Structure And Discipline Quotes

When scientists analyze people who appear to have tremendous self-control, it turns out those individuals aren’t all that different from those who are struggling. Instead, “disciplined” people are better at structuring their lives in a way that does not require heroic willpower and self-control. In other words, they spend less time in tempting situations.

Unfortunately, as a society, we do not teach our children that they need to tend carefully the garden of their minds. Without structure, censorship, or discipline, our thoughts run rampant on automatic. Because we have not learned how to more carefully manage what goes on inside our brains, we remain vulnerable to not only what other people think about us, but also to advertising and/or political manipulation.

Some can be more intelligent than others in a structured environment—in fact school has a selection bias as it favors those quicker in such an environment, and like anything competitive, at the expense of performance outside it. Although I was not yet familiar with gyms, my idea of knowledge was as follows. People who build their strength using these modern expensive gym machines can lift extremely large weights, show great numbers and develop impressive-looking muscles, but fail to lift a stone; they get completely hammered in a street fight by someone trained in more disorderly settings. Their strength is extremely domain-specific and their domain doesn't exist outside of ludic—extremely organized—constructs. In fact their strength, as with over-specialized athletes, is the result of a deformity. I thought it was the same with people who were selected for trying to get high grades in a small number of subjects rather than follow their curiosity: try taking them slightly away from what they studied and watch their decomposition, loss of confidence, and denial. (Just like corporate executives are selected for their ability to put up with the boredom of meetings, many of these people were selected for their ability to concentrate on boring material.) I've debated many economists who claim to specialize in risk and probability: when one takes them slightly outside their narrow focus, but within the discipline of probability, they fall apart, with the disconsolate face of a gym rat in front of a gangster hit man.

The social system is taking on a form in which finding out what you want to do is less and less of an option because your life is too structured, organised, controlled and disciplined.

Training moments occur when both parents and children do their jobs. The parent's job is to make the rule. The child's job is to break the rule. The parent then corrects and disciplines. The child breaks the rule again, and the parent manages the consequences and empathy that then turn the rule into reality and internal structure for the child.

I can't help but admire the structural linguists who have carved out for themselves a linguistic discipline based on the deterioration of written communication. Another case of men devoting their lives to studying more and more about less and less-filling volumes and libraries with the subtle linguistic analysis of the grunt.

All writing is discipline, but screenwriting is a drill sergeant.

Anxious, inexperienced writers obey rules. Rebellious, unschooled writers break rules. Artists master the form.

You've got to work. It's about structure. It's about discipline. It's all these deadly things that your school teacher told you you needed... You need it. Jo speaking to Charlie Rose re: writing

Austerity means to eliminate the comforts and cushions in your life that you have learned to snuggle into and lose wakefulness. Take away anything that dulls your edge. No newspapers or magazines. No TV. No candy, cookies, or sweets. No sex. No cuddling. No reading of anything at all while you eat or sit on the toilet. Reduce working time to a necessary minimum. No movies. No conversation that isn't about truth, love, or the divine. If you take on these disciplines for a few weeks, as well as any other disciplines that may particularly cut through your unique habits of dullness, then your life will be stripped of routine distraction. All that will be left is the edge you have been avoiding by means of your daily routine. You will have to face the basic discomfort and dissatisfaction that is the hidden texture of your life. You will be alive with the challenge of living your truth, rather than hiding form it. Unadorned suffering is the bedmate of masculine growth. Only by staying intimate with your personal suffering can you feel through it to its source. By putting all your attention into work, TV, sex, and reading, your suffering remains unpenetrated, and the source remains hidden. Your life becomes structured entirely by your favorite means of sidestepping the suffering you rarely allow yourself to feel. And when you do touch the surface of your suffering, perhaps in the form of boredom, you quickly pick up a magazine or the remote control. Instead, feel your suffering, rest with it, embrace it, make love with it. Feel your suffering so deeply and thoroughly that you penetrate it, and realize its fearful foundation. Almost everything you do, you do because you are afraid to die. And yet dying is exactly what you are doing, from the moment you are born. Two hours of absorption in a good Super Bowl telecast may distract you temporarily, but the fact remains. You were born as a sacrifice. And you can either participate in the sacrifice, dissolving in the giving of your gift, or you can resist it, which is your suffering. By eliminating the safety net of comforts in your life, you have the opportunity to free fall in this moment between birth and death, right through the hole of your fear, into the unthreatenable openness which is the source of your gifts. The superior man lives as this spontaneous sacrifice of love.

