Solution Means Quotes

When we honestly ask ourselves which person in our lives mean the most to us, we often find that it is those who, instead of giving advice, solutions, or cures, have chosen rather to share our pain and touch our wounds with a warm and tender hand. The friend who can be silent with us in a moment of despair or confusion, who can stay with us in an hour of grief and bereavement, who can tolerate not knowing, not curing, not healing and face with us the reality of our powerlessness, that is a friend who cares.

Responsibility to yourself means refusing to let others do your thinking, talking, and naming for you...it means that you do not treat your body as a commodity with which to purchase superficial intimacy or economic security; for our bodies to be treated as objects, our minds are in mortal danger. It means insisting that those to whom you give your friendship and love are able to respect your mind. It means being able to say, with Charlotte Bronte's Jane Eyre: "I have an inward treasure born with me, which can keep me alive if all the extraneous delights should be withheld or offered only at a price I cannot afford to give. Responsibility to yourself means that you don't fall for shallow and easy solutions--predigested books and ideas...marrying early as an escape from real decisions, getting pregnant as an evasion of already existing problems. It means that you refuse to sell your talents and aspirations short...and this, in turn, means resisting the forces in society which say that women should be nice, play safe, have low professional expectations, drown in love and forget about work, live through others, and stay in the places assigned to us. It means that we insist on a life of meaningful work, insist that work be as meaningful as love and friendship in our lives. It means, therefore, the courage to be "different"...The difference between a life lived actively, and a life of passive drifting and dispersal of energies, is an immense difference. Once we begin to feel committed to our lives, responsible to ourselves, we can never again be satisfied with the old, passive way.

Now tequila may be the favored beverage of outlaws but that doesn't mean it gives them preferential treatment. In fact, tequila probably has betrayed as many outlaws as has the central nervous system and dissatisfied wives. Tequila, scorpion honey, harsh dew of the doglands, essence of Aztec, crema de cacti; tequila, oily and thermal like the sun in solution; tequila, liquid geometry of passion; Tequila, the buzzard god who copulates in midair with the ascending souls of dying virgins; tequila, firebug in the house of good taste; O tequila, savage water of sorcery, what confusion and mischief your sly, rebellious drops do generate!

When the healthy pursuit of self-interest and self-realization turns into self-absorption, other people can lose their intrinsic value in our eyes and become mere means to the fulfillment of our needs and desires.

Used in combination with genomics, AI could help pharma companies to develop new drugs for rare diseases. The rarer a disease is, the smaller the market is and so the less likely it is to have been addressed. Big pharma is hesitant to take on the high development costs for new drugs if there’s no sign of a return on investment. Biological processes are complex, and that means that they lead to multidimensional data that human beings struggle to wrap their heads around. The good news is that AI is the perfect tool to spot patterns in this kind of data.

Maybe people can be happy and sad. Maybe stories are messy and complicated. Maybe endings don’t always include solutions that tie everything together in a bow. But that doesn’t mean that they have to be tragedies.

I'm living at a peak of clarity and beauty I never knew existed. Every part of me is attuned to the work. I soak it up into my pores during the day, and at night—in the moments before I pass off into sleep—ideas explode into my head like fireworks. There is no greater joy than the burst of solution to a problem. Incredible that anything could happen to take away this bubbling energy, the zest that fills everything I do. It's as if all the knowledge I've soaked in during the past months has coalesced and lifted me to a peak of light and understanding. This is beauty, love, and truth all rolled into one. This is joy.

There is only one solution if old age is not to be an absurd parody of our former life, and that is to go on pursuing ends that give our existence a meaning.

Remember, everything is solve-able, and if you can’t see a solution, it only means you haven’t worked it out yet.

When we honestly ask ourselves which person in our lives means the most to us, we often find that it is those who, instead of giving advice, solutions, or cures, have chosen rather to share our pain and touch our wounds with a warm and tender hand.

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.

When people enjoy problem-solving as a means of self-validation and accomplishment, we must be watchful. What if they frantically construct situations to concoct solutions for problems they like to create? What if their solutions appear to make conditions worse than before? The white knights of the world improvers, who don’t hesitate to destroy nature and cultural heritages, can be a threatening problem on their own when they deteriorate the quality of our lifestyle and environment. ("Why step out of nature" ?)

Looking for the positive does not necessarily mean overlooking faults. being a positive thinker does not mean one has to agree or accept everything. It only means that a person is solution-focused.

The trick to this solution is that you’d have to be 100% honest. Meaning not just sincere but almost naked. Worse than naked - more like unarmed. Defenseless. ‘This thing I feel, I can’t name it straight out but it seems important, do you feel it too?’ - this sort of direct question is not for the squeamish. For one thing, it’s perilously close to “Do you like me? Please like me,” which you know quite well that 99% of all interhuman manipulation and bullshit gamesmanship that goes on goes on precisely because the idea of saying this sort of thing straight out is regarded as somehow obsene. In fact one of the very last few interperonal taboos we have is kind of obscenely naked direct interrogation of somebody else. It looks pathetic and desperate. That’s how it’ll look to the reader. And it will have to. There’s no way around it.

People don’t understand the word ruthless. They think it means ‘mean.’ It’s not about being mean. It’s about seeing the bright, clear line that leads from A to B. The line that goes from motive to means. Beginning to end. It’s about seeing that bright, clear line and not caring about anything but the beautiful fact that you can see the solution. Not caring about anything else but the perfection of it.

Non-violence means dialogue, using our language, the human language. Dialogue means compromise; respecting each other’s rights; in the spirit of reconciliation there is a real solution to conflict and disagreement. There is no hundred percent winner, no hundred percent loser—not that way but half-and-half. That is the practical way, the only way.

The serious problems in life...are never fully solved. If ever they should appear to be so it is a sure sign that something has been lost. The meaning and purpose of a problem seem to lie not in its solution but in our working at it incessantly.

I saw a meme the other day with a picture of Marilyn Manson and Robin Williams. It said about the former, this isn’t the face of depression, and about the latter, this is. This really struck a chord and it’s been on my mind since then. As someone who has continuously dipped in and out of chronic depression and anxiety for close to three decades now, and I’ve never previously spoken about the subject, I finally thought it was time I did. These days it’s trendy for people to think they’re cool and understanding about mental illness, posting memes and such to indicate so. But the reality is far different to that. It seems most people think if they publicly display such understanding then perhaps a friend will come to them, open up, and calmly discuss their problems. This will not happen. For someone in that seemingly hopeless void of depression and anxiety the last thing they are likely to do is acknowledge it, let alone talk about it. Even if broached by a friend they will probably deny there is a problem and feel even more distanced from the rest of the world. So nobody can do anything to help, right? No. If right now you suspect one of your friends is suffering like this then you’re probably right. If right now you think that none of your friends are suffering like this then you’re probably wrong. By all means make your public affirmations of understanding, but at least take on board that an attempt to connect on this subject by someone you care about could well be cryptic and indirect. When we hear of celebrities who suffered and finally took their own lives the message tends to be that so many close friends had no idea. This is woeful, but it’s also great, right? Because by not knowing there was a problem there is no burden of responsibility on anyone else. This is another huge misconception, that by acknowledging an indirect attempt to connect on such a complex issue that somehow you are accepting responsibility to fix it. This is not the case. You don’t have to find a solution. Maybe just listen. Many times over the years I’ve seen people recoil when they suspect that perhaps that is the direct a conversation is about to turn, and they desperately scramble for anything that can immediately change the subject. By acknowledging you’ve heard and understood doesn’t mean you are picking up their burden and carrying it for them. Anyway, I’ve said my piece. And please don’t think this is me reaching out for help. If this was my current mindset the last thing I’d ever do is write something like this, let alone share it.

It was love, she thought, love that never clutch its object; but, like the love which mathematicians bear their symbols, or poets their phrases, was meant to be spread over the world and become part of human gain. The world by all means should have shared it, could Mr Bankes have said why that woman pleased him so; why the sight of her reading a fairy tale to her boy had upon him precisely the same effect as the solution of a scientific problem.

Baking, by contrast, was solving the same problem over and over again, because every time, the solution was consumed. I mean, really: chewed and digested. Thus, the problem was ongoing. Thus, the problem was perhaps the point.

We've got a problem!" I shouted. "No, I heard that. I mean, what's the problem now?" "I have the solution!" Jack interrupted. "What?" I sat up, all ears. "Bells!" "What?" Lend and I asked at the same time. "Get her a kitty collar with bells on it. That way you can hear her coming and get someplace where you won't be hurt by collapsing immediately into sleep.

Katar," Raoden called. Yes, My Lord?" Do you know what it is? The secret, I mean?" Kahar smiled. "I havent't been hungry in days, my lord. It is the most amazing feeling in the world-I don't evern notice the pain anymore." Raoden nodded, and Kahar left. The man had come looking for a magical solution to his woes, but he had found an answer much more simple. Pain lost its power when other things became more importan. Kahar didn't need a potion or an Aon to save him-he just needed something to do.

Competence means keeping your head in a crisis, sticking with a task even when it seems hopeless, and improvising good solutions to tough problems when every second counts. It encompasses ingenuity, determination and being prepared for anything.

You can’t appreciate the solution until you appreciate the problem. So when we talk about “tripping over the truth,” we mean the truth about a problem or harm. That’s what sparks sudden insight.

To end loneliness, you need other people—plus something else. You also need, he explained to me, to feel you are sharing something with the other person, or the group, that is meaningful to both of you. You have to be in it together—and “it” can be anything that you both think has meaning and value.

I mean, what am I - some clueless animal who needs love and companionship? As it turns out, yes - that is what kind of animal I am. I just never realized it before because there was enough ambient love and companionship around to make it seem like maybe I don't have needs, and that's why it doesn't feel like I need anything.

But I realized something. About art. And psychiatry. They're both self-perpetuating systems. Like religion. All three of them promise you a sense of inner worth and meaning, and spend a lot of time telling you about the suffering you have to go through to achieve it. As soon as you get a problem in any one of them, the solution it gives is always to go deeper into the same system. They're all in rather uneasy truce with one another in what's actually a mortal battle. Like all self-reinforcing systems. At best, each is trying to encompass the other two and define them as sub-groups. You know: religion and art are both forms of madness and madness is the realm of psychiatry. Or, art is the study and praise of man and man's ideals, so therefore a religious experience just becomes a brutalized aesthetic response and psychiatry is just another tool for the artist to observe man and render his portraits more accurately. And the religious attitude I guess is that the other two are only useful as long as they promote the good life. At worst, they all try to destroy one another. Which is what my psychiatrist, whether he knew it or not, was trying, quite effectively, to do to my painting. I gave up psychiatry too, pretty soon. I just didn't want to get all wound up in any systems at all.

Words whose sense is the most ill-defined are sometimes those that possess the most influence. Such, for example, are the terms democracy, socialism, equality, liberty, &c., whose meaning is so vague that bulky volumes do not suffice to precisely fix it. Yet it is certain that a truly magical power is attached to those short syllables, as if they contained the solution of all problems.

Competence means keeping your head in a crisis, sticking with a task even when it seems hopeless, and improvising good solutions to tough problems when every second counts. It encompasses ingenuity, determination and being prepared for anything. Astronauts have these qualities not because we’re smarter than everyone else (though let’s face it, you do need a certain amount of intellectual horsepower to be able to fix a toilet). It’s because we are taught to view the world—and ourselves—differently. My shorthand for it is “thinking like an astronaut.” But you don’t have to go to space to learn to do that. It’s mostly a matter of changing your perspective.

Far out in the uncharted backwaters of the unfashionable end of the Western spiral arm of the galaxy lies a small unregarded yellow sun. Orbiting this, at a distance of roughly ninety million miles is an utterly insignificant little blue-green planet, whose ape descended life forms are so amazingly primitive that they still think digital watches are a pretty neat idea. This planet has, or had, a problem, which was this. Most of the people living on it were unhappy for pretty much of the time. Many solutions were suggested for this problem, but most of these were largely concerned with the movements of small, green pieces of paper, which is odd, because on the whole, it wasn't the small, green pieces of paper which were unhappy. And so the problem remained, and lots of the people were mean, and most of them were miserable, even the ones with digital watches. Many were increasingly of the opinion that they'd all made a big mistake coming down from the trees in the first place, and some said that even the trees had been a bad move, and that no-one should ever have left the oceans. And then one day, nearly two thousand years after one man had been nailed to a tree for saying how great it would be to be nice to people for a change, a girl, sitting on her own in a small cafe in Rickmansworth suddenly realised what it was that had been going wrong all this time and she finally knew how the world could be made a good and happy place. This time it was right, it would work, and no-one would have to get nalied to anything. Sadly, however, before she could get to a phone to tell anyone, the Earth was unexpectedly demolished to make way for a new hyperspace bypass and so the idea was lost forever.

How are you coming with your home library? Do you need some good ammunition on why it's so important to read? The last time I checked the statistics...I think they indicated that only four percent of the adults in this country have bought a book within the past year. That's dangerous. It's extremely important that we keep ourselves in the top five or six percent. In one of the Monthly Letters from the Royal Bank of Canada it was pointed out that reading good books is not something to be indulged in as a luxury. It is a necessity for anyone who intends to give his life and work a touch of quality. The most real wealth is not what we put into our piggy banks but what we develop in our heads. Books instruct us without anger, threats and harsh discipline. They do not sneer at our ignorance or grumble at our mistakes. They ask only that we spend some time in the company of greatness so that we may absorb some of its attributes. You do not read a book for the book's sake, but for your own. You may read because in your high-pressure life, studded with problems and emergencies, you need periods of relief and yet recognize that peace of mind does not mean numbness of mind. You may read because you never had an opportunity to go to college, and books give you a chance to get something you missed. You may read because your job is routine, and books give you a feeling of depth in life. You may read because you did go to college. You may read because you see social, economic and philosophical problems which need solution, and you believe that the best thinking of all past ages may be useful in your age, too. You may read because you are tired of the shallowness of contemporary life, bored by the current conversational commonplaces, and wearied of shop talk and gossip about people. Whatever your dominant personal reason, you will find that reading gives knowledge, creative power, satisfaction and relaxation. It cultivates your mind by calling its faculties into exercise. Books are a source of pleasure - the purest and the most lasting. They enhance your sensation of the interestingness of life. Reading them is not a violent pleasure like the gross enjoyment of an uncultivated mind, but a subtle delight. Reading dispels prejudices which hem our minds within narrow spaces. One of the things that will surprise you as you read good books from all over the world and from all times of man is that human nature is much the same today as it has been ever since writing began to tell us about it. Some people act as if it were demeaning to their manhood to wish to be well-read but you can no more be a healthy person mentally without reading substantial books than you can be a vigorous person physically without eating solid food. Books should be chosen, not for their freedom from evil, but for their possession of good. Dr. Johnson said: "Whilst you stand deliberating which book your son shall read first, another boy has read both.

But what is equally important, and sobering, is how often we fool ourselves. And we fool ourselves not only individually but en masse. The tendency of a group of human beings to quickly come to believe something that its individual members will later see as obviously false is truly amazing. Some of the worst tragedies of the last century happened because well-meaning people fell for easy solutions proposed by bad leaders.

When people support you when you have done something wrong. It doesnt mean you are right, but it means those people are promoting their hate , bad behavior or living their bad lives through you.

-What's so funny?" "-Sorry," David said, reddening again. "You just taste so sweet." "-What do you mean, sweet?" He licked his bottom lip one more time. "-You taste like honey." "-Honey?" "-Yeah, I thought I was going nuts the day...well, you know, that one day. But it was the same today. Your mouth is really sweet." He paused for a second, then grinned. "-Hot like honey-like nectar. That makes more sense." "-Great. Now I'm going to have to explain that to everyone I kiss for the rest of my life unless it's you or another faerie." She'd almost said Tamani's name. Her fingers flew to the ring around her neck. David shrugged. "-Then don't kiss anyone except me." "-David..." "-I'm just offering up the obvious solution," he said, hands up in protest.

When we honestly ask ourselves which person in our lives means the most to us, we often find that it is those who, instead of giving advice, solutions, or cures, have chosen rather to share our pain and touch our wounds with a warm and tender hand. —Henri Nouwen

So instead of seeing your depression and anxiety as a form of madness, I would tell my younger self—you need to see the sanity in this sadness. You need to see that it makes sense. Of course it is excruciating. I will always dread that pain returning, every day of my life. But that doesn’t mean the pain is insane, or irrational. If you touch your hand to a burning stove, that, too, will be agony, and you will snatch your hand away as quickly as possible. That’s a sane response. If you kept your hand on the stove, it would burn and burn until it was destroyed.

Forgiveness means giving up hope for a different past. It means knowing that the past is over, the dust has settled and the destruction left in its wake can never be reconstructed to resemble what it was. It’s accepting that there’s no magic solution to the damage that’s been caused. It’s the realization that as unfair as the hurricane was, you still have to live in its city of ruins. And no amount of anger is going to reconstruct that city. You have to do it yourself.

HOW CAN I TELL IF A MAN I’M SEEING WILL BECOME ABUSIVE? • He speaks disrespectfully about his former partners. • He is disrespectful toward you. • He does favors for you that you don’t want or puts on such a show of generosity that it makes you uncomfortable. • He is controlling. • He is possessive. • Nothing is ever his fault. • He is self-centered. • He abuses drugs or alcohol. • He pressures you for sex. • He gets serious too quickly about the relationship. • He intimidates you when he’s angry. • He has double standards. • He has negative attitudes toward women. • He treats you differently around other people. • He appears to be attracted to vulnerability. No single one of the warning signs above is a sure sign of an abusive man, with the exception of physical intimidation. Many nonabusive men may exhibit a umber of these behaviors to a limited degree. What, then, should a woman do to protect herself from having a relationship turn abusive? Although there is no foolproof solution, the best plan is: 1. Make it clear to him as soon as possible which behaviors or attitudes are unacceptable to you and that you cannot be in a relationship with him if they continue. 2. If it happens again, stop seeing him for a substantial period of time. Don’t keep seeing him with the warning that this time you “really mean it,” because he will probably interpret that to mean that you don’t. 3. If it happens a third time, or if he switches to other behaviors that are warning flags, chances are great that he has an abuse problem. If you give him too many chances, you are likely to regret it later. Finally, be aware that as an abuser begins his slide into abuse, he believes that you are the one who is changing. His perceptions work this way because he feels so justified in his actions that he can’t imagine the problem might be with him. All he notices is that you don’t seem to be living up to his image of the perfect, all-giving, deferential woman.

