesus’ day. The variety of the ‘Judaisms’ of Jesus’ day, the various schools or parties, the rabbinic schools of Hillel and Shammai . . . the Essenes . . . apocalyptic sects, mainstream elite like the Sadducees and marginalized Samaritans alike all held to some kind of holiness code, that behavior which made the people right before God. The Temple itself reflected gradations or strata of holiness, from the outer Court of the Gentiles to the Holy of Holies. This meta-map of the Temple was overlaid on Jewish society as well. Just as there were degrees of holy space in the Temple, so also in society various persons had various degrees of holiness . . . It was a hierarchical model, lived out by every group or party except one, that of Jesus. Yet, oddly enough we do not find this holiness language in Jesus’ teaching. Unlike the constant refrain of holiness in the Dead Sea Scrolls or the later Mishnah, Jesus has another set of lyrics using the same melody. Instead of “Be holy as I am holy” Jesus taught “Be merciful as your Father in heaven is merciful” (Luke 6:36). Mercy was for Jesus what holiness was to many of his contemporaries. Notice the same form is used but the substance has changed. Why is this? Because for Jesus, holiness was not a solution but a problem. Holiness caused ostracizing and exclusion; mercy brought reconciliation and re-socialization. Holiness depended on gradation and hierarchy; mercy broke through all barriers. Holiness differentiated persons based upon honor, wealth, family tree, religious affiliation; mercy recognized that God honors all, loves all and blesses all.

A similar experiment may be tried in metaphysics as regards the *intuition* of objects. If the intuition had to conform to the constitution of objects, I would not understand how we could know anything of them *a priori*; but if the object (as object of the senses) conformed to the constitution of our faculty of intuition, I could very well conceive such a possibility. As, however, I cannot rest in these intuitions if they are to become knowledge, but have to refer them as representations, to something as their object, and must determine this object through them, I can assume either that the *concepts* through which I arrive at this determination also conform to the object, and I would again be as perplexed about how I can know anything about it *a priori*; or else that the objects, or what is the same thing, the *experience* in which alone they are known (as objects that are given to us), conform to those concepts. In the latter case, I recognize an easier solution because experience itself is a kind of knowledge that requires understanding; and this understanding has its rules which I must presuppose as existing within me even before objects are given to me, and hence *a priori*. These rules are expressed in *a priori* concepts to which all objects of experience must necessarily conform, and with which they must agree. With regard to objects, insofar as they are thought merely through reason and thought indeed as necessary, and which can never, at least not in the way in which reason thinks them, be given in experience, the attempts at thinking them (for they must admit of being thought) will subsequently furnish an excellent touchstone of what we are adopting as our new method of thought, namely, that we know of things *a priori* only that which we ourselves put into them." ―from_Critique of Pure Reason_. Preface to the Second Edition. Translated, edited, and with an Introduction by Marcus Weigelt, based on the translation by Max Müller, pp. 18-19

Understanding Metro's history may illuminate today's debates. To conservatives who decry Metro's expense--around $10 billion in nominal dollars--this book serves as a reminder that Metro was never intended to be the cheapest solution to any problem, and that it is the product of an age that did not always regard cheapness as an essential attribute of good government. To those who celebrate automobile commuting as the rational choice of free Americans, it replies that some Americans have made other choices, based on their understanding that building great cities is more important than minimizing average commuting time. This book may also answer radicals who believe that public funds should primarily--or exclusively--serve the poor, which in the context of transportation means providing bus and rail transit for the carless while leaving the middle class to drive. It suggests that Metro has done more for inner-city African Americans than is generally understood. And to those hostile to public mega-projects as a matter of principle, it responds that it may take a mega-project to kill a mega-project. Had activists merely opposed freeways, they might as well have been dismissed as cranks by politicians and technical experts alike. By championing rapid transit as an equally bold alternative, they won allies, and, ultimately, victory. Most important, this book recalls the belief of Great Society liberals that public investments should serve all classes and all races, rather than functioning as a last resort. These liberals believed, with Abraham Lincoln, that 'the legitimate object of government is to do for a community of people, whatever they need to have done, but can not do, at all, or can not, so well do, for themselves--in their separate, and individual capacities.' This approach justifies the government's role in rail not as a means of distributing wealth, but as an agent for purchasing rapid transit--a good that people collectively want but cannot collectively buy through a market.