The hardware of a computer is useless without the right software. Similarly, in an organization the hardware (strategy and structure) is inert without the software (beliefs and behaviors).

Yet institutions are human as well. They reflect the cumulative personalities of those within them, especially their leadership. They tend, unfortunately, to mirror less admirable human traits, developing and protecting self-interest and even ambition. Institutions almost never sacrifice. Since they live by rules, they lack spontaneity. They try to order chaos not in the way an artist or scientist does, through a defining vision that creates structure and discipline, but by closing off and isolating themselves from that which does not fit. They become bureaucratic.

My definition of Blues is that it's a musical form which is very disciplined and structured coupled with a state of mind, and you can have either of those things but it's the two together that make it what it is. And you need to be a student for one, and a human being for the other, but those things alone don't do it.

When scientists analyze people who appear to have tremendous self-control, it turns out those individuals aren't all that different from those who are struggling. Instead, 'disciplined' people are better at structuring their lives in a way that does not require heroic willpower and self-control. In other words, they spend less time in tempting situations. The people with the best self-control are typically the ones who need to use it the least. It's easier to practice self-restraint when you don't have to use it very often.

Muhammad adhered meticulously to the charter he forged for Medina, which - grounded as it was in the Quranic injunction, "Let there be no compulsion in religion" (2:256) - is arguably the first mandate for religious tolerance in human history.

A true poet is one who can appreciate the disciplines and structures of any and all styles of poetry.

Individuals need life structure. A life lacking in comprehensible structure is an aimless wreck. The absence of structure breeds breakdown. Structure provides the relatively fixed points of reference we need. That is why, for many people, a job is crucial psychologically, over and above the paycheck. By making clear demands on their time and energy, it provides an element of structure around which the rest of their lives can be organized. The absolute demands imposed on a parent by an infant, the responsibility to care for an invalid, the tight discipline demanded by membership in a church or, in some countries, a political party — all these may also impose a simple structure on life.

When is a train most free? Is it when it goes bouncing across the field off the track? No. It is free only when it is confined (if you will) to the track. Then it runs smoothly and efficiently, because that was the way that its maker intended for it to run. It needs to be on the track, structured by the track, to run properly. You too need to be on the track. God's track is found in God's Word.

We, the garden of technology. We, undecidable.

there was a sort of embarrassment about storytelling that struck home powerfully about one hundred years ago, at the beginning of modernism. We see a similar reaction in painting and in music. It's a preoccupation suddenly with the surface rather than the depth. So you get, for example, Picasso and Braque making all kinds of experiments with the actual surface of the painting. That becomes the interesting thing, much more interesting than the thing depicted, which is just an old newspaper, a glass of wine, something like that. In music, the Second Viennese School becomes very interested in what happens when the surface, the diatonic structure of the keys breaks down, and we look at the notes themselves in a sort of tone row, instead of concentrating on things like tunes, which are sort of further in, if you like. That happened, of course, in literature, too, with such great works as James Joyce's Ulysses, which is all about, really, how it's told. Not so much about what happens, which is a pretty banal event in a banal man's life. It's about how it's told. The surface suddenly became passionately interesting to artists in every field about a hundred years ago. In the field of literature, story retreated. The books we talked about just now, Middlemarch, Bleak House, Vanity Fair -- their authors were the great storytellers as well as the great artists. After modernism, things changed. Indeed, modernism sometimes seems to me like an equivalent of the Fall. Remember, the first thing Adam and Eve did when they ate the fruit was to discover that they had no clothes on. They were embarrassed. Embarrassment was the first consequence of the Fall. And embarrassment was the first literary consequence of this modernist discovery of the surface. "Am I telling a story? Oh my God, this is terrible. I must stop telling a story and focus on the minute gradations of consciousness as they filter through somebody's..." So there was a great split that took place. Story retreated, as it were, into genre fiction-into crime fiction, into science fiction, into romantic fiction-whereas the high-art literary people went another way. Children's books held onto the story, because children are rarely interested in surfaces in that sort of way. They're interested in what-happened and what-happened next. I found it a great discipline, when I was writing The Golden Compass and other books, to think that there were some children in the audience. I put it like that because I don't say I write for children. I find it hard to understand how some writers can say with great confidence, "Oh, I write for fourth grade children" or "I write for boys of 12 or 13." How do they know? I don't know. I would rather consider myself in the rather romantic position of the old storyteller in the marketplace: you sit down on your little bit of carpet with your hat upturned in front of you, and you start to tell a story. Your interest really is not in excluding people and saying to some of them, "No, you can't come, because it's just for so-and-so." My interest as a storyteller is to have as big an audience as possible. That will include children, I hope, and it will include adults, I hope. If dogs and horses want to stop and listen, they're welcome as well.