The very first step is to try to forget about the self altogether. He [C.S. Lewis] says elsewhere that that's the very definition of humility. Humility does not mean to have a low view of your self. It means to have no view of yourself. Having a low view of yourself is miserable--psychologists know that. And that's also the solution to the problem of introspection. If I ask myself, how am I doing, I come out with one of three answers: well, terribly, or so-so. If I say I'm doing well, I'm a proud, self-righteous, arrogant, self-satisfied, priggish Pharisee; if I say I'm doing lousy, I'm a miserable worm with a guilt complex and I need some psychiatry; and if i say I'm sort of fair to midland then I'm dull, wishy-washy, Charlie Brown. So what's the solution? Don't look at yourself. Take your temperature when you're sick, otherwise look at other people and God. They're much more interesting. The first step is to try to forget about yourself altogether. Your real self, your new self, will not come as long as you are looking for it. It will come only when you're looking for Him.

One thing I’ve learned, Calvin: people will always yearn for a simple solution to their complicated problems. It’s a lot easier to have faith in something you can’t see, can’t touch, can’t explain, and can’t change, rather than to have faith in something you actually can.” She sighed. “One’s self, I mean.

Kalina remained paralyzed in her seat. “Oh, crap. Aaron was a vampire.” She straightened up. Remain calm, Kalina. Breathe. “You're not going to eat me, are you?” “No,” said Stuart. “Not all vampires feed on humans. I choose not to. I drink Vampire Wine.” “Vampire Wine.” Kalina put the pieces together. “Jaegar...I thought he was kidding...” “And Aaron drank Vampire Wine, too. To avoid succumbing to temptation. To avoid drinking blood whenever he got too...excited....” Kalina's eyes widened. “So you mean...” “Vampire Wine wasn't the problem, Kalina. It was the only solution.

If emotional pain or problems have cropped up in your life, you must insist on getting closure. Closure means you don’t carry the problem or the pain. You address the issue, then you slam shut the book and put it away.

That dead-eyed anhedonia is but a remora on the ventral flank of the true predator, the Great White Shark of pain. Authorities term this condition clinical depression or involutional depression or unipolar dysphoria. Instead of just an incapacity for feeling, a deadening of soul, the predator-grade depression Kate Gompert always feels as she Withdraws from secret marijuana is itself a feeling. It goes by many names — anguish, despair, torment, or q.v. Burton's melancholia or Yevtuschenko's more authoritative psychotic depression — but Kate Gompert, down in the trenches with the thing itself, knows it simply as It. It is a level of psychic pain wholly incompatible with human life as we know it. It is a sense of radical and thoroughgoing evil not just as a feature but as the essence of conscious existence. It is a sense of poisoning that pervades the self at the self's most elementary levels. It is a nausea of the cells and soul. It is an unnumb intuition in which the world is fully rich and animate and un-map-like and also thoroughly painful and malignant and antagonistic to the self, which depressed self It billows on and coagulates around and wraps in Its black folds and absorbs into Itself, so that an almost mystical unity is achieved with a world every constituent of which means painful harm to the self. Its emotional character, the feeling Gompert describes It as, is probably mostly indescribable except as a sort of double bind in which any/all of the alternatives we associate with human agency — sitting or standing, doing or resting, speaking or keeping silent, living or dying — are not just unpleasant but literally horrible. It is also lonely on a level that cannot be conveyed. There is no way Kate Gompert could ever even begin to make someone else understand what clinical depression feels like, not even another person who is herself clinically depressed, because a person in such a state is incapable of empathy with any other living thing. This anhedonic Inability To Identify is also an integral part of It. If a person in physical pain has a hard time attending to anything except that pain, a clinically depressed person cannot even perceive any other person or thing as independent of the universal pain that is digesting her cell by cell. Everything is part of the problem, and there is no solution. It is a hell for one. The authoritative term psychotic depression makes Kate Gompert feel especially lonely. Specifically the psychotic part. Think of it this way. Two people are screaming in pain. One of them is being tortured with electric current. The other is not. The screamer who's being tortured with electric current is not psychotic: her screams are circumstantially appropriate. The screaming person who's not being tortured, however, is psychotic, since the outside parties making the diagnoses can see no electrodes or measurable amperage. One of the least pleasant things about being psychotically depressed on a ward full of psychotically depressed patients is coming to see that none of them is really psychotic, that their screams are entirely appropriate to certain circumstances part of whose special charm is that they are undetectable by any outside party. Thus the loneliness: it's a closed circuit: the current is both applied and received from within.

I read the first chapter of A Brief History of Time when Dad was still alive, and I got incredibly heavy boots about how relatively insignificant life is, and how compared to the universe and compared to time, it didn't even matter if I existed at all. When Dad was tucking me in that night and we were talking about the book, I asked if he could think of a solution to that problem. "Which problem?" "The problem of how relatively insignificant we are." He said, "Well, what would happen if a plane dropped you in the middle of the Sahara Desert and you picked up a single grain of sand with tweezers and moved it one millimeter?" I said, "I'd probably die of dehydration." He said, "I just mean right then, when you moved that single grain of sand. What would that mean?" I said, "I dunno, what?" He said, "Think about it." I thought about it. "I guess I would have moved one grain of sand." "Which would mean?" "Which would mean I moved a grain of sand?" "Which would mean you changed the Sahara." "So?" "So? So the Sahara is a vast desert. And it has existed for millions of years. And you changed it!" "That's true!" I said, sitting up. "I changed the Sahara!" "Which means?" he said. "What? Tell me." "Well I'm not talking about painting the Mona Lisa or curing cancer. I'm just talking about moving that one grain of sand one millimeter." "Yeah? If you hadn't done it, human history would have been one way..." "Uh-huh?" "But you did do it, so...?" I stood on the bed, pointing one of my fingers at the fake stars, and screamed: "I changed the course of human history!" "That's right." "I changed the universe!" "You did." "I'm God!" "You're an atheist." "I don't exist!" I fell back onto the bed, into his arms, and we cracked up together.

We confuse what is complex (raising a child, finding more meaning in our lives) with what is complicated (sending astronauts to the moon, doing our taxes). Confusing the two, leads us to complicated solutions for things that are actually complex instead.

Since the branch of philosophy on which we are at present engaged differs from the others in not being a subject of merely intellectual interest — I mean we are not concerned to know what goodness essentially is, but how we are to become good men, for this alone gives the study its practical value — we must apply our minds to the solution of the problems of conduct.

At Mayflower-Plymouth, we pride ourselves on providing holistic solutions. Businesses have problems, cities have problems, society has problems… and we have solutions to those problems. And me being a polymath and the founder of the company means that polymath spirit is embedded in the company’s nature. We like to solve all kinds of problems and present all kinds of solutions across various industries.

A great discovery solves a great problem, but there is a grain of discovery in the solution of any problem. Your problem may be modest, but if it challenges your curiosity and brings into play your inventive faculties, and if you solve it by your own means, you may experience the tension and enjoy the triumph of discovery.

So we find that the three possible solutions of the great problem of increasing human energy are answered by the three words: food, peace, work. Many a year I have thought and pondered, lost myself in speculations and theories, considering man as a mass moved by a force, viewing his inexplicable movement in the light of a mechanical one, and applying the simple principles of mechanics to the analysis of the same until I arrived at these solutions, only to realize that they were taught to me in my early childhood. These three words sound the key-notes of the Christian religion. Their scientific meaning and purpose now clear to me: food to increase the mass, peace to diminish the retarding force, and work to increase the force accelerating human movement. These are the only three solutions which are possible of that great problem, and all of them have one object, one end, namely, to increase human energy. When we recognize this, we cannot help wondering how profoundly wise and scientific and how immensely practical the Christian religion is, and in what a marked contrast it stands in this respect to other religions. It is unmistakably the result of practical experiment and scientific observation which have extended through the ages, while other religions seem to be the outcome of merely abstract reasoning. Work, untiring effort, useful and accumulative, with periods of rest and recuperation aiming at higher efficiency, is its chief and ever-recurring command. Thus we are inspired both by Christianity and Science to do our utmost toward increasing the performance of mankind. This most important of human problems I shall now specifically consider.

When the tragedies of others become for us diversions, sad stories with which to enthrall our friends, interesting bits of data to toss out at cocktail parties, a means of presenting a pose of political concern, or whatever…when this happens we commit the gravest of sins, condemn ourselves to ignominy, and consign the world to a dangerous course. We begin to justify our casual overview of pain and suffering by portraying ourselves as do-gooders incapacitated by the inexorable forces of poverty, famine, and war. “What can I do?” we say, “I’m only one person, and these things are beyond my control. I care about the world’s trouble, but there are no solutions.” Yet no matter how accurate this assessment, most of us are relying on it to be true, using it to mask our indulgence, our deep-seated lack of concern, our pathological self-involvement.

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.

At some time people thought that the potential that people had was not developed because everyone was ignorant, and that education was the solution to the problem, that if all people were educated, we could perhaps all be Voltaires. But it turns out that falsehood and evil can be taught as easily as good.

Leadership requires kindness. If the people in positions of power in the company are cruel and mean to the other employees, it puts the whole company into a fear vibration. And that repels customers. Leaders should be stern, but kind; bold, but gracious. At Mayflower-Plymouth, we're here to help your business figure this out, and to provide holistic solutions.

The pure (libertarian) socialists' ideological anticipations remain untainted by existing practice. They do not explain how the manifold functions of a revolutionary society would be organized, how external attack and internal sabotage would be thwarted, how bureaucracy would be avoided, scarce resources allocated, policy differences settled, priorities set, and production and distribution conducted. Instead, they offer vague statements about how the workers themselves will directly own and control the means of production and will arrive at their own solutions through creative struggle. No surprise then that the pure socialists support every revolution except the ones that succeed.

When I think about the Catholic church, and about most religions in general, my theory is that they came to be as a solution to our existential dread. It's comforting to imagine that everyone who is dead is just waiting for us in the next room. It's calming to imagine that we have an all-powerful father who is watching over us, and who loves us. All of it makes us feel like our lives have some divine meaning; it helps us feel happy.

Worldly means that you think the solution to your inner problems is in the world outside.

Eckhart Tolle says, “Addiction begins with pain and ends with pain,” meaning that pain is behind compulsive behavior. Eleven years clean, I still feel the urge to medicate pain. Whenever events don’t go my way, my first instinct is to annul the feeling, to look for an external resource to solve the problem. The second part of Eckhart’s edict kicks in here—addiction “ends with pain.” Medication of any kind offers only a temporary solution; it always leads back to pain and becomes therefore predictably cyclical.

You might come up with a solution to the problem that doesn't involve destruction." Drave scoffed. "Doesn't involve destruction? That's like me asking you not to be a mealy-mouthed poltroon." Lazlo's eyebrows shot up. "Poltroon?" "Look it up," snapped Drave. Lazlo turned to Ruza. "Do you think I'm a poltroon?" he asked, the way a young girl might ask whether her dress was unflattering. "I don't know what that is." "I think it's a kind of mushroom," said Lazlo, who knew very well was poltroon meant. Really, he was surprised that Drave did. "You are absolutely a mushroom," said Ruza. "It means 'coward,'" said Drave. "Oh." Lazlo turned to Ruza. "Do you think I'm a coward?" Ruza considered the matter. "More of a mushroom," he decided. To Drave: "I think you were closer the first time." "I never said he was a mushroom." "Then I'm confused.

People don't understand the word ruthless. They think it means "mean." It's not about being mean. It's about seeing the bright, clear line that leads from A to B. The line that goes from motive to means. Beginning to end. It's about seeing that bright, clear line and not caring about anything but the beautiful fact that you can see the solution. Not caring about anything else but the perfection of it.

What does it mean to call for a “democratic” solution if you don’t have a conflict-resolution mechanism in mind? I think it means that you have said the word “democracy,” so the audience is supposed to cheer. It’s not so much a propositional statement, as the equivalent of the “Applause” light that tells a studio audience when to clap.

I solved world hunger.”
 “Yeah, right.” 
“Oh, ye of little faith.”
 “You realize that solving world hunger would mean you’d be doing something good for a change?”
 “Ah, but there’s the kicker: I destroyed my solutions.” He finally looks away from the window and gives me this cocky smirk. “Malevolence 101, Kirk.

Thanks, Clementine. See what I mean? Sometimes you have to figure out the problem before you can figure out the solution.

Her last brilliant solution to my financial plight was to be a dominatrix. She said I had the disposition for it. I'm pretty sure that just means I'm a grumpy bitch.

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

Understanding America for the Non-American Black: Thoughts on the Special White Friend One great gift for the Zipped-Up Negro is The White Friend Who Gets It. Sadly, this is not as common as one would wish, but some are lucky to have that white friend who you don’t need to explain shit to. By all means, put this friend to work. Such friends not only get it, but also have great bullshit-detectors and so they totally understand that they can say stuff that you can’t. So there is, in much of America, a stealthy little notion lying in the hearts of many: that white people earned their place at jobs and schools while black people got in because they were black. But in fact, since the beginning of America, white people have been getting jobs because they were white. Many whites with the same qualifications but Negro skin would not have the jobs they have. But don’t ever say this publicly. Let your white friend say it. If you make the mistake of saying this, you will be accused of a curiosity called “playing the race card.” Nobody quite knows what this means. When my father was in school in my NAB (Non American Black) country, many American Blacks could not vote or go to good schools. The reason? Their skin color. Skin color alone was the problem. Today, many Americans say that skin color cannot be part of the solution. Otherwise it is referred to as a curiosity called “reverse racism.” Have your white friend point out how the American Black deal is kind of like you’ve been unjustly imprisoned for many years, then all of a sudden you’re set free, but you get no bus fare. And, by the way, you and the guy who imprisoned you are now automatically equal. If the “slavery was so long ago” thing comes up, have your white friend say that lots of white folks are still inheriting money that their families made a hundred years ago. So if that legacy lives, why not the legacy of slavery? And have your white friend say how funny it is, that American pollsters ask white and black people if racism is over. White people in general say it is over and black people in general say it is not. Funny indeed. More suggestions for what you should have your white friend say? Please post away. And here’s to all the white friends who get it.

Everything in woman is a riddle, and everything in woman hath one solution —it is called pregnancy. Man is for woman a means: the purpose is always the child. But what is woman for man? Two different things wanted the true man: danger and diversion. Therefore wanted he woman, as the most dangerous plaything. Man shall be trained for war, and woman for the recreation of the warrior: all else is folly. Too sweet fruits—these the warrior like not. Therefore like he woman;—bitter is even the sweetest woman. Better than man doth woman understand children, but man is more childish than woman. In the true man there is a child hidden: it wanted to play. Up then, ye women, and discover the child in man!

I don't expect to be happy. I don't imagine that I will find love, whatever that means, or that if I do find it, it will make me happy. I don't think of love as the answer or the solution. I think of love as a force of nature - as strong as the sun, as necessary, as impersonal, as gigantic, as impossible, as scorching as it is warming, as drought-making as it is life-giving.

In life there is reality and there is what you want in life. If you took a moment to step back and forget about everything that is going on that doesn't really mean that much anyway, you might be able to figure out how to get what you want and what has been stopping you. For every problem there is a solution, for every... need God has provided the answer, and for every want there is a way. Reality is what you make it.

Human nature is full of riddles and contradictions; its very complexity engenders art—and by art I mean the search for something more than simple linear formulations, flat solutions, oversimplified explanations. One of these riddles is: how is it that people who have been crushed by the sheer weight of slavery and cast to the bottom of the pit can nevertheless find strength to rise up and free themselves, first in spirit and then in body; while those who soar unhampered over the peaks of freedom suddenly appear to lose the taste for freedom, lose the will to defend it, and, hopelessly confused and lost, almost begin to crave slavery. Or again: why is it that societies which have been benumbed for half a century by lies they have been forced to swallow find within themselves a certain lucidity of heart and soul which enables them to see things in their true perspective and to perceive the real meaning of events; whereas societies with access to every kind of information suddenly plunge into lethargy, into a kind of mass blindness, a kind of voluntary self deception.

While earlier generations might have seen damage to body or property as the most serious categories of crime, a highly psychologized era will accord increasing importance to words as means of oppression. And this represents a serious challenge to one of the foundations of liberal democracy: freedom of speech. Once harm and oppression are regarded as being primarily psychological categories, freedom of speech then becomes part of the problem, not the solution, because words become potential weapons.

Murder, other than in the most strict forensic sense, is never soluble. That dark human clot can never melt into a lucid, clear suspension. Our detective fiction tells us otherwise: everything is just meat and cold ballistics. Provide a murderer, a motive and a means, and you have solved the crime. Using this method, the solution to the Second World War is as follows: Hitler. The German economy. Tanks. Thus, for convenience, we reduce the complex events.

Unfortunately, the world doesn’t make sense. It just doesn’t. Not fully, at least. Not if you keep poking it. And poking harder doesn’t do anything. In fact, the harder you poke it, the less sense it makes. And once you start to notice this, it rips through you like a Tasmanian tornado octopus, rending your stupid little sense of meaning apart with its flailing power arms.