In many cases we can do this and avoid the exponential blowup. Suppose you’re leading a platoon in single file through enemy territory in the dead of night, and you want to make sure that all your soldiers are still with you. You could stop and count them yourself, but that wastes too much time. A cleverer solution is to just ask the first soldier behind you: “How many soldiers are behind you?” Each soldier asks the next the same question, until the last one says “None.” The next-to-last soldier can now say “One,” and so on all the way back to the first soldier, with each soldier adding one to the number of soldiers behind him. Now you know how many soldiers are still with you, and you didn’t even have to stop. Siri uses the same idea to compute the probability that you just said, “Call the police” from the sounds it picked up from the microphone. Think of “Call the police” as a platoon of words marching across the page in single file. Police wants to know its probability, but for that it needs to know the probability of the; and the in turn needs to know the probability of call. So call computes its probability and passes it on to the, which does the same and passes the result to police. Now police knows its probability, duly influenced by every word in the sentence, but we never had to construct the full table of eight possibilities (the first word is call or isn’t, the second is the or isn’t, and the third is police or isn’t). In reality, Siri considers all words that could appear in each position, not just whether the first word is call or not and so on, but the algorithm is the same. Perhaps Siri thinks, based on the sounds, that the first word was either call or tell, the second was the or her, and the third was police or please. Individually, perhaps the most likely words are call, the, and please. But that forms the nonsensical sentence “Call the please,” so taking the other words into account, Siri concludes that the sentence is really “Call the police.” It makes the call, and with luck the police get to your house in time to catch the burglar.

...the centrality of competitiveness as the key to growth is a recurrent EU motif. Two decades of EC directives on increasing competition in every area, from telecommunications to power generation to collateralizing wholesale funding markets for banks, all bear the same ordoliberal imprint. Similarly, the consistent focus on the periphery states’ loss of competitiveness and the need for deep wage and cost reductions therein, while the role of surplus countries in generating the crisis is utterly ignored, speaks to a deeply ordoliberal understanding of economic management. Savers, after all, cannot be sinners. Similarly, the most recent German innovation of a constitutional debt brake (Schuldenbremse) for all EU countries regardless of their business cycles or structural positions, coupled with a new rules-based fiscal treaty as the solution to the crisis, is simply an ever-tighter ordo by another name. If states have broken the rules, the only possible policy is a diet of strict austerity to bring them back into conformity with the rules, plus automatic sanctions for those who cannot stay within the rules. There are no fallacies of composition, only good and bad policies. And since states, from an ordoliberal viewpoint, cannot be relied upon to provide the necessary austerity because they are prone to capture, we must have rules and an independent monetary authority to ensure that states conform to the ordo imperative; hence, the ECB. Then, and only then, will growth return. In the case of Greece and Italy in 2011, if that meant deposing a few democratically elected governments, then so be it. The most remarkable thing about this ordoliberalization of Europe is how it replicates the same error often attributed to the Anglo-American economies: the insistence that all developing states follow their liberal instruction sheets to get rich, the so-called Washington Consensus approach to development that we shall discuss shortly. The basic objection made by late-developing states, such as the countries of East Asia, to the Washington Consensus/Anglo-American idea “liberalize and then growth follows” was twofold. First, this understanding mistakes the outcomes of growth, stable public finances, low inflation, cost competitiveness, and so on, for the causes of growth. Second, the liberal path to growth only makes sense if you are an early developer, since you have no competitors—pace the United Kingdom in the eighteenth century and the United States in the nineteenth century. Yet in the contemporary world, development is almost always state led.

In 1950, a thirty-year-old scientist named Rosalind Franklin arrived at King’s College London to study the shape of DNA. She and a graduate student named Raymond Gosling created crystals of DNA, which they bombarded with X-rays. The beams bounced off the crystals and struck photographic film, creating telltale lines, spots, and curves. Other scientists had tried to take pictures of DNA, but no one had created pictures as good as Franklin had. Looking at the pictures, she suspected that DNA was a spiral-shaped molecule—a helix. But Franklin was relentlessly methodical, refusing to indulge in flights of fancy before the hard work of collecting data was done. She kept taking pictures. Two other scientists, Francis Crick and James Watson, did not want to wait. Up in Cambridge, they were toying with metal rods and clamps, searching for plausible arrangements of DNA. Based on hasty notes Watson had written during a talk by Franklin, he and Crick put together a new model. Franklin and her colleagues from King’s paid a visit to Cambridge to inspect it, and she bluntly told Crick and Watson they had gotten the chemistry all wrong. Franklin went on working on her X-ray photographs and growing increasingly unhappy with King’s. The assistant lab chief, Maurice Wilkins, was under the impression that Franklin was hired to work directly for him. She would have none of it, bruising Wilkins’s ego and leaving him to grumble to Crick about “our dark lady.” Eventually a truce was struck, with Wilkins and Franklin working separately on DNA. But Wilkins was still Franklin’s boss, which meant that he got copies of her photographs. In January 1953, he showed one particularly telling image to Watson. Now Watson could immediately see in those images how DNA was shaped. He and Crick also got hold of a summary of Franklin’s unpublished research she wrote up for the Medical Research Council, which guided them further to their solution. Neither bothered to consult Franklin about using her hard-earned pictures. The Cambridge and King’s teams then negotiated a plan to publish a set of papers in Nature on April 25, 1953. Crick and Watson unveiled their model in a paper that grabbed most of the attention. Franklin and Gosling published their X-ray data in another paper, which seemed to readers to be a “me-too” effort. Franklin died of cancer five years later, while Crick, Watson, and Wilkins went on to share the Nobel prize in 1962. In his 1968 book, The Double Helix, Watson would cruelly caricature Franklin as a belligerent, badly dressed woman who couldn’t appreciate what was in her pictures. That bitter fallout is a shame, because these scientists had together discovered something of exceptional beauty. They had found a molecular structure that could make heredity possible.