A true poet is one who can appreciate the disciplines and structures of any style of poetry. David J Delaney ©

Instead, “disciplined” people are better at structuring their lives in a way that does not require heroic willpower and self-control.

Like dance or music, life should be a balance between chaos and orderliness. Human beings live in misery because they go to extremes; they either impose too much structures on themselves or go full hippie.

Part of truly loving our kids, and giving them what they need, means offering them clear and consistent boundaries, creating predictable structure in their lives, as well as having high expectations for them.

I'm very critical of political parties. I don't think they're needed in the world as it is now. They impede the development of individuals, they encroach on creativity and they impose absurd structures of discipline.

(Q: From an outsider’s perspective, what you call “chaos magick” has a lot of rules, discipline, and order involved, and doesn’t seem very chaotic at all. What would you say to such a person?) A: I differentiate sternly between Chaos and Entropy. Only highly ordered and structured systems can display complex creative and unpredictable behaviour, and then only if they have the capacity to act with a degree of freedom and randomness. Systems which lack structure and organisation usually fail to produce anything much, they just tend to drift down the entropy gradient. This applies both to people and to organisations.

Hierarchy and discipline gave shape to the world;that was what he had always believed.Life was made easy by adherence toa rigid structure.But maybe that only really worked when you were at the top of the ladder,when you were doing well.The further down the rungs you went,the more of a victim of circumstances you became and the less it mattered whether or not you were in control.

I am a conservative. We can define conservatism generally as an approach to governance that values individual freedom, personal responsibility, and moral virtue as a bulwark for that same freedom. We believe in a limited role for government, fiscal discipline, and an understanding that government exists to protect our inalienable rights, among them life, liberty, and the pursuit of happiness. Government does not exist to end your suffering; it exists in order to create the proper structure, based on equality and justice, so that you may pursue your own happiness.

When scientists analyze people who appear to have tremendous self-control, it turns out those individuals aren't all that different from those who are struggling. Instead, "disciplined" people are better at structuring their lives in a way that does not require heroic willpower and self-control.

Here is a minimal list of the things that every software professional should be conversant with: • Design patterns. You ought to be able to describe all 24 patterns in the GOF book and have a working knowledge of many of the patterns in the POSA books. • Design principles. You should know the SOLID principles and have a good understanding of the component principles. • Methods. You should understand XP, Scrum, Lean, Kanban, Waterfall, Structured Analysis, and Structured Design. • Disciplines. You should practice TDD, Object-Oriented design, Structured Programming, Continuous Integration, and Pair Programming. • Artifacts: You should know how to use: UML, DFDs, Structure Charts, Petri Nets, State Transition Diagrams and Tables, flow charts, and decision tables. Continuous

Science is an inherent contradiction — systematic wonder — applied to the natural world. In its mundane form, the methodical instinct prevails and the result, an orderly procession of papers, advances the perimeter of knowledge, step by laborious step. Great scientific minds partake of that daily discipline and can also suspend it, yielding to the sheer love of allowing the mental engine to spin free. And then Einstein imagines himself riding a light beam, Kekule formulates the structure of benzene in a dream, and Fleming’s eye travels past the annoying mold on his glassware to the clear ring surrounding it — a lucid halo in a dish otherwise opaque with bacteria — and penicillin is born. Who knows how many scientific revolutions have been missed because their potential inaugurators disregarded the whimsical, the incidental, the inconvenient inside the laboratory?

Amber needed order—disciplined, structured order. And now, finally, she was the master of her world. And of her fate.

Freedom without structure is its own slavery.

Oddly, with discipline, structure, and order, you will find freedom, anything is possible. Without it, locating your saddle may take all morning.

There is no freedom without discipline, no vision without a form, no structure without a function.

Structure became his religion. Discipline was his crucifix against chaos.