The trouble is that when we get around to solutions, it always seems to come down to Prozac. Or Zoloft. Or Paxil. Deep clinical depression is a disease, one that not only can, but probably should, be treated with drugs. But a low-grade terminal anomie, a sense of alienation or disgust and detachment, the collective horror at a world that seems to have gone so very wrong, is not a job for antidepressants. The trouble is, the big-picture problems that have so many people down are more or less insoluble: As long as people can get divorced they will get divorced; America=s shrinking economy is not reversible; there is no cure for AIDS. So it starts to seem fairly reasonable to anesthetize ourselves in the best possible way. I would like so much to say that Prozac is preventing many people who are not clinically depressed from finding real antidotes to what Hillary Clinton refers to as 'a sleeping sickness of the soul,' but what exactly would those solutions be? I mean, universal health care coverage and a national service draft would be nice, but neither one is going to save us from ourselves. Just as our parents quieted us when we were noisy by putting us in front of the television set, maybe we're now learning to quiet our own adult noise with Prozac.

I cannot understand why we idle discussing religion. If we are honest—and scientists have to be—we must admit that religion is a jumble of false assertions, with no basis in reality. The very idea of God is a product of the human imagination. It is quite understandable why primitive people, who were so much more exposed to the overpowering forces of nature than we are today, should have personified these forces in fear and trembling. But nowadays, when we understand so many natural processes, we have no need for such solutions. I can't for the life of me see how the postulate of an Almighty God helps us in any way. What I do see is that this assumption leads to such unproductive questions as why God allows so much misery and injustice, the exploitation of the poor by the rich and all the other horrors He might have prevented. If religion is still being taught, it is by no means because its ideas still convince us, but simply because some of us want to keep the lower classes quiet. Quiet people are much easier to govern than clamorous and dissatisfied ones. They are also much easier to exploit. Religion is a kind of opium that allows a nation to lull itself into wishful dreams and so forget the injustices that are being perpetrated against the people. Hence the close alliance between those two great political forces, the State and the Church. Both need the illusion that a kindly God rewards—in heaven if not on earth—all those who have not risen up against injustice, who have done their duty quietly and uncomplainingly. That is precisely why the honest assertion that God is a mere product of the human imagination is branded as the worst of all mortal sins.

Although 'jumping to conclusions' is an expression, rather than an activity, it is as dangerous as jumping off a cliff, jumping in front of a moving train, and jumping for joy. If you jump off a cliff, you have a very good chance of experiencing a painful landing unless there is something below you to cushion your fall, such as a body of water or an immense pile of tissue paper, If you jump in front of moving train, you have a very good chance of experiencing a painful voyage unless you are wearing some sort of train-proof suit. And if you jump for joy, you have a very good chance of experiencing a painful bump on the head, unless you make sure you are standing someplace with very high ceilings, which joyous people rarely do. Clearly, the solution to anything involving jumping is either to make sure you are jumping to a safe place, or not jumping at all. But it is hard not to jump at all when you are jumping to conclusions, and it is impossible to make sure that you are jumping to a safe place, because all 'jumping to conclusions' means is that you are believing something is true even though you don't actually know whether it is or not.

The word 'algebra' derives from Al-Khawarizmi's book title "al-jabr", meaning "completion"; balancing both sides to find a solution

Impossible only means that you haven't found the solution yet

The solutions are obvious. Stop making excuses. Stop saying women run publishing. Stop justifying the lack of parity in prominent publications that have the resources to address gender inequity. Stop parroting the weak notiong that you're simply publishing the best writing, regardless. There is ample evidence of the excellence of women writers. Publish more women writers. If women aren't submitting to your publication or press, ask yourself why, deal with the answers even if those answers make you uncomfortable, and then reach out to women writers. If women don't respond to your solicitations, go find other women. Keep doing that, issue after issue after issue. Read more widely. Create more inclusive measures of excellence. Ensure that books by mean and women are being reviewed in equal numbers. Nominate more deserving women for the important awards. Deal with your resentment. Deal with your biases. Vigorously resist the urge to dismiss the gender problem. Make the effort and make the effort and make the effort until you no longer need to, until we don't need to keep having this conversation. Change requires intent and effort. It really is that simple.

I mean, that guy who wants to be President, that Jarret, he would call you all heathens or pagans or something." Indeed, he would. “Yes,” I said. “He does seem to enjoy calling people things like that. Once he’s made everyone who isn’t like him sound evil, then he can blame them for problems he knows they didn’t cause. That’s easier than trying to fix the problems.

Only someone who (like the Intuitionist) denies that the concepts and axioms of classical set theory have any meaning could be satisfied with such a solution, not someone who believes them to describe some well-determined reality. For in reality Cantor's conjecture must be either true or false, and its undecidability from the axioms as known today can only mean that these axioms do not contain a complete description of reality.

If ever I was distraught or heartbroken, my mom would always say, Go read history. Her solution for everything... It'd take me a long time to realize history is happening now, and we are a part of it. History is where you will find people who have been through what you’re experiencing. Not only been there but survived it. Not only survived it but changed it. Whose struggles informed them. History shows you what people have endured before you... History shows that if you were in the minority, if no one believed you, it didn't mean you were wrong. Rather, it meant society was slow to catch up to you. And if those in the minority did not buckle, did not give up their truths, the world would shift below their feet.

Some current critics of the U.S. Supreme Court like to point out that it does not allow the Ten Commandments, though written upon the walls of its own chambers, to be displayed in public schools. But where do we find churches, right or left, that put them on their walls? The Ten Commandments really aren’t very popular anywhere. This is so in spite of the fact that even a fairly general practice of them would lead to a solution of almost every problem of meaning and order now facing Western societies. They are God’s best information on how to lead a basically decent human existence.

Problems can usually be solved with simple, mundane solutions. That means there’s no glamorous work. You don’t get to show off your amazing skills. You just build something that gets the job done and then move on. This approach may not earn you oohs and aahs, but it lets you get on with it.

Far out in the uncharted backwaters of the unfashionable end of the Western Spiral arm of the Galaxy lies a small unregarded yellow sun. Orbiting this at a distance of roughly ninety-eight million miles is an utterly insignificant little blue-green planet whose ape-descended life forms are so amazingly primitive that they still think digital watches are a pretty neat idea... This planet has - or rather had - a problem, which was this: most of the people living on it were unhappy for pretty much of the time. Many solutions were suggested for this problem, but most of these were largely concerned with the movement of small green pieces of paper, which was odd because on the whole it wasn't the small green pieces of paper that were unhappy. And so the problem remained; lots of people were mean, and most of them were miserable, even the ones with digital watches.

Because of the times we live in, all of us, young and old, do not spend enough time and effort thinking about the meaning of life. We do not look inside ourselves enough to understand our strengths and weaknesses, and we do not look around enough - a the world, in history - to ask the deepest and broadest questions. The solution surely is that, even now, we could all use a little bit more of a liberal education.

The sense in which Goethe was right: Continued life means expectation, Death is the abolition of choice. The more choice is limited, the closer we are to death. The greatest cruelty is to curtail expectations without taking away life completely. A life term in prison is like that. So is citizenship in some countries. The best solution would be to live as if the ordinary expectations had not been removed, not from day to day, blindly. But that requires immense self-mastery.

But no one wants to listen to our sad stories unless they are smoothed over with a joke or nice melody. And even then, not always. No one wants to hear a woman talking or writing about pain in a way that suggests that it doesn't end. Without a pat solution, silver lining, or happy ending we're just complainers -- downers who don't realize how good we actually have it. Men's pain and existential angst are the stuff of myth and legends and narratives that shape everything we do, but women's pain is a backdrop- a plot development to push the story along for the real protagonists. Disrupting that story means we're needy or shellfish, or worst of all, man-haters - as if after all men have done to women over the ages the mere act of not liking them for it is most offensive.

May be it mean a lot but doesn't have a meaning, may be it has a problem but doesn't have a solution. No matter what ever the truth is, life still goes on...

Just because it's complicated, doesn't mean there isn't a solution.

Metaruptions defy rulebooks. We must envision the questions to be asked - and delve into the questions behind the questions. Metaruptions require adaptive problem finding and resilient solutions amidst incomprehensibility. The current decade will bring unparalleled messiness together with its opportunities. Learning to speak the language of metaruptions means staying engaged as paradigms shift to unravel these possibilities.

Both the mentally healthy and the neurotic are driven by the need to find an answer [to the problem of human existence], the only difference being that one answer corresponds more to the total needs of man, and hence is more conducive to the unfolding of his powers and to his happiness than the other. All cultures provide for a patterned system in which certain solutions are predominant, hence certain strivings and satisfactions.... The deviate from the cultural pattern is just as much in search of an answer as his more well-adjusted brother. His answer may be better or worse than the one given by his culture - it is always another answer to the same fundamental question raised by human existence. In this sense all cultures are religious and every neurosis is a private form of religion, provided we mean by religion an attempt to answer the problem of human existence.

One possible solution to the grandfather paradox is the theory of multiverse originally set forth by Hugh Everett. According to multiverse theory, every version of our past and future histories exists, just in an alternate universe. For every event at the quantum level, the current universe splits into multiple universes. This means that for every choice you make, an infinite number of universes exist in which you made a different choice. The theory neatly solves the grandfather paradox by posting separate universes in which each possible outcome exists, thereby avoiding a paradox. In this way we get to live multiple lives. There is, for example, a universe where Samuel Kingsley does not derail his daughter's life. A universe where he does derail it but Natasha is able to fix it. A universe where he does derail it and she is not able to fix it. Natasha is not quite sure which universe she's living in now.

Once you clearly see the disturbed part, then ask, “Who is it that sees this? Who notices this inner disturbance?” Asking this is the solution to your every problem. The very fact that you can see the disturbance means that you are not it. The process of seeing something requires a subject-object relationship. The subject is called “The Witness” because it is the one who sees what’s happening.

But today ‘liberal’ means to me a person who wants to pass laws and use coercion to force other people to live in his notion of utopia — the world ‘liberal’ no longer seems to have any connection with its root ‘free’ — it always means ‘Pass another law! Make the bastard do it our way.’ Whereas my solution to almost everything is ‘Let’s repeal that law’ or, possibly, ‘Let’s not do anything — let’s wait.

Leadership requires kindness. If the people in positions of power in the company are cruel and mean to the other employees, it puts the whole company into a fear vibration. And that repels customers. Leaders should be stern, but kind; bold, but gracious. At Mayflower-Plymouth, we're here to help your business figure this out, and to provide holistic solutions. At Mayflower-Plymouth, we're here to help your business figure this out, and to provide holistic solutions.

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

[excerpt] The usual I say. Essence. Spirit. Medicine. A taste. I say top shelf. Straight up. A shot. A sip. A nip. I say another round. I say brace yourself. Lift a few. Hoist a few. Work the elbow. Bottoms up. Belly up. Set ‘em up. What’ll it be. Name your poison. I say same again. I say all around. I say my good man. I say my drinking buddy. I say git that in ya. Then a quick one. Then a nightcap. Then throw one back. Then knock one down. Fast & furious I say. Could savage a drink I say. Chug. Chug-a-lug. Gulp. Sauce. Mother’s milk. Everclear. Moonshine. White lightning. Firewater. Hootch. Relief. Now you’re talking I say. Live a little I say. Drain it I say. Kill it I say. Feeling it I say. Wobbly. Breakfast of champions I say. I say candy is dandy but liquor is quicker. I say Houston, we have a drinking problem. I say the cause of, and solution to, all of life’s problems. I say god only knows what I’d be without you. I say thirsty. I say parched. I say wet my whistle. Dying of thirst. Lap it up. Hook me up. Watering hole. Knock a few back. Pound a few down. My office. Out with the boys I say. Unwind I say. Nurse one I say. Apply myself I say. Toasted. Glow. A cold one a tall one a frosty I say. One for the road I say. Two-fisted I say. Never trust a man who doesn’t drink I say. Drink any man under the table I say. Then a binge then a spree then a jag then a bout. Coming home on all fours. Could use a drink I say. A shot of confidence I say. Steady my nerves I say. Drown my sorrows. I say kill for a drink. I say keep ‘em comin’. I say a stiff one. Drink deep drink hard hit the bottle. Two sheets to the wind then. Knackered then. Under the influence then. Half in the bag then. Out of my skull I say. Liquored up. Rip-roaring. Slammed. Fucking jacked. The booze talking. The room spinning. Feeling no pain. Buzzed. Giddy. Silly. Impaired. Intoxicated. Stewed. Juiced. Plotzed. Inebriated. Laminated. Swimming. Elated. Exalted. Debauched. Rock on. Drunk on. Bring it on. Pissed. Then bleary. Then bloodshot. Glassy-eyed. Red-nosed. Dizzy then. Groggy. On a bender I say. On a spree. I say off the wagon. I say on a slip. I say the drink. I say the bottle. I say drinkie-poo. A drink a drunk a drunkard. Swill. Swig. Shitfaced. Fucked up. Stupefied. Incapacitated. Raging. Seeing double. Shitty. Take the edge off I say. That’s better I say. Loaded I say. Wasted. Off my ass. Befuddled. Reeling. Tanked. Punch-drunk. Mean drunk. Maintenance drunk. Sloppy drunk happy drunk weepy drunk blind drunk dead drunk. Serious drinker. Hard drinker. Lush. Drink like a fish. Boozer. Booze hound. Alkie. Sponge. Then muddled. Then woozy. Then clouded. What day is it? Do you know me? Have you seen me? When did I start? Did I ever stop? Slurring. Reeling. Staggering. Overserved they say. Drunk as a skunk they say. Falling down drunk. Crawling down drunk. Drunk & disorderly. I say high tolerance. I say high capacity. They say protective custody. Blitzed. Shattered. Zonked. Annihilated. Blotto. Smashed. Soaked. Screwed. Pickled. Bombed. Stiff. Frazzled. Blasted. Plastered. Hammered. Tore up. Ripped up. Destroyed. Whittled. Plowed. Overcome. Overtaken. Comatose. Dead to the world. The old K.O. The horrors I say. The heebie-jeebies I say. The beast I say. The dt’s. B’jesus & pink elephants. A mindbender. Hittin’ it kinda hard they say. Go easy they say. Last call they say. Quitting time they say. They say shut off. They say dry out. Pass out. Lights out. Blackout. The bottom. The walking wounded. Cross-eyed & painless. Gone to the world. Gone. Gonzo. Wrecked. Sleep it off. Wake up on the floor. End up in the gutter. Off the stuff. Dry. Dry heaves. Gag. White knuckle. Lightweight I say. Hair of the dog I say. Eye-opener I say. A drop I say. A slug. A taste. A swallow. Down the hatch I say. I wouldn’t say no I say. I say whatever he’s having. I say next one’s on me. I say bottoms up. Put it on my tab. I say one more. I say same again

Do you think Western Civilization has come to an end? "We are clearly going through a cultural crisis at the moment. It's a phase where we are trying to distinguish values of life. People are looking for a solution and perhaps they will find it. But the radicality of the search will change their view of life." So there is a cultural crises? "There is a general crisis, but it's not the end of the world. But the crisis it total? "And so what? The crisis means that now the world is at the bottom of a sinus curve. In the nature of things, it will now rise and fall again later.

Think what it implies when you say that a country needs leaders. In your day-to-day life, you interact with all sorts of other individuals. And that's all society is: the collective name for lots of INDIVIDUALS. But for some inexplicable reason, we're taught to believe that one huge, arbitrarily chosen assortment of individuals (the "citizens" of one human livestock farm--I mean, "country") need some control freaks acting as intermediaries in order to interact with a different arbitrarily chosen assortment of individuals (the "citizens" of some other human livestock farm--I mean, "country"). Because gee, how could I and some random person in the middle of China possibly leave each other alone if we didn't each have a gang of narcissistic sociopaths claiming to "represent" us? Oh, wait a minute. That's exactly how and why pretty much ALL wars happen: because different gangs of power-happy psychos pit their pawns against each other in violent conflict, while claiming to "represent" subsets of humanity. One more example of how "government" is a problem posing as its own solution.

Time, we like to say, cures all. But maybe the old saying doesn’t mean time heals. Time cures a secret in its brine, keeping it and finally, paradoxically, destroying it. Nothing is left in that salt solution but the pain or rage, the biting shame that lodged it there. Even they are diluted or denied.

Hitler the thinker was wrong that politics and science are the same thing. Hitler the politician was right that conflating them creates a rapturous sense of catastrophic time and thus the potential for radical action. When an apocalypse is on the horizon, waiting for scientific solutions seems senseless, struggle seems natural, an demagogues of blood and soil come to the fore. A sound policy for our world, then, would be one that keeps the fear of planetary catastrophe as far away as possible. This means accepting the autonomy of science from politics, and making the political choice to support the pertinent kinds of science that will allow conventional politics to proceed.

There seems to be a formula for life, formula devised and perfected over centuries of labour by many anonymous brains. Like all formulas this formula provided a solution too, solutions for real-world problems. Birth→education→work→earn→marry→reproduce→indoctrinate your child with same formula→die = survival

Now I can broach the notion of suicide. It has already been felt what solution might be given. At this point the problem is reversed. It was previously a question of finding out whether or not life had to have a meaning to be lived. It now becomes clear, on the contrary, that it will be lived all the better if it has no meaning. Living an experience, a particular fate, is accepting it fully. Now, no one will live this fate, knowing it to be absurd, unless he does everything to keep before him that absurd brought to light by consciousness.

The bad news: your love problems are bigger than you think because love problems are God problems. The good news: the solution is bigger than you think because God cares and is involved. Having more love in your marriage means having more of God in your marriage. Having trouble loving is evidence either that you don’t know God or that something is interfering in your relationship with God.1

The principals are quite simple. We can love people who treat us well. We cannot love people who treat us badly because, treating someone badly is not a virtue and we can only love virtue. I don’t think that’s controversial. I mean, there is no marriage therapist that I can imagine in the world who would say to a woman being beaten, humiliated, verbally abused, or completely ignored by her husband, “You just need to love him more. You need to work at making him happier.” That would be sadistic in the extreme to say to someone. So, in the same way I say, if anyone, I don’t care if they are your priest, god, father, mother, or your Siamese twin cousin coming out of your elbow or ass. I don’t care. If someone is treating you badly, that is not good for you. The solution is not you being so great that you both become better. That’s not a realistic solution.