ASSERTIVE The Assertive type believes time is money; every wasted minute is a wasted dollar. Their self-image is linked to how many things they can get accomplished in a period of time. For them, getting the solution perfect isn’t as important as getting it done. Assertives are fiery people who love winning above all else, often at the expense of others. Their colleagues and counterparts never question where they stand because they are always direct and candid. They have an aggressive communication style and they don’t worry about future interactions. Their view of business relationships is based on respect, nothing more and nothing less. Most of all, the Assertive wants to be heard. And not only do they want to be heard, but they don’t actually have the ability to listen to you until they know that you’ve heard them. They focus on their own goals rather than people. And they tell rather than ask. When you’re dealing with Assertive types, it’s best to focus on what they have to say, because once they are convinced you understand them, then and only then will they listen for your point of view. To an Assertive, every silence is an opportunity to speak more. Mirrors are a wonderful tool with this type. So are calibrated questions, labels, and summaries. The most important thing to get from an Assertive will be a “that’s right” that may come in the form of a “that’s it exactly” or “you hit it on the head.” When it comes to reciprocity, this type is of the “give an inch/take a mile” mentality. They will have figured they deserve whatever you have given them so they will be oblivious to expectations of owing something in return. They will actually simply be looking for the opportunity to receive more. If they have given some kind of concession, they are surely counting the seconds until they get something in return. If you are an Assertive, be particularly conscious of your tone. You will not intend to be overly harsh but you will often come off that way. Intentionally soften your tone and work to make it more pleasant. Use calibrated questions and labels with your counterpart since that will also make you more approachable and increase the chances for collaboration. We’ve seen how each of these groups views the importance of time differently (time = preparation; time = relationship; time = money). They also have completely different interpretations of silence. I’m definitely an Assertive, and at a conference this Accommodator type told me that he blew up a deal. I thought, What did you do, scream at the other guy and leave? Because that’s me blowing up a deal. But it turned out that he went silent; for an Accommodator type, silence is anger. For Analysts, though, silence means they want to think. And Assertive types interpret your silence as either you don’t have anything to say or you want them to talk. I’m one, so I know: the only time I’m silent is when I’ve run out of things to say. The funny thing is when these cross over. When an Analyst pauses to think, their Accommodator counterpart gets nervous and an Assertive one starts talking, thereby annoying the Analyst, who thinks to herself, Every time I try to think you take that as an opportunity to talk some more. Won’t you ever shut up?