Structural linguistics is a bitterly divided and unhappy discipline, and a large number of its practitioners spend too many nights drowning their problems in Ouisghian Zodahs.

But the frontier in this meaning was a process of becoming, not of being, and hence substituted motion for structure as its end. Motion as a substitute for structure is possible only so long as there is unlimited room to move in. When confined without the discipline provided by an ideal, such social motion produces aimlessness or chaos—or perhaps the final ordering of some utopia.

Atro had once explained to him how this was managed, how the sergeants could give the privates orders, how the lieutenants could give the privates and the sergeants orders, how the captains... and so on and so on up to the generals, who could give everyone else orders and need take them from none, except the commander in chief. Shevek had listened with incredulous disgust. "You call that organization?" he had inquired. "You even call it discipline? But it is neither. It is a coercive mechanism of extraordinary inefficiency--a kind of seventh-millennium steam engine! With such a rigid and fragile structure what could be done that was worth doing?" This had given Atro a chance to argue the worth of warfare as the breeder of courage and manliness and weeder-out of the unfit, but the very line of his argument had forced him to concede the effectiveness of guerrillas, organized from below, self-disciplined. "But that only works when the people think they're fighting for something of their own--you know, their homes, or some notion or other," the old man had said. Shevek had dropped the argument. He now continued it, in the darkening basement among the stacked crates of unlabeled chemicals. He explained to Atro that he now understood why the Army was organized as it was. It was indeed quite necessary. No rational form of organization would serve the purpose. He simply had not understood that the purpose was to enable men with machine guns to kill unarmed men and women easily and in great quantities when told to do so.

Today’s action for success: To be a success, you must have discipline. Discipline separates the dreamers from the doers, the wannabees from the winners. Discipline creates the structure, the container for your thoughts to take shape and progress toward an outcome. Without discipline your dreams remain an amorphous mass that never solidify into success. How are you disciplining yourself for your advancement?

When it repudiates a past paradigm, a scientific community simultaneously renounces, as a fit subject for professional scrutiny, most of the books and articles in which that paradigm had been embodied. Scientific education makes use of no equivalent for the art museum or the library of classics, and the result is a sometimes drastic distortion in the scientist's perception of his discipline's past. More than the practitioners of other creative fields, he comes to see it as leading in a straight line to the discipline's present vantage. In short, he comes to see it as progress. No alternative is available to him while he remains in the field.

The characteristic feature of militarism is not the fact that a nation has a powerful army or navy. It is the paramount role assigned to the army within the political structure. Even in peacetime the army is supreme; it is the predominant factor in political life. The subjects must obey the government as soldiers must obey their superiors. Within a militarist community there is no freedom; there are only obedience and discipline.

An architect is a generalist, not a specialist-the conductor of a symphony, not a virtuoso who plays every instrument perfectly. As a practitioner, an architect coordinates a team of professionals that include structural and mechanical engineers, interior designers, building-code consultants, landscape architects, specifications writers, contractors, and specialists from other disciplines. Typically, the interests of some team members will compete with the interests of others. An architect must know enough about each discipline to negotiate and synthesize competing demands while honoring the needs of the client and the integrity of the entire project.

don’t think you can have any society without self-discipline, individual responsibility, some kind of property that you can call your own, some basis for identity, some system of moral values. Only emotional people cry, “Down with the middle classes,” or any other class. I think that we can design a better society, and we still have about the best society that’s around. The fact that we are discontented with its imperfections is not a bad thing in itself, but it is no justification to destroy it. And if we are to have a society in the future which is strong and healthy and stable, it will be based to a very considerable extent on the virtues that you’re talking about. But it cannot be based upon a rigid loyalty to structures.