We are not here in this world to find elegant solutions, pregnant with initiative, or to serve the ways and modes of profitable progress. No, we are here to provide for all those who are weaker and hungrier, more battered and crippled than ourselves. That is our only certain good and great purpose on earth, and if you ask me about those insoluble economic problems that may arise if the top is deprived of their initiative, I would answer 'To hell with them.' The top is greedy and mean and will always find a way to take care of themselves. They always do.

Then again, given that human history appears to be defined by a succession of more or less corrupt ruling elites, and if we are to assume that such corruption (and its spread throughout society) is the mechanism by which a civilization attracts cosmic catastrophe, blaming and deposing the elite is a good solution. The problem, however, is that the underlying mechanism is not understood by the people, which means that they lack the knowledge that, if they are to prevent further destruction, they must, at all costs, prevent the establishment of any future corrupt elite.

Some of those solutions include halting population growth, limiting or eliminating nuclear weapons, developing peaceful means for solving international disputes, reducing our impact on the environment, and preserving species and natural habitats.

The second evolutionary contribution that the REM-sleep dreaming state fuels is creativity. NREM sleep helps transfer and make safe newly learned information into long-term storage sites of the brain. But it is REM sleep that takes these freshly minted memories and begins colliding them with the entire back catalog of your life’s autobiography. These mnemonic collisions during REM sleep spark new creative insights as novel links are forged between unrelated pieces of information. Sleep cycle by sleep cycle, REM sleep helps construct vast associative networks of information within the brain. REM sleep can even take a step back, so to speak, and divine overarching insights and gist: something akin to general knowledge—that is, what a collection of information means as a whole, not just an inert back catalogue of facts. We can awake the next morning with new solutions to previously intractable problems

Verbal abuse is a violation, not a conflict. There is a definite difference between conflict and abuse. In a conflict each participant wants something different. In order to resolve the conflict, the two people in the relationship discuss their wants, needs, and reasons while mutually seeking a creative solution. There may or may not be a solution, but no one forces, dominates, or controls the other. Verbal abuse, on the other hand, is very different from a conflict. If we describe verbal abuse from the standpoint of boundary violation, we would describe it as an intrusion upon, or disregard of, one’s self by a person who disregards boundaries in a sometimes relentless pursuit of Power Over, superiority, and dominance by covert or overt means.

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.

You’re no different. You came into this world as an answer to a prayer, a solution to a need. If there was no need for you, you never would’ve shown up. The fact that you were born is the guarantee that you have a reason for being here. There’s something you came to give — a gift, a talent, a message, a meaning. The world needs you to be you.

Because people who live their lives this way can look forward to a single destiny, shared with others of this type - though such people do not believe they represent a type, but feel themselves distinguished from the common run of man, who they see as held down by the banal anchors of the world. But while others actually build a life in which things gain meaning and significance, this is not true of the puer. Such a person inevitably looks back on life as it nears its end with a feeling of emptiness and sadness, aware of what they have built: nothing. In their quest for a life without failure, suffer, or doubt, that is what they achieve: a life empty of all those things that make a human life meaningful. And yet they started off believing themselves too special for this world! But - and here is the hope - there is a solution for people of this type, and it's perhaps not the solution that could have been predicted. The answer for them is to build on what they have begun and not abandon their plans as soon as things start getting difficult. They must work - without escaping into fantasies about being the person who worked. And I don't mean work for its own sake, but they must choose work that begins and ends in a passion, a question that is gnawing at their guts, which is not to be avoided but must be realized and live through the hard work and suffering that inevitably comes with the process. They must reinforce and build on what is in their life already rather than always starting anew, hoping to find a situation without danger. Puers don't need to check themselves into analysis. If they can just remember this - It is their everlasting switching that is the dangerous thing, and not what they choose - they might discover themselves saved. The problem is the puer ever anticipates loss, disappointment, and suffering - which they foresee at the very beginning of every experience, so they cut themselves off at the beginning, retreating almost at once in order to protect themselves. In this way, they never give themselves to life - living in constant dread of the end. Reason, in this case, has taken too much from life. They must give themselves completely to the experience! One things sometimes how much more alive such people would be if they suffered! If they can't be happy, let them at least be unhappy - really, really unhappy for once, and then the might become truly human!

Is it always in the interest of the public safety to seek the prosecutor's traditional solution -- the harshest penalty possible? Or is the public best served by finding ways to change a kid's lot in life for the better, even if that means opening the prison door?

Bold prayers honor God, and God honors bold prayers. God isn’t offended by your biggest dreams or boldest prayers. He is offended by anything less. If your prayers aren’t impossible to you, they are insulting to God. Prayers are prophecies. They are the best predictors of your spiritual future. Who you become is determined by how you pray. Ultimately, the transcript of your prayers becomes the script of your life. The greatest tragedy in life is the prayers that go unanswered because they go unasked. God does not answer vague prayers. The more specific your prayers are, the more glory God receives. Most of us don’t get what we want because we quit praying. We give up too easily. We give up too soon. We quit praying right before the miracle happens. If you don’t take the risk, you forfeit the miracle. Take a step of faith when God gives you a vision because you trust that the One who gave you the vision is going to make provision. And for the record, if the vision is from God, it will most definitely be beyond your means. We shouldn’t seek answers as much as we should seek God. If you seek answers you won’t find them, but if you seek God, the answers will find you. If your plans aren’t birthed in prayer and bathed in prayer, they won’t succeed. Are your problems bigger than God, or is God bigger than your problems? Our biggest problem is our small view of God. That is the cause of all lesser evils. And it’s a high view of God that is the solution to all other problems. Because you know He can, you can pray with holy confidence. Persistence is the magic bullet. The only way you can fail is if you stop praying. 100 percent of the prayers I don’t pray won’t get answered. Where are you most proficient, most sufficient? Maybe that is precisely where God wants you to trust Him to do something beyond your ability. What we perceive as unanswered prayers are often the greatest answers. Our heavenly Father is far too wise and loves us far too much to give us everything we ask for. Someday we’ll thank God for the prayers He didn’t answer as much or more than the ones He did. You can’t pray for open doors if you aren’t willing accept closed doors, because one leads to the other. Just as our greatest successes often come on the heels of our greatest failures, our greatest answers often come on the heels of our longest and most boring prayers. The biggest difference between success and failure, both spiritually and occupationally, is your waking-up time on your alarm clock. We won’t remember the things that came easy; we’ll remember the things that came hard. It’s not just where you end up that’s important; it’s how you get there. Goal setting begins and ends with prayer. The more you have to circle something in prayer, the more satisfying it is spiritually. And, often, the more glory God gets. I don’t want easy answers or quick answers because I have a tendency to mishandle the blessings that come too easily or too quickly. I take the credit or take them for granted. So now I pray that it will take long enough and be hard enough for God to receive all of the glory. Change your prayer approach from as soon as possible to as long as it takes. Go home. Lock yourself in your room. Kneel down in the middle of the floor, and with a piece of chalk draw a circle around yourself. There, on your knees, pray fervently and brokenly that God would start a revival within that chalk circle.

As they walked, Tehol spoke. ‘…the assumption is the foundation stone of Letherii society, perhaps all societies the world over. The notion of inequity, my friends. For from inequity derives the concept of value, whether measured by money or the countless other means of gauging human worth. Simply put, there resides in all of us the unchallenged belief that the poor and the starving are in some way deserving of their fate. In other words, there will always be poor people. A truism to grant structure to the continual task of comparison, the establishment through observation of not our mutual similarities, but our essential differences. ‘I know what you’re thinking, to which I have no choice but to challenge you both. Like this. Imagine walking down this street, doling out coins by the thousands. Until everyone here is in possession of vast wealth. A solution? No, you say, because among these suddenly rich folk there will be perhaps a majority who will prove wasteful, profligate and foolish, and before long they will be poor once again. Besides, if wealth were distributed in such a fashion, the coins themselves would lose all value—they would cease being useful. And without such utility, the entire social structure we love so dearly would collapse. ‘Ah, but to that I say, so what? There are other ways of measuring self-worth. To which you both heatedly reply: with no value applicable to labour, all sense of worth vanishes! And in answer to that I simply smile and shake my head. Labour and its product become the negotiable commodities. But wait, you object, then value sneaks in after all! Because a man who makes bricks cannot be equated with, say, a man who paints portraits. Material is inherently value-laden, on the basis of our need to assert comparison—but ah, was I not challenging the very assumption that one must proceed with such intricate structures of value? ‘And so you ask, what’s your point, Tehol? To which I reply with a shrug. Did I say my discourse was a valuable means of using this time? I did not. No, you assumed it was. Thus proving my point!’ ‘I’m sorry, master,’ Bugg said, ‘but what was that point again?’ ‘I forget. But we’ve arrived. Behold, gentlemen, the poor.

Just because you think clearly doesn’t mean you talk to God.” “Aha!” Vetra exclaimed. “And yet remarkable solutions to seemingly impossible problems often occur in these moments of clarity. It’s what gurus call higher consciousness. Biologists call it altered states. Psychologists call it super-sentience.” He paused. “And Christians call it answered prayer.

He didn’t know that panic was a survival trait, in extreme circumstances. When all else fails, and all rational means of finding a solution have been exhausted, panic takes over. And sometimes an irrational act becomes a solution the rational mind would never have thought of.

If ever I was distraught or heartbroken, my mom would always say, Go read history. Her solution for everything. For so long I believed history was a thick book you carried around in your backpack, not something you could create. It was one hour in an air-conditioned portable classroom after lunch, watching Civil War reenactments.... It'd take me a long time to realize history is happening now, and we are a part of it. ...History shows you what people have endured before you...History shows that if you were in the minority, if no one believed you, it didn't mean you were wrong. Rather, it meant society was slow to catch up to you. And if those in the minority did not buckle, did not give up their truths, the world would shift below their feet.

There can wisely be no “solutions,” no self-help, of a kind that removes problems altogether. What we can aim for, at best, is consolation—a word tellingly lacking in glamour. To believe in consolation means giving up on cures; it means accepting that life is a hospice rather than a hospital, but one we’d like to render as comfortable, as interesting, and as kind as possible.

Forgiveness means giving up hope for a different past. It means knowing that the past is over, the dust has settled and the destruction left in its wake can never be reconstructed to resemble what it was. It’s accepting that there’s no magic solution to the damage that’s been caused. It’s the realization that as unfair as the hurricane was, you still have to live in its city of ruins. And no amount of anger is going to reconstruct that city. You have to do it yourself.

The application of creative intelligence to a problem, the finding of a solution at once dogged, elegant, and wild, this had always seemed to him to be the essential business of human beings—the discovery of sense and causality amid the false leads, the noise, the trackless brambles of life. And yet he had always been haunted—had he not?—by the knowledge that there were men, lunatic cryptographers, mad detectives, who squandered their brilliance and sanity in decoding and interpreting the messages in cloud formations, in the letters of the Bible recombined, in the spots on butterflies’ wings. One might, perhaps, conclude from the existence of such men that meaning dwelled solely in the mind of the analyst. That it was the insoluble problems—the false leads and the cold cases—that reflected the true nature of things. That all the apparent significance and pattern had no more intrinsic sense than the chatter of an African gray parrot. One might so conclude; really, he thought, one might.

There are many artists who’ve not yet gotten a good foothold or who are old war-horses at developing their creative lives, and yet and still, every time they reach for the pen, the brush, the ribbons, the script, they hear, “You’re nothing but trouble, your work is marginal or completely unacceptable—because you yourself are marginal and unacceptable.” So what is the solution? Do as the duckling does. Go ahead, struggle through it. Pick up the pen already and put it to the page and stop whining. Write. Pick up the brush and be mean to yourself for a change, paint. Dancers, put on the loose chemise, tie the ribbons in your hair, at your waist, or on your ankles and tell the body to take it from there. Dance. Actress, playwright, poet, musician, or any other. Generally, just stop talking. Don’t say one more word unless you’re a singer. Shut yourself in a room with a ceiling or in a clearing under the sky. Do your art. Generally, a thing cannot freeze if it is moving. So move. Keep moving.

The dynamics within the boardroom are often complex and multifaceted. Strong personalities, competing interests, and high stakes can create an environment ripe for conflict. Know what I mean? But here’s the thing; when managed effectively, these dynamics can also lead to robust discussions, innovative solutions, and sound decision-making.

Jung writes that women with a negative mother complex often miss the first half of life; they walk past it in a dream. Life to them is a constant source of annoyance and irritation. But if they can overcome this negative mother complex, they have a good chance in the second half of rediscovering life with the youthful spontaneity missed in the first half. For though, as Jung says in the last paragraph, a part of life has been lost, its meaning has been saved. That is the tragedy of such women, but they can get to the turning point, and in the second half of life have their hands healed and can stretch them out for what they want — not from the animus or from the ego, but, according to nature, simply stretch out their hands toward something they love. Though it is infinitely simple, it is extremely difficult, for it is the one thing the woman with a negative mother complex cannot do; it needs God's help. Even the analyst cannot help her — it must one day just happen, and this is generally when there has been sufficient suffering. One cannot escape one's fate; the whole pain of it must be accepted, and one day the infinitely simple solution comes.

For many of us prayer means nothing more than speaking with God. And since it usually seems to be a quite one-sided affair, prayer simply means talking to God. This idea is enough to create great frustrations. If I present a problem, I expect a solution; if I formulate a question, I expect an answer; if I ask for guidance, I expect a response. And when it seems, increasingly, that I am talking into the dark, it is not so strange that I soon begin to suspect that my dialogue with God is in fact a monologue. Then I may begin to ask myself: To whom am I really speaking, God or myself?

A critical analysis of the present global constellation-one which offers no clear solution, no “practical” advice on what to do, and provides no light at the end of the tunnel, since one is well aware that this light might belong to a train crashing towards us-usually meets with reproach: “Do you mean we should do nothing? Just sit and wait?” One should gather the courage to answer: “YES, precisely that!” There are situations when the only true “practical” thing to do is to resist the temptation to engage immediately and to “wait and see” by means of a patient, critical analysis. Engagement seems to exert its pressure on us from all directions. In a well-known passage from his ‘Existentialism and Humanism’, Sartre deployed the dilemma of a young man in France in 1942, torn between the duty to help his lone, ill mother and the duty to enter the war and fight the Germans; Sartre’s point is, of course, that there is no a priori answer to this dilemma. The young man needs to make a decision grounded only in his own abyssal freedom and assume full responsibility for it. An obscene third way out of this dilemma would have been to advise the young man to tell his mother that he will join the Resistance, and to tell his Resistance friends that he will take care of his mother, while, in reality, withdrawing to a secluded place and studying. There is more than cheap cynicism in this advice. It brings to mind a well-known Soviet joke about Lenin. Under socialism; Lenin’s advice to young people, his answer to what they should do, was “Learn, learn, and learn.” This was evoked all the time and displayed on the school walls. The joke goes: Marx, Engels, and Lenin are asked whether they would prefer to have a wife or a mistress. As expected, Marx, rather conservative in private matters, answers, “A wife!” while Engels, more of a bon vivant, opts for a mistress. To everyone’s surprise, Lenin says, “I’d like to have both!” Why? Is there a hidden stripe of decadent jouisseur behind his austere revolutionary image? No-he explains: “So that I can tell my wife that I am going to my mistress and my mistress that I am going to my wife. . .” “And then, what do you do?” “I go to a solitary place to learn, learn, and learn!” Is this not exactly what Lenin did after the catastrophe in 1914? He withdrew to a lonely place in Switzerland, where he “learned, learned, and learned,” reading Hegel’s logic. And this is what we should do today when we find ourselves bombarded with mediatic images of violence. We need to “learn, learn, and learn” what causes this violence.

The answer to all questions of life and death, "the absolute solution" was written all over the world he had known: it was like a traveller realising that the wild country he surveys is not an accidental assembly of natural phenomena, but the page in a book where these mountains and forests, and fields, and rivers are disposed in such a way as to form a coherent sentence; the vowel of a lake fusing with the consonant of a sibilant slope; the windings of a road writing its message in a round hand, as clear as that of one's father; trees conversing in dumb-show, making sense to one who has learnt the gestures of their language... Thus the traveller spells the landscape and its sense is disclosed, and likewise, the intricate pattern of human life turns out to be monogrammatic, now quite clear to the inner eye disentangling the interwoven letters. And the word, the meaning which appears is astounding in its simplicity: the greatest surprise being perhaps that in the course of one's earthly existence, with one's brain encompassed by an iron ring, by the close-fitting dream of one's own personality - one had not made by chance that simple mental jerk, which would have set free imprisoned thought and granted it the great understanding.

For mile after mile the same melodic phrase rose up in my memory. I simply couldn’t get free of it. Each time it had a new fascination for me. Initially imprecise in outline, it seemed to become more and more intricately woven, as if to conceal from the listener how eventually it would end. This weaving and re-weaving became so complicated that one wondered how it could possibly be unravelled; and then suddenly one note would resolve the whole problem, and the solution would seem yet more audacious than the procedures which had preceded, called for, and made possible its arrival; when it was heard, all that had gone before took on a new meaning, and the quest, which had seemed arbitrary, was seen to have prepared the way for this undreamed-of solution.

Ah . . . listen. It’s better for your case, and your fancy lawyers would back me up, if you and I aren’t seen running around together. Primary investigator and defendant. It doesn’t look good.” “You mean I can’t—” Mavis shut her mouth, regrouped. “All right then, we won’t go running around together. Leonardo can work here. Roarke won’t mind, will you?” “On the contrary.” He took a satisfied drag on his cigarette. “I think it’s a perfect solution.” “One big happy family,” Eve mumbled. “The primary, the defendant, and the tenant of the murder scene, who also happens to be the victim’s former lover and the defendant’s current. Are you all insane?