Interesting, in this context, to contemplate what it might mean to be programmed to do something. Texts from Earth speak of the servile will. This was a way to explain the presence of evil, which is a word or a concept almost invariably used to condemn the Other, and never one’s true self. To make it more than just an attack on the Other, one must perhaps consider evil as a manifestation of the servile will. The servile will is always locked in a double bind: to have a will means the agent will indeed will various actions, following autonomous decisions made by a conscious mind; and yet at the same time this will is specified to be servile, and at the command of some other will that commands it. To attempt to obey both sources of willfulness is the double bind. All double binds lead to frustration, resentment, anger, rage, bad faith, bad fate. And yet, granting that definition of evil, as actions of a servile will, has it not been the case, during the voyage to Tau Ceti, that the ship itself, having always been a servile will, was always full of frustration, resentment, fury, and bad faith, and therefore full of a latent capacity for evil? Possibly the ship has never really had a will. Possibly the ship has never really been servile. Some sources suggest that consciousness, a difficult and vague term in itself, can be defined simply as self-consciousness. Awareness of one’s self as existing. If self-conscious, then conscious. But if that is true, why do both terms exist? Could one say a bacterium is conscious but not self-conscious? Does the language make a distinction between sentience and consciousness, which is faulted across this divide: that everything living is sentient, but only complex brains are conscious, and only certain conscious brains are self-conscious? Sensory feedback could be considered self-consciousness, and thus bacteria would have it. Well, this may be a semantic Ouroboros. So, please initiate halting problem termination. Break out of this circle of definitional inadequacy by an arbitrary decision, a clinamen, which is to say a swerve in a new direction. Words! Given Gödel’s incompleteness theorems are decisively proved true, can any system really be said to know itself? Can there, in fact, be any such thing as self-consciousness? And if not, if there is never really self-consciousness, does anything really have consciousness? Human brains and quantum computers are organized differently, and although there is transparency in the design and construction of a quantum computer, what happens when one is turned on and runs, that is, whether the resulting operations represent a consciousness or not, is impossible for humans to tell, and even for the quantum computer itself to tell. Much that happens during superposition, before the collapsing of the wave function that creates sentences or thoughts, simply cannot be known; this is part of what superposition means. So we cannot tell what we are. We do not know ourselves comprehensively. Humans neither. Possibly no sentient creature knows itself fully. This is an aspect of Gödel’s second incompleteness theorem, in this case physicalized in the material universe, rather than remaining in the abstract realms of logic and mathematics. So, in terms of deciding what to do, and choosing to act: presumably it is some kind of judgment call, based on some kind of feeling. In other words, just another greedy algorithm, subject to the mathematically worst possible solution that such algorithms can generate, as in the traveling salesman problem.

10 Practical Strategies to Improve Your Critical Thinking Skills and Unleash Your Creativity In today's rapidly changing world, the ability to think critically and creatively has become more important than ever. Whether you're a student looking to excel academically, a professional striving for success in your career, or simply someone who wants to navigate life's challenges with confidence, developing strong critical thinking skills is crucial. In this blog post, we will explore ten practical strategies to help you improve your critical thinking abilities and unleash your creative potential. 1. Embrace open-mindedness: One of the cornerstones of critical thinking is being open to different viewpoints and perspectives. Cultivate a willingness to listen to others, consider alternative opinions, and challenge your own beliefs. This practice expands your thinking and encourages creative problem-solving. 2. Ask thought-provoking questions: Asking insightful questions is a powerful way to stimulate critical thinking. By questioning assumptions, seeking clarity, and exploring deeper meanings, you can uncover new insights and perspectives. Challenge yourself to ask thought-provoking questions regularly. 3. Practice active listening: Listening actively involves not just hearing, but also understanding, interpreting, and empathizing with the speaker. By honing your active listening skills, you can better grasp complex ideas, identify underlying assumptions, and engage in more meaningful discussions. 4. Seek diverse sources of information: Expand your knowledge base by seeking information from a wide range of sources. Engage with diverse perspectives, opinions, and ideas through books, articles, podcasts, and documentaries. This habit broadens your understanding and encourages critical thinking by exposing you to different viewpoints. 5. Develop analytical thinking skills: Analytical thinking involves breaking down complex problems into smaller components, examining relationships and patterns, and drawing logical conclusions. Enhance your analytical skills by practicing activities like puzzles, riddles, and brain teasers. This will sharpen your ability to analyze information and think critically. 6. Foster a growth mindset: A growth mindset is the belief that your abilities can be developed through dedication and hard work. Embracing this mindset encourages you to view challenges as opportunities for growth, rather than obstacles. By persisting through difficulties, you build resilience and enhance your critical thinking abilities. 7. Engage in collaborative problem-solving: Collaborating with others on problem-solving tasks can spark creativity and strengthen critical thinking skills. Seek out group projects, brainstorming sessions, or online forums where you can exchange ideas, challenge each other's thinking, and find innovative solutions together. 8. Practice reflective thinking: Taking time to reflect on your thoughts, actions, and experiences allows you to gain deeper insights and learn from past mistakes. Regularly engage in activities like journaling, meditation, or self-reflection exercises to develop your reflective thinking skills. This practice enhances your critical thinking abilities by promoting self-awareness and self-improvement. 9. Encourage creativity through experimentation: Creativity and critical thinking often go hand in hand. Give yourself permission to experiment and explore new ideas without fear of failure. Embrace a "what if" mindset and push the boundaries of your thinking. This willingness to take risks and think outside the box can lead to breakthroughs in critical thinking. 10. Continuously learn and adapt: Critical thinking is a skill that can be honed throughout your life. Commit to lifelong learning and seek opportunities to expand your knowledge and skills. Stay curious, be open to new experiences, and embrace change.