I was so struck by Flow’s negative implications for parents that I decided I wanted to speak to Csikszentmihalyi, just to make sure I wasn’t misreading him. And eventually I did, at a conference in Philadelphia where he was one of the marquee speakers. As we sat down to chat, the first thing I asked was why he talked so little about family life in Flow. He devotes only ten pages to it. “Let me tell you a couple of things that may be relevant to you,” he said. And then he told a personal story. When Csikszentmihalyi first developed the Experience Sampling Method, one of the first people he tried it out on was himself. “And at the end of the week,” he said, “I looked at my responses, and one thing that suddenly was very strange to me was that every time I was with my two sons, my moods were always very, very negative.” His sons weren’t toddlers at that point either. They were older. “And I said, ‘This doesn’t make any sense to me, because I’m very proud of them, and we have a good relationship.’ ” But then he started to look at what, specifically, he was doing with his sons that made his feelings so negative. “And what was I doing?” he asked. “I was saying, ‘It’s time to get up, or you will be late for school.’ Or, ‘You haven’t put away your cereal dish from breakfast.’ ” He was nagging, in other words, and nagging is not a flow activity. “I realized,” he said, “that being a parent consists, in large part, of correcting the growth pattern of a person who is not necessarily ready to live in a civilized society.” I asked if, in that same data set, he had any numbers about flow in family life. None were in his book. He said he did. “They were low. Family life is organized in a way that flow is very difficult to achieve, because we assume that family life is supposed to relax us and to make us happy. But instead of being happy, people get bored.” Or enervated, as he’d said before, when talking about disciplining his sons. And because children are constantly changing, the “rules” of handling them change too, which can further confound a family’s ability to flow. “And then we get into these spirals of conflict and so forth,” he continued. “That’s why I’m saying it’s easier to get into flow at work. Work is more structured. It’s structured more like a game. It has clear goals, you get feedback, you know what has to be done, there are limits.” He thought about this. “Partly, the lack of structure in family life, which seems to give people freedom, is actually a kind of an impediment.

Consider establishing a consistent framework around your creative process. It is often the case that the more set in your personal regimen, the more freedom you have within that structure to express yourself. Discipline and freedom seem like opposites. In reality, they are partners.

All of us are born into some sort of social environment. A social environment (or society), whether its a family, city, state, or country, implies the existence of structure. Social structures consist of rules, restrictions, boundaries, and a set of beliefs that become a code of behavior that limits the ways in which individuals within that social structure can or cannot express themselves. Furthermore, most of the limitations of social structure were established before we are born. In other words, by the time any of us get here, most of the social structure governing our individual expression is in place and well entrenched.

Families come into therapy with their own structure, and tone, and rules. Their organization, their pattern, has been established over years of living, and it is extremely meaningful and very painful for them. They would not be in therapy if they were happy with it. But however faulty, the family counts on the familiarity and predictability of their world. If they are going to turn loose this painful predictability and attempt to reorganize themselves, they need firm external support. The family crucible must has a shape, a form, a discipline of sorts, and the therapist has to provide it. The family has to know whether we can provide it, and so they test us.

The typical approach to growth in business is to add more people and structure and to impose more fixed budgetary goals and restraints. But my experiences at fast-growth companies that successfully scaled showed me that the leanest processes possible and a strong culture of discipline were far superior, if for no other reason than their speed.

We had better want the consequences of what we believe or disbelieve, because the consequences will come! . . . But how can a society set priorities if there are no basic standards? Are we to make our calculations using only the arithmetic of appetite? . . . The basic strands which have bound us together socially have begun to fray, and some of them have snapped. Even more pressure is then placed upon the remaining strands. The fact that the giving way is gradual will not prevent it from becoming total. . . . Given the tremendous asset that the family is, we must do all we can within constitutional constraints to protect it from predatory things like homosexuality and pornography. . . . Our whole republic rests upon the notion of “obedience to the unenforceable,” upon a tremendous emphasis on inner controls through self-discipline. . . . Different beliefs do make for different behaviors; what we think does affect our actions; concepts do have consequences. . . . Once society loses its capacity to declare that some things are wrong per se, then it finds itself forever building temporary defenses, revising rationales, drawing new lines—but forever falling back and losing its nerve. A society which permits anything will eventually lose everything! Take away a consciousness of eternity and see how differently time is spent. Take away an acknowledgement of divine design in the structure of life and then watch the mindless scurrying to redesign human systems to make life pain-free and pleasure-filled. Take away regard for the divinity in one’s neighbor, and watch the drop in our regard for his property. Take away basic moral standards and observe how quickly tolerance changes into permissiveness. Take away the sacred sense of belonging to a family or community, and observe how quickly citizens cease to care for big cities. Those of us who are business-oriented are quick to look for the bottom line in our endeavors. In the case of a value-free society, the bottom line is clear—the costs are prohibitive! A value-free society eventually imprisons its inhabitants. It also ends up doing indirectly what most of its inhabitants would never have agreed to do directly—at least initially. Can we turn such trends around? There is still a wealth of wisdom in the people of this good land, even though such wisdom is often mute and in search of leadership. People can often feel in their bones the wrongness of things, long before pollsters pick up such attitudes or before such attitudes are expressed in the ballot box. But it will take leadership and articulate assertion of basic values in all places and in personal behavior to back up such assertions. Even then, time and the tides are against us, so that courage will be a key ingredient. It will take the same kind of spunk the Spartans displayed at Thermopylae when they tenaciously held a small mountain pass against overwhelming numbers of Persians. The Persians could not dislodge the Spartans and sent emissaries forward to threaten what would happen if the Spartans did not surrender. The Spartans were told that if they did not give up, the Persians had so many archers in their army that they would darken the skies with their arrows. The Spartans said simply: “So much the better, we will fight in the shade!