Attend any conference on telecommunications or computer technology, and you will be attending a celebration of innovative machinery that generates, stores, and distributes more information, more conveniently, at greater speed than ever before, To the question “What problem does the information solve?” the answer is usually “How to generate, store and distribute more information, more conveniently, at greater speeds than ever before.” This is the elevation of information to a metaphysical status: information as both the means and end of human creativity. In Technopoly, we are driven to fill our lives with the quest to “access” information. For what purpose or with what limitations, it is not for us to ask; and we are not accustomed to asking, since the problem is unprecedented. The world has never before been confronted with information glut and has hardly had time to reflect on its consequences (61).

Love is creative and redemptive. Love builds up and unites; hate tears down and destroys. The aftermath of the ‘fight with fire’ method which you suggest is bitterness and chaos, the aftermath of the love method is reconciliation and creation of the beloved community. Physical force can repress, restrain, coerce, destroy, but it cannot create and organize anything permanent; only love can do that. Yes, love—which means understanding, creative, redemptive goodwill, even for one’s enemies—is the solution to the race problem.

Peace of mind is an inside job, unrelated to fame, fortune, or whether your partner loves you. Horribly, what this means is that it is also an inside job for the few people you love most desperately in the world. We cannot arrange lasting safety or happiness for our most beloved people. They have to find their own ways, their own answers. Not one single person in history has gotten an alcoholic sober. (Maybe you’ll be the first. But—and I say this with love—I doubt it.) If it is someone else’s problem, you probably don’t have the solution.

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.

So I assume that those of you who are married and thus purchased a diamond for your wife are aware of how evil and corrupt the diamond cartel is. I was not. Apparently, diamonds are almost worthless other than the value attached to them by the silly tramps that DeBeers has brainwashed into thinking 'diamond equals love.' Congratulations, ladies, your quest for the perfect princess cut not only supports terrorism and genocide, but has managed to destroy an entire continent. - speaking of blood diamonds, what the hell is going on here? Everyone is upset about African children losing their limbs? Perhaps I missed their concern about these same children during the Rwandan genocide. Here's a solution: Stop buying diamonds. No no, the avarice of the entitled whore cannot be contained. And if blood diamonds are so fucking bad, why can't I by them at a discount? Or at least get them with a death certificate or an appendage or some sort of cogent backstory that might indicate an actual meaning to this useless little cube of carbon. Clearly the diamond market is broken on multiple levels.

Without the errors which are active in every psychical pleasure and displeasrue a humanity would never have come into existence--whose fundamental feeling is and remains that man is the free being in a world of unfreedom, the external miracle worker whether he does good or ill, the astonishing exception, the superbeast and almost-god, the meaning of creation which cannot be thought away, the solution of the cosmic riddle, the mighty ruler over nature and the despiser of it, the creature which calls its history world history!--Vanitas vanitatum homo.

And gratitude is the solution. Being grateful for what we have today doesn’t mean we have to have that forever. It means we acknowledge that what we have today is what we’re supposed to have today. There is enough, we’re enough, and all we need will come to us. We don’t have to be desperate, fearful, jealous, resentful, or miserly. We don’t have to worry about what someone else has; they don’t have ours. All we need to do is appreciate and take care of what we have today. The trick is, we need to be grateful first—before we get anything else, not afterward.

- What do you expect? Think we were sent into the world to have a soft time and what is it? Float on flowery beds of ease? Think Man was just made to be happy? - Why not? Though I've never discovered anybody that knew what the deuce Man really was made for! - Well, we know not just in the Bible alone, but it stands to reason a man who doesn't buckle down and do his duty, even if it does bore him sometimes, is nothing but a... well, he's simply a weakling. Mollycoddle, in fact! And what do you advocate? Come down to cases! If a man is bored by his wife, do you seriously mean he has a right to chuck her and take a sneak, or even kill himself? - Good Lord, I don't know what 'rights' a man has! And I don't know the solution of boredom. If I did, I'd be the one philosopher that had the cure for living. But I do know that about ten times as many people find their lives dull, and unnecessarily dull, as ever admit it; and I do believe that if we busted out and admitted it sometimes, instead of being nice and patient and loyal for sixty years, and then nice and patient and dead for the rest of eternity, why, maybe, possibly, we might make life more fun.

It’s a constant question for me every time I’m entranced by the beauty of this world: what does it mean to love this place? What does it mean to love anyone or anything in a world whose vanishing is accelerating, perhaps beyond our capacity to save the things that we love most? We still have the chance to make the space for hope- to act in such a way that hope might exist for others who come after us. Not everyone can focus on this work- many people are too full up with the difficulties of their daily lives...But if you can, then the world needs you, and it needs you right now, because anything that we do this year or next is worth ten of the same thing ten years from now. LOVING A VANISHING WORLD by Emily N. Johnston

Emotional exhaustion follows fast on the footsteps of physical and mental depletion. I feel my lifeblood draining away in an oily spigot of inner turmoil. Questions abound and personal survival hinges upon sorting through possible solutions and selecting the most fitting answers. Is my pain real or simply an illusion of a frustrated ego? What do I believe in? What is my purpose? I aspire to discover a means to live in congruence with the trinity of the mind, body, and spirit. Can I discover a noble path that frees me from the shallowness of decadent physical and emotional desires? Can I surrender any desire to seek fame and fortune? Can I terminate a craving to punish other persons for their perceived wrongs? Can I recognize that forgiving persons whom offended me is a self-initiated, transformative act? Can I conquer an irrational fear of the future? Can I accept the inevitable chaos that accompanies life? Can I find a means to achieve inner harmony by steadfastly resolving to live in the moment free of angst? Can I purge egotisms that mar an equitable perception of life by renunciation of the self and all worldly endeavors? Can I live a harmonious existence devoid the panache of vanities?

All of Dostoevsky’s heroes question themselves as to the meaning of life. In this they are modern: they do not fear ridicule. What distinguishes modern sensibility from classical sensibility is that the latter thrives on moral programs and the former on metaphysical programs. In Dostoevsky’s novels the question is propounded with such intensity that it can only invite extreme solutions. Existence is illusory or it is eternal. If Dostoevsky were satisfied with this inquiry, he would be a philosopher. But he illustrates the consequences that such intellectual pastimes may have in a man’s life, and in this regard he is an artist.

Carmack was of the moment. His ruling force was focus. Time existed for him not in some promising future or sentimental past but in the present condition, the intricate web ol problems and solutions, imagination and code. He kept nothing from the past–no pictures, no records, no games, no computer disks. He didn’t even save copies of his first games, Wraith and Shadowforge. There was no yearbook to remind of his time at Shadowforge. There was no yearbook to remind of his time at school, no magazine copies of his early publications. He kept nothing but what he needed at the time. His bedroom consisted of a lamp, a pillow, a blanket, and a stack of books. There was no mattress. All he brought with him from home was a cat named Mitzi (a gift from his stepfamily) with a mean streak and a reckless bladder.

One last point: If your relationship with your family is especially difficult, working to improve it might sometimes feel like a lost cause. It’s easy to throw up your hands. Almost every day, we hear from people all over the world who feel stuck in family problems that seem like they have no solution. Maybe you have said, “I just want to turn my back on those people and get on with my life.” Giving up is almost always a mistake, because “those people” are, in a mystical way, you. Your spouse is a completion of you as a person. Your kids provide a rare glimpse into your own past. Your parents are a vision of your future. Your siblings are a representation of how others see you. Giving that up means losing insight into yourself, which is a lost opportunity to gain self-knowledge and make progress as a person. Never give up on the relationships that you did not choose, if at all possible. But what about the relationships that you have chosen? These are your friendships, and that’s the next part of our lives to build.

The wild things and places belong to all of us. So while I can't fix the bigger problems of race in the United States - can't suggest a means by which I, and others like me, will always feel safe - I can prescribe a solution in my own small corner. Get more people of color "out there." Turn oddities into commonplace. The presence of more black birders, wildlife biologists, hunters, hikers, and fisher-folk will say to others that we, too, appreciate the warble of a summer tanager, the incredible instincts of a whitetail buck, and the sound of wind in the tall pines. Our responsibility is to pass something on to those coming after. As young people of color reconnect with what so many of their ancestors knew - that our connections to the land run deep, like the taproots of mighty oaks; that the land renews and sustains us - maybe things will begin to change.

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.

It could be argued that death is inherently absurd, and that grinning is not necessarily an inappropriate response. I mean absurd in the sense of ridiculous, unreasonable. One second a person is there, the next they're not. Though perhaps Camus' definition of the absurd—that the universe is irrational and human life meaningless—applies here as well. [quoting from The Myth of Sisyphus: The subject of this essay is precisely this relationship between the absurd and suicide, the exact degree to which suicide is a solution to the absurd.]

Most important of all, we should be teaching our children humility and curiosity. Being humble, here, means being aware of how difficult your instincts can make it to get the facts right. It means being realistic about the extent of your knowledge. It means being happy to say “I don’t know.” It also means, when you do have an opinion, being prepared to change it when you discover new facts. It is quite relaxing being humble, because it means you can stop feeling pressured to have a view about everything, and stop feeling you must be ready to defend your views all the time. Being curious means being open to new information and actively seeking it out. It means embracing facts that don’t fit your worldview and trying to understand their implications. It means letting your mistakes trigger curiosity instead of embarrassment. “How on earth could I be so wrong about that fact? What can I learn from that mistake? Those people are not stupid, so why are they using that solution?” It is quite exciting being curious, because it means you are always discovering something interesting.

I felt drained and frustrated (not to mention flat-out dirty) operating within a framework that positioned the criminal legal system as the primary remedy for sexual violence. The prison-industrial complex, to which the mainstream rape crisis movement is intimately and often unquestioningly linked, is an embodiment of nonconsent used to reinforce race and class inequality. Prisons take away the rights of people, primarily poor people of color, to control their own lives and bodies. This is glaringly apparent when one sits in a courtroom and observes the ways in which race, class, and power intersect in this space. How, then, do we as a movement whose fundamental principle is consent see this as an appropriate solution? A successful anti-rape movement will focus not only on how rape upholds male supremacy, but also on how it serves as a tool to maintain white supremacy and myriad other oppressive systems. When this is done, the importance of creating alternative ways to address violence becomes more apparent, and the state-sponsored systems that reproduce inequality seem less viable options for true transformative change.

I find that most people serve practical needs. They have an understanding of the difference between meaning and relevance. And at some level my mind is more interested in meaning than in relevance. That is similar to the mind of an artist. The arts are not life. They are not serving life. The arts are the cuckoo child of life. Because the meaning of life is to eat. You know, life is evolution and evolution is about eating. It's pretty gross if you think about it. Evolution is about getting eaten by monsters. Don't go into the desert and perish there, because it's going to be a waste. If you're lucky the monsters that eat you are your own children. And eventually the search for evolution will, if evolution reaches its global optimum, it will be the perfect devourer. The thing that is able to digest anything and turn it into structure to sustain and perpetuate itself, for long as the local puddle of negentropy is available. And in a way we are yeast. Everything we do, all the complexity that we create, all the structures we build, is to erect some surfaces on which to out compete other kinds of yeast. And if you realize this you can try to get behind this and I think the solution to this is fascism. Fascism is a mode of organization of society in which the individual is a cell in the superorganism and the value of the individual is exactly the contribution to the superorganism. And when the contribution is negative then the superorganism kills it in order to be fitter in the competition against other superorganisms. And it's totally brutal. I don't like fascism because it's going to kill a lot of minds I like. And the arts is slightly different. It's a mutation that is arguably not completely adaptive. It's one where people fall in love with the loss function. Where you think that your mental representation is the intrinsically important thing. That you try to capture a conscious state for its own sake, because you think that matters. The true artist in my view is somebody who captures conscious states and that's the only reason why they eat. So you eat to make art. And another person makes art to eat. And these are of course the ends of a spectrum and the truth is often somewhere in the middle, but in a way there is this fundamental distinction. And there are in some sense the true scientists which are trying to figure out something about the universe. They are trying to reflect it. And it's an artistic process in a way. It's an attempt to be a reflection to this universe. You see there is this amazing vast darkness which is the universe. There's all these iterations of patterns, but mostly there is nothing interesting happening in these patterns. It's a giant fractal and most of it is just boring. And at a brief moment in the evolution of the universe there are planetary surfaces and negentropy gradients that allow for the creation of structure and then there are some brief flashes of consciousness in all this vast darkness. And these brief flashes of consciousness can reflect the universe and maybe even figure out what it is. It's the only chance that we have. Right? This is amazing. Why not do this? Life is short. This is the thing we can do.

Every genetic “illness” is a mismatch between an organism’s genome and its environment. In some cases, the appropriate medical intervention to mitigate a disease might be to alter the environment to make it “fit” an organismal form (building alternative architectural realms for those with dwarfism; imagining alternative educational landscapes for children with autism). In other cases, conversely, it might mean changing genes to fit environments. In yet other cases, the match may be impossible to achieve: the severest forms of genetic illnesses, such as those caused by nonfunction of essential genes, are incompatible with all environments. It is a peculiar modern fallacy to imagine that the definitive solution to illness is to change nature—i.e., genes—when the environment is often more malleable. 10.

During this time (at high school) I discovered the Public Library... It was here that I found a source of knowledge and the means to acquire it by reading, a habit of learning which I still follow to this day. I also became interested in chemistry and gradually accumulated enough test tubes and other glassware to do chemical experiments, using small quantities of chemicals purchased from a pharmacy supply house. I soon graduated to biochemistry and tried to discover what gave flowers their distinctive colours. I made the (to me) astounding discovery that the pigments I extracted changed their colours when I changed the pH of the solution.

In the end, no matter what obstacles a company faces in the Thank You Economy, the solution will always be the same. Competitors are bigger? Outcare them. They’re cheaper? Outcare them. They’ve got celebrity status and you don’t? Outcare them. Social media gives you the tools to touch your consumer and create an emotion where before there might not have been one. It doesn’t matter if you’re not small or cool or sexy—people can get pumped up about the craziest stuff. I mean, really, who could have predicted the guy in a trench coat pulverizing iPhones in a blender? (Seriously, if you haven’t seen it, check out willitblend.com. It’s fantastic!)

Developing your spirituality, no matter what your religious orientation, basically means letting go of self-will, of the determination to make things happen the way you think they should. Instead, you must accept the fact that you may not know what is best in a given situation either for yourself or for another person. There may be outcomes and solutions that you have never considered, or perhaps the ones you’ve most feared and tried hardest to forestall may be exactly what is necessary in order for things to begin to improve. Self-will means believing that you alone have all the answers. Letting go of self-will means becoming willing to hold still, be open, and wait for guidance for yourself. It means learning to let go of fear (all of the “what ifs”) and despair (all of the “if onlys”) and replacing them with positive thoughts and statements about your life.

Monte Carlo is able to discover practical solutions to otherwise intractable problems because the most efficient search of an unmapped territory takes the form of a random walk. Today’s search engines, long descended from their ENIAC-era ancestors, still bear the imprint of their Monte Carlo origins: random search paths being accounted for, statistically, to accumulate increasingly accurate results. The genius of Monte Carlo—and its search-engine descendants—lies in the ability to extract meaningful solutions, in the face of overwhelming information, by recognizing that meaning resides less in the data at the end points and more in the intervening paths.

Mr Bankes expected her to answer. And she was about to say something criticizing Mrs Ramsay, how she was alarming, too, in her way, high-handed, or words to that effect, when Mr Bankes made it entirely unnecessary for her to speak by his rapture. For such it was considering his age, turned sixty, and his cleanliness and his impersonality, and the white scientific coat which seemed to clothe him. For him to gaze as Lily saw him gazing at Mrs Ramsay was a rapture, equivalent, Lily felt, to the loves of dozens of young men (and perhaps Mrs Ramsay had never excited the loves of dozens of young men). It was love, she thought, pretending to move her canvas, distilled and filtered; love that never attempted to clutch its object; but, like the love which mathematicians bear their symbols, or poets their phrases, was meant to be spread over the world and become part of the human gain. So it was indeed. The world by all means should have shared it, could Mr Bankes have said why that woman pleased him so; why the sight of her reading a fairy tale to her boy had upon him precisely the same effect as the solution of a scientific problem, so that he rested in contemplation of it, and felt, as he felt when he had proved something absolute about the digestive system of plants, that barbarity was tamed, the reign of chaos subdued.

My concern with democracy is highly specific. It begins in observing the remarkable fact that, while democracy means a government accountable to the electorate, our rulers now make us accountable to them. Most Western governments hate me smoking, or eating the wrong kind of food, or hunting foxes, or drinking too much, and these are merely the surface disapprovals, the ones that provoke legislation or public campaigns. We also borrow too much money for our personal pleasures, and many of us are very bad parents. Ministers of state have been known to instruct us in elementary matters, such as the importance of reading stories to our children. Again, many of us have unsound views about people of other races, cultures, or religions, and the distribution of our friends does not always correspond, as governments think that it ought, to the cultural diversity of our society. We must face up to the grim fact that the rulers we elect are losing patience with us. No philosopher can contemplate this interesting situation without beginning to reflect on what it can mean. The gap between political realities and their public face is so great that the term “paradox” tends to crop up from sentence to sentence. Our rulers are theoretically “our” representatives, but they are busy turning us into the instruments of the projects they keep dreaming up. The business of governments, one might think, is to supply the framework of law within which we may pursue happiness on our own account. Instead, we are constantly being summoned to reform ourselves. Debt, intemperance, and incompetence in rearing our children are no doubt regrettable, but they are vices, and left alone, they will soon lead to the pain that corrects. Life is a better teacher of virtue than politicians, and most sensible governments in the past left moral faults to the churches. But democratic citizenship in the twenty-first century means receiving a stream of improving “messages” from politicians. Some may forgive these intrusions because they are so well intentioned. Who would defend prejudice, debt, or excessive drinking? The point, however, is that our rulers have no business telling us how to live. They are tiresome enough in their exercise of authority—they are intolerable when they mount the pulpit. Nor should we be in any doubt that nationalizing the moral life is the first step towards totalitarianism. We might perhaps be more tolerant of rulers turning preachers if they were moral giants. But what citizen looks at the government today thinking how wise and virtuous it is? Public respect for politicians has long been declining, even as the population at large has been seduced into demanding political solutions to social problems. To demand help from officials we rather despise argues for a notable lack of logic in the demos. The statesmen of eras past have been replaced by a set of barely competent social workers eager to take over the risks of our everyday life. The electorates of earlier times would have responded to politicians seeking to bribe us with such promises with derision. Today, the demos votes for them.