Architectural education is notably under-theorised as an underlying discipline, though is clearly intensely theorised as a set of surface actions. It has remained largely unbothered by reformist educational movements such as critical pedagogy, with the result that its central structures and methods have altered little since they were founded in the École des Beaux Arts in the early C19.

Your rival has ten weak points, whereas you have ten strong ones. Although his army is large, it is not irresistible. “Yuan Shao is too caught up in ceremony and show while you, on the other hand, are more practical. He is often antagonistic and tends to force things, whereas you are more conciliatory and try to guide things to their proper courses, giving you the advantage of popular support. His extravagance hinders his administrative ability while your better efficiency is a great contribution to the government, granting you the edge of a well-structured and stable administration. On the outside he is very kind and giving but on the inside he is grudging and suspicious. You are just the opposite, appearing very exacting but actually very understanding of your followers’ strengths and weaknesses. This grants you the benefit of tolerance. He lacks commitment where you are unfaltering in your decisions, promptly acting on your plans with full faith that they will succeed. This shows an advantage in strategy and decisiveness. He believes a man is only as good as his reputation, which contrasts with you, who looks beyond this to see what kind of person they really are. This demonstrates that you are a better judge of moral character. He only pays attention to those followers close to him, while your vision is all-encompassing. This shows your superior supervision. He is easily misled by poor advice, whereas you maintain sound judgment even if beset by evil council. This is a sign of your independence of thought. He does not always know what is right and wrong but you have an unwavering sense of justice. This shows how you excel in discipline. He has a massive army, but the men are poorly trained and not ready for war. Your army, though much smaller, is far superior and well provisioned, giving you the edge in planning and logistics, allowing you to execute effectively. With your ten superiorities you will have no difficulty in subduing Yuan Shao.

It is a curious fact, and one to which no one knows quite how much importance to attach, that something like 85% of all known worlds in the Galaxy, be they primitive or highly advanced, have invented a drink called jynnan tonnyx, or gee-N'N-T'N-ix, or jinond-o-nicks, or any one of a thousand or more variations on the same phonetic theme. The drinks themselves are not the same, and vary between the Sivolvian 'chinanto/mnigs' which is ordinary water served at slightly above room temperature, and the Gagrakackan 'tzjin-anthony-ks' which kill cows at a hundred paces; and in fact the one common factor between all of them, beyond the fact that the names sound the same, is that they were all invented and named before the worlds concerned made contact with any other worlds. What can be made of this fact? It exists in total isolation. As far as any theory of structural linguistics is concerned it is right off the graph, and yet it persists. Old structural linguists get very angry when young structural linguists go on about it. Young structural linguists get deeply excited about it and stay up late at night convinced that they are very close to something of profound importance, and end up becoming old structural linguists before their time, getting very angry with the young ones. Structural linguistics is a bitterly divided and unhappy discipline, and a large number of its practitioners spend too many nights drowning their problems in Ouisghian Zodahs.

The most prominent approach argues that humans have five largely independent dimensions of personality: (1) openness to experience (“adventurousness”), (2) conscientiousness (“self-discipline”), (3) extraversion (vs. introversion), (4) agreeableness (“cooperativeness” or “compassion”), and (5) neuroticism (“emotional instability”). These have often been interpreted as capturing the innate structure of human personality. Psychologists call these personality dimensions the “BIG-5,” but I’ll call them the WEIRD-5.