I kind of was beginning to feel like I was being underutilized [as Teen Ambassador to the UN]. I mean, there were a lot more important issues out there for teens that I could have been bringing international attention to than what kids see out their windows. I mean, instead of sitting in the White House press office for three hours after school every Wednesday, or attending International Festival of the Child concerts, I could have been out there alerting the public to the fact that in some countries, it is still perfectly legal for men to take teen brides -- even multiple teen brides! What was that all about? And what about places like Sierra Leone, where teens and even younger kids routinely get their limbs chopped off as "warnings" against messing with the warring gangs that run groups of diamond traffickers? And hello, what about all those kids in countries with unexploded land mines buried in the fields where they'd like to play soccer, but can't because it's too dangerous? And how about a problem a little closer to home? How about all the teenagers right here in America who are taking guns to school and blowing people away? Where are they getting these guns, and how come they think shooting people is a viable solution to their problems? And why isn't anybody doing anything to alleviate some of the pressures that might lead someone to think bringing a gun to school is a good thing? How come nobody is teaching people like Kris Parks to be more tolerant of others, to stop torturing kids whose mothers make them wear long skirts to school?

If you teach a student facts, concepts, and rules, those things go into long-term memory as individual pieces, and if a student then wishes to do something with them—use them to solve a problem, reason with them to answer a question, or organize and analyze them to come up with a theme or a hypothesis—the limitations of attention and short-term memory kick in. The student must keep all of these different, unconnected pieces in mind while working with them toward a solution. However, if this information is assimilated as part of building mental representations aimed at doing something, the individual pieces become part of an interconnected pattern that provides context and meaning to the information, making it easier to work with. As we saw in chapter 3, you don’t build mental representations by thinking about something; you build them by trying to do something, failing, revising, and trying again, over and over. When you’re done, not only have you developed an effective mental representation for the skill you were developing, but you have also absorbed a great deal of information connected with that skill.

So why live, then?” she whispered. “Why make the effort? I’d rather just kill myself and have a clone keep on doing this—whatever this is.” “Mars, you don’t mean that, do you?” I asked, concerned. “I don’t know, Leo,” she murmured. “I just don’t know anymore.” I wanted to reach out and fix her, to make her feel whole again, but I knew that there was little fixing I was capable of. I myself didn’t have the answers, or the solutions. I didn’t even know why I was here. How could I lie to my own sister and comfort her? She’d see right past the bullshit. So, I did the only thing I could. I hugged her tighter than before and said, “It’d be an awfully lonely sky without your shine.

. . . Neither ecological nor social engineering will lead us to a conflict-free, simple path . . . Utilitarians and others who simply advise us to be happy are unhelpful, because we almost always have to make a choice either between different kinds of happiness--different things to be happy _about_--or between these and other things we want, which nothing to do with happiness. . . . Do we find ourselves a species naturally free from conflict? We do not. There has not, apparently, been in our evolution a kind of rationalization which might seem a possible solution to problems of conflict--namely, a takeover by some major motive, such as the desire for future pleasure, which would automatically rule out all competing desires. Instead, what has developed is our intelligence. And this in some ways makes matters worse, since it shows us many desirable things that we would not otherwise have thought of, as well as the quite sufficient number we knew about for a start. In compensation, however, it does help us to arbitrate. Rules and principles, standards and ideals emerge as part of a priority system by which we guide ourselves through the jungle. They never make the job easy--desires that we put low on our priority system do not merely vanish--but they make it possible. And it is in working out these concepts more fully, in trying to extend their usefulness, that moral philosophy begins. Were there no conflict, it [moral philosophy] could never have arisen. The motivation of living creatures does got boil down to any single basic force, not even an 'instinct of self-preservation.' It is a complex pattern of separate elements, balanced roughly in the constitution of the species, but always liable to need adjusting. Creatures really have divergent and conflicting desires. Their distinct motives are not (usually) wishes for survival or for means to survival, but for various particular things to be done and obtained while surviving. And these can always conflict. Motivation is fundamentally plural. . . An obsessive creature dominated constantly by one kind of motive, would not survive. All moral doctrine, all practical suggestions about how we ought to live, depend on some belief about what human nature is like. The traditional business of moral philosophy is attempting to understand, clarify, relate, and harmonize so far as possible the claims arising from different sides of our nature. . . . One motive does not necessarily replace another smoothly and unremarked. There is _ambivalence_, conflict behavior.

According to Claparède, feelings appoint a goal for behaviour, while intelligence merely provides the means (the "technique"). But there exists an awareness of ends as well as of means, and this continually modifies the goals of action. In so far as feeling directs behaviour by attributing a value to its ends, we must confine ourselves to saying that it supplies the energy necessary for action, while knowledge impresses a structure on it. Thus arises the solution proposed by the so-called Gestalt psychology: behaviour involves a "total field" embracing subject and objects, and the dynamics of this field constitutes feeling (Lewin), while its structure depends on perception, effector-functions, and intelligence.

Complainers, like the friend on the phone, who complain endlessly without looking for solutions. Life is a problem that will be hard if not impossible to solve. Cancellers, who take a compliment and spin it: “You look good today” becomes “You mean I looked bad yesterday?” Casualties, who think the world is against them and blame their problems on others. Critics, who judge others for either having a different opinion or not having one, for any choices they’ve made that are different from what the critic would have done. Commanders, who realize their own limits but pressure others to succeed. They’ll say, “You never have time for me,” even though they’re busy as well. Competitors, who compare themselves to others, controlling and manipulating to make themselves or their choices look better. They are in so much pain that they want to bring others down. Often we have to play down our successes around these people because we know they can’t appreciate them. Controllers, who monitor and try to direct how their friends or partners spend time, and with whom, and what choices they make. You can have fun with this list, seeing if you can think of someone to fit each type. But the real point of it is to help you

European civilisation finds it easier to tolerate differ- ent ways of life precisely on account of what its critics usually denounce as its weakness and failure, namely the alienation of social life. One of the things alienation means is that distance is woven into the very social texture of everyday life. Even if I live side by side with others, in my normal state I ignore them. I am allowed not to get too close to others. I move in a social space where I interact with others obeying certain external "mechanical" rules, without sharing their inner world. Perhaps the lesson to be learned is that sometimes a dose of alienation is indispensable for peaceful coexistence. Sometimes alienation is not a problem but a solution.

There is no final solution, no theory that will explain everything. There is no road map to a better society, no didactic ideology, no rule book. All we can do is choose our allies and our friends--our comrades, as [Ignazio Silone] puts it--with great care, for only with them, together, is it possible to avoid the temptations of the different forms of authoritarianism once again on offer. Because all authoritarianisms divide, polarize, and separate people into warring camps, the fight against them requires new coalitions. Together we can make old and misunderstood words like liberalism mean something again; together we can fight back against lies and liars; together we can rethink what democracy should look like in a digital age.

It's as if I had been going downhill when I thought I was going uphill. That's how it was. In society's opinion I was heading uphill, but in equal measure life was slipping away from me... And now it's all over. Nothing left but to die!" "So what's it all about? What's it for? It's not possible. It's not possible that life could have been as senseless and sickening as this. And if it has really been as sickening and senseless as this why do I have to die, and die in agony? There's something wrong. Maybe I didn't live as I should have done?" came the sudden thought. "But how can that be when I did everything properly?" he wondered, instantly dismissing as a total impossibility the one and only solution to the mystery of life and death.

If you have a library of concepts and solutions internalized as chunked patterns, you can more easily skip to the right solution to a problem by listening to the whispers from your diffuse mode. Your diffuse mode can also help you connect two or more chunks together in new ways to solve unusual problems. There are two ways to solve problems—first, through sequential, step-by-step reasoning, and second, through more holistic intuition. Sequential thinking, where each small step leads deliberately toward the solution, involves the focused mode. Intuition, on the other hand, often seems to require a creative, diffuse mode linking of several seemingly different focused mode thoughts. Most difficult problems are solved through intuition, because they make a leap away from what you are familiar with.24 Keep in mind that the diffuse mode’s semi-random way of making connections means that the solutions it provides with should be carefully verified using the focused mode. Intuitive insights aren’t always correct!25

A very distinct pattern has emerged repeatedly when policies favored by the anointed turn out to fail. This pattern typically has four stages: STAGE 1. THE “CRISIS”: Some situation exists, whose negative aspects the anointed propose to eliminate. Such a situation is routinely characterized as a “crisis,” even though all human situations have negative aspects, and even though evidence is seldom asked or given to show how the situation at hand is either uniquely bad or threatening to get worse. Sometimes the situation described as a “crisis” has in fact already been getting better for years. STAGE 2. THE “SOLUTION”: Policies to end the “crisis” are advocated by the anointed, who say that these policies will lead to beneficial result A. Critics say that these policies will lead to detrimental result Z. The anointed dismiss these latter claims as absurd and “simplistic,” if not dishonest. STAGE 3. THE RESULTS: The policies are instituted and lead to detrimental result Z. STAGE 4. THE RESPONSE: Those who attribute detrimental result Z to the policies instituted are dismissed as “simplistic” for ignoring the “complexities” involved, as “many factors” went into determining the outcome. The burden of proof is put on the critics to demonstrate to a certainty that these policies alone were the only possible cause of the worsening that occurred. No burden of proof whatever is put on those who had so confidently predicted improvement. Indeed, it is often asserted that things would have been even worse, were it not for the wonderful programs that mitigated the inevitable damage from other factors. Examples of this pattern are all too abundant. Three will be considered here. The first and most general involves the set of social welfare policies called “the war on poverty” during the administration of President Lyndon B. Johnson, but continuing under other labels since then. Next is the policy of introducing “sex education” into the public schools, as a means of reducing teenage pregnancy and venereal diseases. The third example will be policies designed to reduce crime by adopting a less punitive approach, being more concerned with preventive social policies beforehand and rehabilitation afterwards, as well as showing more concern with the legal rights of defendants in criminal cases.

See that guy over there?" I nod toward a man in jean shorts and a Budweiser T-shirt. "Am I that obvious?" St. Clair squints at him. "Obviously what? Balding? Overweight? Tasteless?" "American." He sighs melodramtically. "Honestly, Anna. You must get over this." "I just don't want to offend anyone. I hear they offend easily." "You're not offending anyone except me right now." "What about her?" I point to a middle-aged woman in khaki shorts and a knit top with stars and stripes on it.She has a camera strapped to her belt and is arguing with a man in a bucket hat. Her husband,I suppose. "Completely offensive." "I mean,am I as obvious as her?" "Considering she's wearing the American flag, I'd venture a no on that one." He bites his thumbnail. "Listen.I think I have a solution to your problem, but you'll have to wait for it. Just promise you'll stop asking me to compare you to fifty-year-old women,and I'll take care of everything." "How? With what? A French passport?" He snorts. "I didn't say I'd make you French." I open my mouth to protest, but he cuts me off. "Deal?" "Deal," I say uncomfortably. I don't care for surprises. "But it better be good." "Oh,it's good." And St. Clair looks so smug that I'm about to call him on it, when I realize I can't see our school anymore. I don't believe it.He's completely distracted me.

In the middle of the night, he woke up and realized to his surprise that he had been having one erotic dream after the other. The only one he could recall with any clarity was the last: an enormous naked woman, at least five times his size, floating on her back in a pool, her belly from crotch to navel covered with thick hair. Looking at her from the side of the pool, he was greatly excited. How could he have been excited when his body was debilitated by a gastric disorder? And how could he be excited by the sight of a woman who would have repelled him had he seen her while conscious? He thought: In the clockwork of the head, two cogwheels turn opposite each other. On the one, images; on the other, the body's reactions. The cog carrying the image of a naked woman meshes with the corresponding erection-command cog. But when, for one reason or another, the wheels go out of phase and the excitement cog meshes with a cog bearing the image of a swallow in flight, the penis rises at the sight of a swallow. Moreover, a study by one of Tomas's colleagues, a specialist in human sleep, claimed that during any kind of dream men have erections, which means that the link between erections and naked women is only one of a thousand ways the Creator can set the clockwork moving in a man's head. And what has love in common with all this? Nothing. If a cogwheel in Tomas's head goes out of phase and he is excited by seeing a swallow, it has absolutely no effect on his love for Tereza. If excitement is a mechanism our Creator uses for His own amusement, love is something that belongs to us alone and enables us to flee the Creator. Love is our freedom. Love lies beyond Es muss sein! Though that is not entirely true. Even if love is something other than a clockwork of sex that the Creator uses for His own amusement, it is still attached to it. It is attached to it like a tender naked woman to the pendulum of an enormous clock. Thomas thought: Attaching love to sex is one of the most bizarre ideas the Creator ever had. He also thought: One way of saving love from the stupidity of sex would be to set the clockwork in our head in such a way as to excite us at the sight of a swallow. And with that sweet thought he started dozing off. But on the very threshold of sleep, in the no-man's-land of muddled concepts, he was suddenly certain he had just discovered the solution to all riddles, the key to all mysteries, a new utopia, a paradise: a world where man is excited by seeing a swallow and Tomas can love Tereza without being disturbed by the aggressive stupidity of sex.

Carroting, you must understand, was a process by which animal fur is bathed in a solution of mercury nitrate, in order to render the hairs more supple, thus producing a superior felt.” At this last word, he threw a significant glance in my direction. “Felt,” I repeated. “You mean, for the making of hats?” “Precisely. The solution is of an orange colour, hence the term carroting. However, this process had rather severe side effects on those who worked with it, which is why its use today is much reduced. When mercury vapours are inhaled over a long enough period of time—particularly, for our purposes, in the close quarters of a hat-making operation—toxic and irreversible effects almost inevitably follow. One develops tremors of the hands; blackened teeth; slurred speech. In severe cases, dementia or outright insanity can occur. Hence the term mad as a hatter.

It is a level of psychic pain wholly incompatible with human life as we know it. It is a sense of radical and thoroughgoing evil not just as a feature but as the essence of conscious existence. It is a sense of poisoning that pervades the self at the self’s most elementary levels. It is a nausea of the cells and soul. It is an unnumb intuition in which the world is fully rich and animate and un-map-like and also thoroughly painful and malignant and antagonistic to the self, which depressed self It billows on and coagulates around and wraps in Its black folds and absorbs into Itself, so that an almost mystical unity is achieved with a world every constituent of which means painful harm to the self. Its emotional character, the feeling Gompert describes It as, is probably mostly indescribable except as a sort of double bind in which any/all of the alternatives we associate with human agency—sitting or standing, doing or resting, speaking or keeping silent, living or dying—are not just unpleasant but literally horrible. It is also lonely on a level that cannot be conveyed. There is no way Kate Gompert could ever even begin to make someone else understand what clinical depression feels like, not even another person who is herself clinically depressed, because a person in such a state is incapable of empathy with any other living thing. This anhedonic Inability To Identify is also an integral part of It. If a person in physical pain has a hard time attending to anything except that pain, 282 a clinically depressed person cannot even perceive any other person or thing as independent of the universal pain that is digesting her cell by cell. Everything is part of the problem, and there is no solution. It is a hell for one.

Then these moments of perplexity began to recur oftener and oftener, and always in the same form. They were always expressed by the questions: What is it for? What does it lead to? At first it seemed to me that these were aimless and irrelevant questions. I thought that it was all well known, and that if I should ever wish to deal with the solution it would not cost me much effort; just at present I had no time for it, but when I wanted to I should be able to find the answer. The questions however began to repeat themselves frequently, and to demand replies more and more insistently; and like drops of ink always falling on one place they ran together into one black blot. Then occurred what happens to everyone sickening with a mortal internal disease. At first trivial signs of indisposition appear to which the sick man pays no attention; then these signs reappear more and more often and merge into one uninterrupted period of suffering. The suffering increases, and before the sick man can look round, what he took for a mere indisposition has already become more important to him than anything else in the world -- it is death! That is what happened to me.

Capacity for keen observation • Exceptional ability to predict and foresee problems and trends • Special problem-solving resources; extraordinary tolerance for ambiguity; fascination with dichotomous puzzles • Preference for original thinking and creative solutions • Excitability, enthusiasm, expressiveness, and renewable energy • Heightened sensitivity, intense emotion, and compassion • Playful attitude and childlike sense of wonder throughout life • Extra perceptivity, powerful intuition, persistent curiosity, potential for deep insight, early spiritual experiences • Ability to learn rapidly, concentrate for long periods of time, comprehend readily, and retain what is learned; development of more than one area of expertise • Exceptional verbal ability; love of subtleties of written and spoken words, new information, theory, and discussion • Tendency to set own standards and evaluate own efforts • Unusual sense of humor, not always understood by others • Experience of feeling inherently different or odd • History of being misunderstood and undersupported • Deep concerns about universal issues and nature, and reverence for the interconnectedness of all things • Powerful sense of justice and intolerance for unfairness • Strong sense of independence and willingness to challenge authority • Awareness of an inner force that “pulls” for meaning, fulfillment, and excellence • Feelings of urgency about personal destiny and a yearning at a spiritual level for answers to existential puzzles

Feeling Faint Issue: I’m happy losing weight with a low carbohydrate diet, but I’m always tired, get light headed when I stand up, and if I exercise for more than 10 minutes I feel like I’m going to pass out. Response: Congratulations on your weight loss success, and with just a small adjustment to your diet, you can say goodbye to your weakness and fatigue. The solution is salt…a bit more salt to be specific. This may sound like we’re crazy when many experts argue that we should all eat less salt, however these are the same experts who tell us that eating lots of carbohydrates and sugar is OK. But what they don’t tell you is that your body functions very differently when you are keto-adapted. When you restrict carbs for a week or two, your kidneys switch from retaining salt to rapidly excreting it, along with a fair amount of stored water. This salt and water loss explains why many people experience rapid weight loss in the first couple of weeks on a low carbohydrate diet. Ridding your body of this excess salt and water is a good thing, but only up to a point. After that, if you don’t replace some of the ongoing sodium excretion, the associated water loss can compromise your circulation The end result is lightheadedness when you stand up quickly or fatigue if you exercise enough to get ‘warmed up’. Other common side effects of carbohydrate restriction that go away with a pinch of added salt include headache and constipation; and over the long term it also helps the body maintain its muscles. The best solution is to include 1 or 2 cups of bouillon or broth in your daily schedule. This adds only 1-2 grams of sodium to your daily intake, and your ketoadapted metabolism insures that you pass it right on through within a matter of hours (allaying any fears you might have of salt buildup in your system). This rapid clearance also means that on days that you exercise, take one dose of broth or bouillon within the hour before you start.