When a person with curiosity and interest has discipline available to him, he has the right formula for creativity. The philosopher Nietzsche spoke of the creative act as involving both Dionysian and Apollonian elements. The Dionysian represents the passionate interest and desire to learn. The Apollonian represents the form and structure that must guide any truly creative act. Music is limited by the diatonic scale, and poetry is limited by words and the forms of poetic cadence. The world is full of people with good ideas and fantasies that never come to fruition because they don’t have disciplined limits.

It is easy for those of us who have enough, living a secure life, structured by goals that we can reasonably confidently aspire to achieve (that new sofa, the 50-inch flat screen, that second car) and institutions designed to help us get there (savings accounts, pension programs, home-equity loans) to assume, like the Victorians, that motivation and discipline are intrinsic. As a result, there are always worries about being overindulgent to the slothful poor. Our contention is that for the most part, the problem is the opposite: It is too hard to stay motivated when everything you want looks impossibly far away. Moving the goalposts closer may be just what the poor need to start running toward them.

The Scientific Revolution proposed a very different formula for knowledge: Knowledge = Empirical Data × Mathematics. If we want to know the answer to some question, we need to gather relevant empirical data, and then use mathematical tools to analyse the data. For example, in order to gauge the true shape of the earth, we can observe the sun, the moon and the planets from various locations across the world. Once we have amassed enough observations, we can use trigonometry to deduce not only the shape of the earth, but also the structure of the entire solar system. In practice, that means that scientists seek knowledge by spending years in observatories, laboratories and research expeditions, gathering more and more empirical data, and sharpening their mathematical tools so they could interpret the data correctly. The scientific formula for knowledge led to astounding breakthroughs in astronomy, physics, medicine and countless other disciplines. But it had one huge drawback: it could not deal with questions of value and meaning. Medieval pundits could determine with absolute certainty that it is wrong to murder and steal, and that the purpose of human life is to do God’s bidding, because scriptures said so. Scientists could not come up with such ethical judgements. No amount of data and no mathematical wizardry can prove that it is wrong to murder. Yet human societies cannot survive without such value judgements.

Party tactics?” “People like your wife are dangerous.” “Why?” Hamilton asked. “They don’t belong to any group. They fool around with everything. As soon as we turn our back—” “So you destroy them. You turn them over to the lunatic patriots.” “The lunatic patriots,” McFeyffe said, “we can understand. But not your wife. She signs Party peace petitions and she reads the Chicago Tribune. People like her—they’re more of a menace to Party discipline than any other bunch. The cult of individualism. The idealist with his own law, his own ethics. Refusing to accept authority. It undermines society. It topples the whole structure. Nothing lasting can be built on it. People like your wife just won’t take orders.” “McFeyffe,

While formally or structurally speaking, there are mechanisms of discipline operative in both the convent and the prison, in both the factory and the monastery, more specifically these disciplines and practices are aimed at very different ends. And here we must make an important distinction: we can distinguish good discipline from bad discipline by its telos, its goal or end. So the difference between the disciplines that form us into disciples of Christ and the disciplines of contemporary culture that produce consumers is precisely the goal they are aiming at. Discipline and formation are good insofar as they are directed toward the end, or telos, that is proper to human beings: to glorify God and enjoy him forever.

What it all comes down to is that No-Drama Discipline encourages kids to look inside themselves, consider the feelings of others, and make decisions that are often difficult, even when they have the impulse or desire to do things another way. It allows children to put into practice the emotional and social abilities we want them to understand and master. It allows you to create structure with respect. When we’re willing to lovingly set a boundary—just like when we discipline with an awareness that our children’s brains are changing, changeable, and complex—we help create neural connections that improve our kids’ capacity for relationships, self-control, empathy, personal insight, morality, and much, much more. And they can feel good about who they are as individuals while learning to modify their behavior.

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

[The Great Gatsby] is a tour de force of revision. So much so that critics, who rarely mention the edit of a book, commented on the quality of Gatsby's rewriting, not just its writing, in reviews. For H. L. Mencken, the novel had 'a careful and brilliant finish. ... There is evidence in every line of hard work and intelligent effort. ... The author wrote, tore up, rewrote, tore up again. There are pages so artfully contrived that one can no more imagine improvising them than one can imagine improvising a fugue.' ... Careful, sound, carefully written, hard effort, wrote and rewrote, artfully contrived not improvised, structure, discipline: all these terms refer, however obliquely, not to the initial act of inspiration, but to editing. Organization and clarity do not dominate the writing process. At some point, though, a writer must pull coherence from confusion, illuminate what lives in shadow, shade what shines too brightly. Gatsby is the cat's meow case study of crossing what Michael Ondaatje calls 'that seemingly uncrossable gulf between an early draft of a book ... and a finished product' - in other words, editing.