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.

A desire to attain short-term happiness while laboring under the weight a looming death sentence is an obvious paradox. Suicide, as distinguished from medical euthanasia, is an emotional reaction to the absurdity of life. Suicide is a panic-stricken reflex induced by the sinister twins of fear and foreboding. A rational person does not commit self-murder because their longing for happiness is incongruent with their present day reality. Suicide is a superficial response to hard times; suicide is a pusillanimous solution. A more measured reaction and, therefore, ultimately a braver and logical tactic is to meet life’s pillbox of irrationality headfirst. Upon soul-searching reflection, a thinking person accepts that while he or she might never comprehend a unifying meaning of life they still prefer to experience each permitted day of life to the fullest. A pragmatic person accepts the cold fact that happiness is fleeting and death is inevitable. By acknowledging and accepting the underlying absurdity of life, the prisoner awakens to discover his own humanity. By refusing to cooperate with death, by working each day to expand personal consciousness, by savoring each moment of life regardless of its hazards, adversities, misfortunes, and seemingly lack of overriding purpose, an impertinent ward of time transcends his or her incarnate incarceration.

short term always leaves us in a place worse off than when we started. — To properly heal from addiction, we need a holistic approach. We need to create a life we don’t need to escape. We need to address the root causes that made us turn outside ourselves in the first place. This means getting our physical health back, finding a good therapist, ending or leaving abusive relationships, learning to reinhabit our bodies, changing our negative thought patterns, building support networks, finding meaning and connecting to something greater than ourselves, and so on. To break the cycle of addiction, we need to learn to deal with cravings, break old habits, and create new ones. To address all of this is an overwhelming task, but there is a sane, empowering, and balanced approach. But before we discuss how to implement solutions to the Two-Part Problem, we need to address one of the bigger issues that women and other historically oppressed folks need to consider, which is how patriarchal structures affect the root causes of addiction, how they dominate the recovery landscape, and what that means for how we experience recovery. If we are sick from sexism, homophobia, racism, classism, microaggressions, misogyny, ableism, American capitalism, and so on—and we are—then we need to understand how recovery frameworks that were never built with us in mind can actually work against us, further pathologizing characteristics, attributes, and behaviors that have been used to keep us out of our power for millennia. We need to examine what it means for us individually and collectively when a structure built by and for upper-class white men in the early twentieth century dominates the treatment landscape.

There have been ample opportunities since 1945 to show that material superiority in war is not enough if the will to fight is lacking. In Algeria, Vietnam and Afghanistan the balance of economic and military strength lay overwhelmingly on the side of France, the United States, and the Soviet Union, but the will to win was slowly eroded. Troops became demoralised and brutalised. Even a political solution was abandoned. In all three cases the greater power withdrew. The Second World War was an altogether different conflict, but the will to win was every bit as important - indeed it was more so. The contest was popularly perceived to be about issues of life and death of whole communities rather than for their fighting forces alone. They were issues, wrote one American observer in 1939, 'worth dying for'. If, he continued, 'the will-to-destruction triumphs, our resolution to preserve civilisation must become more implacable...our courage must mount'. Words like 'will' and 'courage' are difficult for historians to use as instruments of cold analysis. They cannot be quantified; they are elusive of definition; they are products of a moral language that is regarded sceptically today, even tainted by its association with fascist rhetoric. German and Japanese leaders believed that the spiritual strength of their soldiers and workers in some indefinable way compensate for their technical inferiority. When asked after the war why Japan lost, one senior naval officer replied that the Japanese 'were short on spirit, the military spirit was weak...' and put this explanation ahead of any material cause. Within Germany, belief that spiritual strength or willpower was worth more than generous supplies of weapons was not confined to Hitler by any means, though it was certainly a central element in the way he looked at the world. The irony was that Hitler's ambition to impose his will on others did perhaps more than anything to ensure that his enemies' will to win burned brighter still. The Allies were united by nothing so much as a fundamental desire to smash Hitlerism and Japanese militarism and to use any weapon to achieve it. The primal drive for victory at all costs nourished Allied fighting power and assuaged the thirst for vengeance. They fought not only because the sum of their resources added up to victory, but because they wanted to win and were certain that their cause was just. The Allies won the Second World War because they turned their economic strength into effective fighting power, and turned the moral energies of their people into an effective will to win. The mobilisation of national resources in this broad sense never worked perfectly, but worked well enough to prevail. Materially rich, but divided, demoralised, and poorly led, the Allied coalition would have lost the war, however exaggerated Axis ambitions, however flawed their moral outlook. The war made exceptional demands on the Allied peoples. Half a century later the level of cruelty, destruction and sacrifice that it engendered is hard to comprehend, let alone recapture. Fifty years of security and prosperity have opened up a gulf between our own age and the age of crisis and violence that propelled the world into war. Though from today's perspective Allied victory might seem somehow inevitable, the conflict was poised on a knife-edge in the middle years of the war. This period must surely rank as the most significant turning point in the history of the modern age.

Because by definition they lack any such sense of mutuality or wholeness, our specializations subsist on conflict with one another. The rule is never to cooperate, but rather to follow one's own interest as far as possible. Checks and balances are all applied externally, by opposition, never by self-restraint. Labor, management, the military, the government, etc., never forbear until their excesses arouse enough opposition to force them to do so. The good of the whole of Creation, the world and all its creatures together, is never a consideration because it is never thought of; our culture now simply lacks the means for thinking of it. It is for this reason that none of our basic problems is ever solved. Indeed, it is for this reason that our basic problems are getting worse. The specialists are profiting too well from the symptoms, evidently, to be concerned about cures -- just as the myth of imminent cure (by some 'breakthrough' of science or technology) is so lucrative and all-justifying as to foreclose any possibility of an interest in prevention. The problems thus become the stock in trade of specialists. The so-called professions survive by endlessly "processing" and talking about problems that they have neither the will nor the competence to solve. The doctor who is interested in disease but not in health is clearly in the same category with the conservationist who invests in the destruction of what he otherwise intends to preserve. The both have the comfort of 'job security,' but at the cost of ultimate futility. ... This has become, to some extent at least, an argument against institutional solutions. Such solutions necessarily fail to solve the problems to which they are addressed because, by definition, the cannot consider the real causes. The only real, practical, hope-giving way to remedy the fragmentation that is the disease of the modern spirit is a small and humble way -- a way that a government or agency or organization or institution will never think of, though a person may think of it: one must begin in one's own life the private solutions that can only in turn become public solutions.

Far out in the uncharted backwaters of the unfashionable end of the western spiral arm of the Galaxy lies a small unregarded yellow sun. Orbiting this at a distance of roughly ninety-two million miles is an utterly insignificant little blue-green planet whose ape-descended life forms are so amazingly primitive that they still think digital watches are a pretty neat idea. This planet has or rather had a problem, which was this: most of the people on it were unhappy for pretty much of the time. Many solutions were suggested for this problem, but most of these were largely concerned with the movements of small green pieces of paper, which is odd because on the whole it wasn’t the small green pieces of paper that were unhappy. And so the problem remained; lots of the people were mean, and most of them were miserable, even the ones with digital watches. Many were increasingly of the opinion that they’d all made a big mistake in coming down from the trees in the first place. And some said that even the trees had been a bad move, and that no one should ever have left the oceans.

Sympathy, conscience, disgust, despair, repentance, and atonement are for us repellent debauchery. To sit down and let oneself be hypnotized by one’s own navel, to turn up one’s eyes and humbly offer the back of one’s neck to Gletkin’s revolver—that is an easy solution. The greatest temptation for the like of us is: to renounce violence, to repent, to make peace with oneself. Most great revolutionaries fell before this temptation, from Spartacus to Danton and Dostoevsky; they are the classical form of betrayal of the cause. The temptations of God were always more dangerous for mankind than those of Satan. As long as chaos dominates the world, God is ananachronism; and every compromise with one’s own conscience is perfidy. When the accursed inner voice speaks to you, hold your hands over your ears. ...” He felt for the bottle behind him and poured out an other glass. Rubashov noticed that the bottle was already half empty. You also could do with a little solace, he thought. “The greatest criminals in history,” Ivanov went on, “are not of the type Nero and Fouché, but of the type Gandhi and Tolstoy. Gandhi’s inner voice has done more to prevent the liberation of India than the British guns. To sell oneself for thirty pieces of silver is an honest transaction; but to sell oneself to one’s own conscience is to abandon mankind. History is a priori amoral; it has no conscience. To want to conduct history according to the maxims of the Sunday school means to leave everything as it is.

Honesty requires that we each recognize the need to limit procreation, consumption, and waste, but equally we must radically reduce our expectations that machines will do our work for us or that therapists can make us learned or healthy. The only solution to the environmental crisis is the shared insight of people that they would be happier if they could work together and care for each other. Such an inversion of the current world view requires intellectual courage for it exposes us to the unenlightened yet painful criticism of being not only anti-people and against economic progress, but equally against liberal education and scientific and technological advance. We must face the fact that the imbalance between man and the environment is just one of several mutually reinforcing stresses, each distorting the balance of life in a different dimension. In this view, overpopulation is the result of a distortion in the balance of learning, dependence on affluence is the result of a radical monopoly of institutional over personal values, and faulty technology is inexorably consequent upon a transformation of means into ends

Indeed, election data show it is true that the candidate who spends more money in a campaign usually wins. But is money the cause of the victory? It might seem logical to think so, much as it might have seemed logical that a booming 1990s economy helped reduce crime. But just because two things are correlated does not mean that one causes the other. A correlation simply means that a relationship exists between two factors — let’s call them X and Y—but it tells you nothing about the direction of that relationship. It’s possible that X causes Y; it’s also possible that Y causes X; and it may be that X and Y are both being caused by some other factor, Z. Think about this correlation: cities with a lot of murders also tend to have a lot of police officers. Consider now the police/murder correlation in a pair of real cities. Denver and Washington, D.C., have about the same population — but Washington has nearly three times as many police as Denver, and it also has eight times the number of murders. Unless you have more information, however, it’s hard to say what’s causing what. Someone who didn’t know better might contemplate these figures and conclude that it is all those extra police in Washington who are causing the extra murders. Such wayward thinking, which has a long history, generally provokes a wayward response. Consider the folktale of the czar who learned that the most disease ridden province in his empire was also the province with the most doctors. His solution? He promptly ordered all the doctors shot dead.

I won’t be responsible for helping you move someplace where you’re at risk. For one thing, Tate would kill me if anything happened to you.” “He might maim you a little…” “I’m not joking,” Colby said quietly. “You don’t understand how he is about you. He isn’t normal when you’re threatened, in any way.” He studied her for a long moment. “Cecily, how do you think it would affect him if he knew you were carrying his child?” Her heart almost jumped out of her chest. She put a hand over her slightly swollen waistline and sighed. “I don’t know. He…loves little things,” she said after a minute, smiling as she recalled Tat with a succession of her pets over the years. “He likes children, too. We always had a Christmas party at the school on the Wapiti reservation every year, and Tate would help pass out presents. The kids were crazy about him.” “He loves children,” Colby agreed. “He’d want his own child.” She lowered her eyes to the carpet with a sigh. “Maybe. Or maybe it would just make him feel trapped all over again.” She put her head in her hands. “It’s all such a mess,” she murmured. “I don’t know what to do.” “In which case, you should do nothing,” Colby said firmly. She didn’t quite meet his eyes as she smiled. “Good advice.” Which didn’t mean she was willing to take it, she thought an hour later as she packed a suitcase. She couldn’t tell Colby her plans for fear he might tell Tate. She couldn’t tell Matt or Leta for the same reason. Her only logical solution was to get on a bus or a train or an airplane and just…vanish. So that’s what she did.

continued. “The solution to almost every problem imaginable can be found in the outcome of a fairy tale. Fairy tales are life lessons disguised with colorful characters and situations. “‘The Boy Who Cried Wolf ’ teaches us the value of a good reputation and the power of honesty. ‘Cinderella’ shows us the rewards of having a good heart. ‘The Ugly Duckling’ teaches us the meaning of inner beauty.” Alex’s eyes were wide, and she nodded in agreement. She was a pretty girl with bright blue eyes and short strawberry-blonde hair that was always kept neatly out of her face with a headband. The way the other students stared at their teacher, as if the lesson being taught were in another language, was something Mrs. Peters had never grown accustomed to. So, Mrs. Peters would often direct entire lessons to the front row, where Alex sat. Mrs. Peters was a tall, thin woman who always wore dresses that resembled old, patterned sofas. Her hair was dark and curly and sat perfectly on the top of her head like a hat (and her students often thought it was). Through a pair of thick glasses, her eyes were permanently squinted from all the judgmental looks she had given her classes over the years. “Sadly, these timeless tales are no longer relevant in our society,” Mrs. Peters said. “We have traded their brilliant teachings for small-minded entertainment like television and video games. Parents now let obnoxious cartoons and violent movies influence their children. “The only exposure to the tales some children acquire are versions bastardized by film companies. Fairy

Most of us do not like not being able to see what others see or make sense of something new. We do not like it when things do not come together and fit nicely for us. That is why most popular movies have Hollywood endings. The public prefers a tidy finale. And we especially do not like it when things are contradictory, because then it is much harder to reconcile them (this is particularly true for Westerners). This sense of confusion triggers in a us a feeling of noxious anxiety. It generates tension. So we feel compelled to reduce it, solve it, complete it, reconcile it, make it make sense. And when we do solve these puzzles, there's relief. It feels good. We REALLY like it when things come together. What I am describing is a very basic human psychological process, captured by the second Gestalt principle. It is what we call the 'press for coherence.' It has been called many different things in psychology: consonance, need for closure, congruity, harmony, need for meaning, the consistency principle. At its core it is the drive to reduce the tension, disorientation, and dissonance that come from complexity, incoherence, and contradiction. In the 1930s, Bluma Zeigarnik, a student of Lewin's in Berlin, designed a famous study to test the impact of this idea of tension and coherence. Lewin had noticed that waiters in his local cafe seemed to have better recollections of unpaid orders than of those already settled. A lab study was run to examine this phenomenon, and it showed that people tend to remember uncompleted tasks, like half-finished math or word problems, better than completed tasks. This is because the unfinished task triggers a feeling of tension, which gets associated with the task and keeps it lingering in our minds. The completed problems are, well, complete, so we forget them and move on. They later called this the 'Zeigarnik effect,' and it has influenced the study of many things, from advertising campaigns to coping with the suicide of loved ones to dysphoric rumination of past conflicts.

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.

Most couples are willing to spend an hour a week talking about their relationship. I suggest that emotional attunement can take place (at a minimum) in that weekly “state of the union” meeting. That means that at least an hour a week is devoted to the relationship and the processing of negative emotions. Couples can count on this as a time to attune. Later, after the skill of attunement is mastered, they can process negative emotions more quickly and efficiently as they occur. If the couple is willing, they take turns as speaker and listener. They get two clipboards, yellow pads, and pens for jotting down their ideas when they become a speaker, and for taking notes when they become a listener. It’s not a very high-tech solution, but the process of taking notes also helps people stay out of the flooded state. I suggest that at the start of the state of the union meeting, before beginning processing a negative event, each person talks about what is going right in the relationship, followed by giving at least five appreciations for positive things their partner has done that week. The meeting then continues by each partner talking about an issue in the relationship. If there is an issue they can use attunement to fully process the issue.

In making practical application of the material covered in this book to everyday solutions, it will be helpful to keep the following underlying themes in mind: Peace of mind is our single goal. Forgiveness is our single function and the way to achieve our goal of peace of mind. Through forgiveness, we can learn not to judge others and to see everyone, including ourselves, as guiltless. We can let go of fear when we stop judging and stop projecting the past into the future, and live only in the now. We can learn to accept direction from our inner intuitive voice, which is our guide to knowing. After our inner voice gives us direction, it will also provide the means for accomplishing whatever is necessary. In following one’s inner guidance, it is frequently necessary to make a commitment to a specific goal even when the means for achieving it are not immediately apparent. This is a reversal of the customary logic of the world, and can be thought of as “putting the cart before the horse.” We do have a choice in determining what we perceive and the feelings we experience. Through retraining of the mind we can learn to use positive active imagination. Positive active imagination enables us to develop positive, loving motion pictures in our minds.

Authoritarians rise when economic, social, political, or religious change makes members of a formerly powerful group feel as if they have been left behind. Their frustration makes them vulnerable to leaders who promise to make them dominant again. A strongman downplays the real conditions that have created their problems and tells them that the only reason they have been dispossessed is that enemies have cheated them of power. Such leaders undermine existing power structures, and as they collapse, people previously apathetic about politics turn into activists, not necessarily expecting a better life, but seeing themselves as heroes reclaiming the country. Leaders don’t try to persuade people to support real solutions, but instead reinforce their followers’ fantasy self-image and organize them into a mass movement. Once people internalize their leader’s propaganda, it doesn’t matter when pieces of it are proven to be lies, because it has become central to their identity. As a strongman becomes more and more destructive, followers’ loyalty only increases. Having begun to treat their perceived enemies badly, they need to believe their victims deserve it. Turning against the leader who inspired such behavior would mean admitting they had been wrong and that they, not their enemies, are evil. This, they cannot do.

Freedom to Suspend Contact Ideally, you’d probably like to have the freedom to be yourself yet protect yourself while continuing to relate to your parent. Still, you might find it necessary at times to protect your emotional health by suspending contact for a while. Although this can stir up tremendous guilt and self-doubt, consider the possibility that you may have good reasons for keeping your distance. For example, your parent may be emotionally hurtful or disrespect your boundaries—an intrusive way of relating that impinges upon your right to your own identity. You may want to take a break from dealing with a parent who behaves in this way. Some parents are so unreflective that, despite repeated explanations, they simply don’t accept that their behavior is problematic. In addition, some sadistic parents truly are malevolent toward their children, and enjoy the pain and frustration they cause. Children of these sorts of parents may decide that suspending contact is the best solution. Just because a person is your biological parent doesn’t mean you have to keep an emotional or social tie to that person. Fortunately, you don’t need to have an active relationship with your parents to free yourself from their influence. If this weren’t so, people wouldn’t be able to emotionally separate from parents who live far away or have died. True freedom from unhealthy roles and relationships starts within each of us, not in our interactions and confrontations with others. Aisha’s

I looked at the internet for too long today and started feeling depressed. The worst thing is that I actually think people on there are generally well meaning and the impulses are right, but our political vocabulary has decayed so deeply and rapidly since the twentieth century that most attempts to make sense of our present historical moment turn out to be essentially gibberish. Everyone is understandably attached to particular identity categories, but at the same time largely unwilling to articulate what those categories consist of, how they came about, and what purposes they serve. The only apparent schema is that for every victim group (people born into poor families, women, people of colour) there is an oppressor group (people born into rich families, men, white people). But in this framework, relations between victim and oppressor are not historical so much as theological, in that the victims are transcendently good and the oppressors are personally evil. For this reason, an individual’s membership of a particular identity group is a question of unsurpassed ethical significance, and a great amount of our discourse is devoted to sorting individuals into their proper groups, which is to say, giving them their proper moral reckoning. If serious political action is still possible, which I think at this point is an open question, maybe it won’t involve people like us—in fact I think it almost certainly won’t. And frankly if we have to go to our deaths for the greater good of humankind, I will accept that like a lamb, because I haven’t deserved this life or even enjoyed it. But I would like to be helpful in some way to the project, whatever it is, and if I could help only in a very small way, I wouldn’t mind, because I would be acting in my own self-interest anyway—because it’s also ourselves we’re brutalising, though in another way, of course. No one wants to live like this. Or at least, I don’t want to live like this. I want to live differently, or if necessary to die so that other people can one day live differently. But looking at the internet, I don’t see many ideas worth dying for. The only idea on there seems to be that we should watch the immense human misery unfolding before us and just wait for the most immiserated, most oppressed people to turn around and tell us how to stop it. It seems that there exists a curiously unexplained belief that the conditions of exploitation will by themselves generate a solution to exploitation—and that to suggest otherwise is condescending and superior, like mansplaining. But what if the conditions don’t generate the solution?

We see throughout the world extremes of poverty and riches, abundance and at the same time starvation; we have class distinction and racial hatred, the stupidity of nationalism and the appalling cruelty of war. There is exploitation of man by man; religions with their vested interests have become the means of exploitation, also dividing man from man. There is anxiety, confusion, hopelessness, frustration. We see all this. It is part of our daily life. Caught up in the wheel of suffering, if you are at all thoughtful you must have asked yourself how these human problems can be solved. Either you are conscious of the chaotic state of the world, or you are completely asleep, living in a fantastic world, in an illusion. If you are aware, you must be grappling with these problems. In trying to solve them, some turn to experts for their solution, and follow their ideas and theories. Gradually they form themselves into an exclusive body, and thus they come into conflict with other experts and their parties; and the individual merely becomes a tool in the hands of the group or of the expert. Or you try to solve these problems by following a particular system, which, if you carefully examine it, becomes merely another means of exploiting the individual. Or you think that to change all this cruelty and horror there must be a mass movement, a collective action. Now the idea of a mass movement becomes merely a catchword if you, the individual, who are part of the mass, do not understand your true function. True collective action can take place only when you, the individual, who are also the mass, are awake and take the full responsibility for your action without compulsion. Please bear in mind that I am not giving you a system of philosophy which you can follow blindly, but I am trying to awaken the desire for true and intelligent fulfillment, which alone can bring about happy order and peace in the world. There can be fundamental and lasting change in the world, there can be love and intelligent fulfillment, only when you wake up and begin to free yourself from the net of illusions, the many illusions which you have created about yourself through fear.

Yet the contents and structures of the unconscious are the result of immemorial existential situations, especially of critical situations, and this is why the unconscious has a religious aura. For every existential crisis once again puts in question both the reality of the world and man's presence in the world. This means that the existential crisis is, finally, "religious," since on the archaic levels of culture *being* and *the sacred* are one. As we saw, it is the experience of the sacred that founds the world, and even the most elementary religion is, above all, an ontology. In other words, in so far as the unconscious is the result of countless existential experiences, it cannot but resemble the various religious universes. For religion is the paradigmatic solution for every existential crisis. It is the paradigmatic solution notb only because it can be indefinately repeated, but also because it is believed to have a transcendental origin and hence is valorised as a revelation received from an *other*, transhuman world. The religious solution not only resolves the crisis but at the same time makes existence "open" to values that are no longer contingent or particular, thus enabling man to transcend personal situations and, finally, gain access to the world of spirit. This is not the place to develop all the consequences of this close relation between the content and structures of the unconscious on the one hand and the values of religion on the other. We were led to refer to it in order to show in what sense even the most avowedly nonreligious man still, in his deeper being, shares a religiously oriented behavior. But modern man's "private mythologies" -his dreams, reveries, fantasies, and so on- never rise to the ontological status of myths, precisely because they are not experienced by the *whole man* and therefore do not transform a particular situation into a situation that is paradigmatic. In the same way, modern man's anxieties, his experiences in dream or imagination, although "religious" from the point of view of form, do not, as in *homo religiosus*, make part of a *Weltanschauung* and provide the basis for a system of behaviour. -Mircea Eliade, The Sacred And The Profane:The Nature of Religion

The reader may ask me why I did not try to escape what was in store for me after Hitler had occupied Austria. Let me answer by recalling the following story. Shortly before the United States entered World War II, I received an invitation to come to the American Consulate in Vienna to pick up my immigration visa. My old parents were overjoyed because they expected that I would soon be allowed to leave Austria. I suddenly hesitated, however. The question beset me: could I really afford to leave my parents alone to face their fate, to be sent, sooner or later, to a concentration camp, or even to a so-called extermination camp? Where did my responsibility lie? Should I foster my brain child, logotherapy, by emigrating to fertile soil where I could write my books? Or should I concentrate on my duties as a real child, the child of my parents who had to do whatever he could to protect them? I pondered the problem this way and that but could not arrive at a solution; this was the type of dilemma that made one wish for “a hint from Heaven,” as the phrase goes. It was then that I noticed a piece of marble lying on a table at home. When I asked my father about it, he explained that he had found it on the site where the National Socialists had burned down the largest Viennese synagogue. He had taken the piece home because it was a part of the tablets on which the Ten Commandments were inscribed. One gilded Hebrew letter was engraved on the piece; my father explained that this letter stood for one of the Commandments. Eagerly I asked, “Which one is it?” He answered, “Honor thy father and thy mother that thy days may be long upon the land.” At that moment I decided to stay with my father and my mother upon the land, and to let the American visa lapse.

Having to remind your partner to do something doesn’t take that something off your list. It adds to it. And what’s more, reminding is often unfairly characterized as nagging. (Almost every man interviewed in connection with this project said nagging is what they hate most about being married, but they also admit that they wait for their wives to tell them what to do at home.) It’s not a partnership if only one of you is running the show, which means making the important distinction between delegating tasks and handing off ownership of a task. Ownership belongs to the person who first off remembers to plan, then plans, and then follows through on every aspect of executing the plan and completing the task without reminders. A survey conducted by Bright Horizons—an on-site corporate childcare provider—found that 86 percent of working mothers say they handle the majority of family and household responsibilities, “not just making appointments, but also driving to them and mentally calendaring who needs to be where, and when.” In order to save us from big-time burnout, we need our partners to be more than helpers who carry out instructions that we’ve taken time and energy to think through (and then who blame us when things fall through the cracks). We need our partners to take the lead by consistently picking up a task, or “card”—week after week—and completely taking it off our mental to-do list by doing every aspect of what the card requires. Otherwise we still worry about whether the task is being done as we would do it, or done fully, or done at all—which leaves us still shouldering the mental and emotional load for the “help” or the “favor” we had to ask for. But how do we get our partners to take that initiative and own every aspect of a household or childcare responsibility without being (nudge, nudge) told what to do? Or, to simply figure it out?

Religious intolerance is an idea that found its earliest expression in the Old Testament, where the Hebrew tribe depicts itself waging a campaign of genocide on the Palestinian peoples to steal their land. They justified this heinous behavior on the grounds that people not chosen by their god were wicked and therefore did not deserve to live or keep their land. In effect, the wholesale slaughter of the Palestinian peoples, eradicating their race with the Jew's own Final Solution, was the direct result of a policy of religious superiority and divine right. Joshua 6-11 tells the sad tale, and one needs only read it and consider the point of view of the Palestinians who were simply defending their wives and children and the homes they had built and the fields they had labored for. The actions of the Hebrews can easily be compared with the American genocide of its native peoples - or even, ironically, the Nazi Holocaust. With the radical advent of Christianity, this self-righteous intolerance was borrowed from the Jews, and a new twist was added. The conversion of infidels by any means possible became the newfound calling card of religious fervor, and this new experiment in human culture spread like wildfire. By its very nature, how could it not have? Islam followed suit, conquering half the world in brutal warfare and, much like its Christian counterpart, it developed a new and convenient survival characteristic: the destruction of all images and practices attributed to other religions. Muslims destroyed millions of statues and paintings in India and Africa, and forced conversion under pain of death (or by more subtle tricks: like taxing only non-Muslims), while the Catholic Church busily burned books along with pagans, shattering statues and defacing or destroying pagan art - or converting it to Christian use. Laws against pagan practices and heretics were in full force throughrout Europe by the sixth century, and as long as those laws were in place it was impossible for anyone to refuse the tenets of Christianity and expect to keep their property or their life. Similar persecution and harassment continues in Islamic countries even to this day, officially and unofficially.

Future Europe’s problems are many, but four stand out. The first is energy: The Europeans are more dependent upon energy imports than the Asians, and no two major European countries think that problem can be solved the same way. The Germans fear that not having a deal with the Russians means war. The Poles want a deal with anyone but Russia. The Spanish know the only solution is in the Western Hemisphere. The Italians fear they must occupy Libya. The French want to force a deal on Algeria. The Brits are eyeing West Africa. Everyone is right. Everyone is wrong. The second is demographic: The European countries long ago aged past the point of even theoretical repopulation, meaning that the European Union is now functionally an export union. Without the American-led Order, the Europeans lose any possibility of exporting goods, which eliminates the possibility of maintaining European society in its current form. The third is economic preference: Perhaps it is mostly subconscious these days, but the Europeans are aware of their bloody history. A large number of conscious decisions were made by European leaders to remodel their systems with a socialist bent so their populations would be vested within their collective systems. This worked. This worked well. But only in the context of the Order with the Americans paying for the bulk of defense costs and enabling growth that the Europeans could have never fostered themselves. Deglobalize and Europe’s demographics and lack of global reach suggest that permanent recession is among the better interpretations of the geopolitical tea leaves. I do not see a path forward in which the core of the European socialist-democratic model can survive. The fourth and final problem: Not all European states are created equal. For every British heavyweight, there is a Greek basket case. For every insulated France, there is a vulnerable Latvia. Some countries are secure or rich or have a tradition of power projection. Others are vulnerable or poor or are little more than historical doormats. Perhaps worst of all, the biggest economic player (Germany) is the one with no options but to be the center weight of everything, while the two countries with the greatest capacity to go solo (France and the United Kingdom) hedged their bets and never really integrated with the rest of Europe. There’s little reason to expect the French to use their reach to benefit Europe, and there’s no reason to expect assistance from the British, who formally seceded from the European Union in 2020. History,

The problem, Augustine came to believe, is that if you think you can organize your own salvation you are magnifying the very sin that keeps you from it. To believe that you can be captain of your own life is to suffer the sin of pride. What is pride? These days the word “pride” has positive connotations. It means feeling good about yourself and the things associated with you. When we use it negatively, we think of the arrogant person, someone who is puffed up and egotistical, boasting and strutting about. But that is not really the core of pride. That is just one way the disease of pride presents itself. By another definition, pride is building your happiness around your accomplishments, using your work as the measure of your worth. It is believing that you can arrive at fulfillment on your own, driven by your own individual efforts. Pride can come in bloated form. This is the puffed-up Donald Trump style of pride. This person wants people to see visible proof of his superiority. He wants to be on the VIP list. In conversation, he boasts, he brags. He needs to see his superiority reflected in other people’s eyes. He believes that this feeling of superiority will eventually bring him peace. That version is familiar. But there are other proud people who have low self-esteem. They feel they haven’t lived up to their potential. They feel unworthy. They want to hide and disappear, to fade into the background and nurse their own hurts. We don’t associate them with pride, but they are still, at root, suffering from the same disease. They are still yoking happiness to accomplishment; it’s just that they are giving themselves a D– rather than an A+. They tend to be just as solipsistic, and in their own way as self-centered, only in a self-pitying and isolating way rather than in an assertive and bragging way. One key paradox of pride is that it often combines extreme self-confidence with extreme anxiety. The proud person often appears self-sufficient and egotistical but is really touchy and unstable. The proud person tries to establish self-worth by winning a great reputation, but of course this makes him utterly dependent on the gossipy and unstable crowd for his own identity. The proud person is competitive. But there are always other people who might do better. The most ruthlessly competitive person in the contest sets the standard that all else must meet or get left behind. Everybody else has to be just as monomaniacally driven to success. One can never be secure. As Dante put it, the “ardor to outshine / Burned in my bosom with a kind of rage.” Hungry for exaltation, the proud person has a tendency to make himself ridiculous. Proud people have an amazing tendency to turn themselves into buffoons, with a comb-over that fools nobody, with golden bathroom fixtures that impress nobody, with name-dropping stories that inspire nobody. Every proud man, Augustine writes, “heeds himself, and he who pleases himself seems great to himself. But he who pleases himself pleases a fool, for he himself is a fool when he is pleasing himself.”16 Pride, the minister and writer Tim Keller has observed, is unstable because other people are absentmindedly or intentionally treating the proud man’s ego with less reverence than he thinks it deserves. He continually finds that his feelings are hurt. He is perpetually putting up a front. The self-cultivator spends more energy trying to display the fact that he is happy—posting highlight reel Facebook photos and all the rest—than he does actually being happy. Augustine suddenly came to realize that the solution to his problem would come only after a transformation more fundamental than any he had previously entertained, a renunciation of the very idea that he could be the source of his own solution.

EAGLE The East direction is represented by eagle and condor, who bring vision, clarity, and foresight. Eagle perceives the entire panorama of life without becoming bogged down in its details. The energies of eagle assist us in finding the guiding vision of our lives. The eyes of condor see into the past and the future, helping to know where we come from, and who we are becoming. When I work with a client who is stuck in the traumas of the past, I help her to connect with the spirit of eagle or condor. As this energy infuses the healing space, my client is often able to attain new clarity and insight into her life. This is not an intellectual insight, but rather a call, faint at first, hardly consciously heard. Her possibilities beckon to her and propel her out of her grief and into her destiny. I believe that while everyone has a future, only certain people have a destiny. Having a destiny means living to your fullest human potential. You don’t need to become a famous politician or poet, but your destiny has to be endowed with meaning and purpose. You could be a street sweeper and be living a destiny. You could be the president of a large corporation and be living a life bereft of meaning. One can make oneself available to destiny, but it requires a great deal of courage to do so. Otherwise our destiny bypasses us, leaving us deprived of a fulfillment known by those who choose to take the road less traveled. Eagle allows us to rise above the mundane battles that occupy our lives and consume our energy and attention. Eagle gives us wings to soar above trivial day-to-day struggles into the high peaks close to Heaven. Eagle and condor represent the self-transcending principle in nature. Biologists have identified the self-transcending principle as one of the prime agendas of evolution. Living molecules seek to transcend their selfhood to become cells, then simple organisms, which then form tissues, then organs, and then evolve into complex beings such as humans and whales. Every transcending jump is inclusive of all of the levels beneath it. Cells are inclusive of molecules, yet transcend them; organs are inclusive of cells, yet go far beyond them; whales are inclusive of organs yet cannot be described by them, as the whole transcends the sum of its parts. The transcending principle represented by eagle states that problems at a certain level are best solved by going up one step. The problems of cells are best resolved by organs, while the needs of organs are best addressed by an organism such as a butterfly or a human. The same principle operates in our lives. Think of nested Russian dolls. Material needs are the tiny doll in the center. The larger emotional doll encompasses them, and both are contained within the outermost spiritual doll. In this way, we cannot satisfy emotional needs with material things, but we can satisfy them spiritually. When we go one step up, our emotional needs are addressed in the solution. We rise above our life dilemmas on the wings of eagle and see our lives in perspective.