Saint John Paul II wrote, “when its concepts and conclusions can be integrated into the wider human culture and its concerns for ultimate meaning and value.”7 Religion, too, develops best when its doctrines are not abstract and fixed in an ancient past but integrated into the wider stream of life. Albert Einstein once said that “science without religion is lame and religion without science is blind.”8 So too, John Paul II wrote: “Science can purify religion from error and superstition; religion can purify science from idolatry and false absolutes. Each can draw the other into a wider world, a world in which both can flourish.”9 Teilhard de Chardin saw that dialogue alone between the disciplines is insufficient; what we need is a new synthesis of science and religion, drawing insights from each discipline into a new unity. In a remarkable letter to the director of the Vatican Observatory, John Paul II wrote: The church does not propose that science should become religion or religion science. On the contrary, unity always presupposes the diversity and integrity of its elements. Each of these members should become not less itself but more itself in a dynamic interchange, for a unity in which one of the elements is reduced to the other is destructive, false in its promises of harmony, and ruinous of the integrity of its components. We are asked to become one. We are not asked to become each other. . . . Unity involves the drive of the human mind towards understanding and the desire of the human spirit for love. When human beings seek to understand the multiplicities that surround them, when they seek to make sense of experience, they do so by bringing many factors into a common vision. Understanding is achieved when many data are unified by a common structure. The one illuminates the many: it makes sense of the whole. . . . We move towards unity as we move towards meaning in our lives. Unity is also the consequence of love. If love is genuine, it moves not towards the assimilation of the other but towards union with the other. Human community begins in desire when that union has not been achieved, and it is completed in joy when those who have been apart are now united.10 The words of the late pope highlight the core of catholicity: consciousness of belonging to a whole and unity as a consequence of love.

4Paul Gaydos My Books Browse ▾ Community ▾ The Way of the Superior Man Quotes The Way of the Superior Man by David Deida The Way of the Superior Man: A Spiritual Guide to... by David Deida Read Austerity means to eliminate the comforts and cushions in your life that you have learned to snuggle into and lose wakefulness. Take away anything that dulls your edge. No newspapers or magazines. No TV. No candy, cookies, or sweets. No sex. No cuddling. No reading of anything at all while you eat or sit on the toilet. Reduce working time to a necessary minimum. No movies. No conversation that isn't about truth, love, or the divine. If you take on these disciplines for a few weeks, as well as any other disciplines that may particularly cut through your unique habits of dullness, then your life will be stripped of routine distraction. All that will be left is the edge you have been avoiding by means of your daily routine. You will have to face the basic discomfort and dissatisfaction that is the hidden texture of your life. You will be alive with the challenge of living your truth, rather than hiding form it. Unadorned suffering is the bedmate of masculine growth. Only by staying intimate with your personal suffering can you feel through it to its source. By putting all your attention into work, TV, sex, and reading, your suffering remains unpenetrated, and the source remains hidden. Your life becomes structured entirely by your favorite means of sidestepping the suffering you rarely allow yourself to feel. And when you do touch the surface of your suffering, perhaps in the form of boredom, you quickly pick up a magazine or the remote control. Instead, feel your suffering, rest with it, embrace it, make love with it. Feel your suffering so deeply and thoroughly that you penetrate it, and realize its fearful foundation. Almost everything you do, you do because you are afraid to die. And yet dying is exactly what you are doing, from the moment you are born. Two hours of absorption in a good Super Bowl telecast may distract you temporarily, but the fact remains. You were born as a sacrifice. And you can either participate in the sacrifice, dissolving in the giving of your gift, or you can resist it, which is your suffering. By eliminating the safety net of comforts in your life, you have the opportunity to free fall in this moment between birth and death, right through the hole of your fear, into the unthreatenable openness which is the source of your gifts. The superior man lives as this spontaneous sacrifice of love.

Up to now these thoroughgoing destructions of a worn-out civilisation have constituted the most obvious task of the masses. It is not indeed to-day merely that this can be traced. History tells us, that from the moment when the moral forces on which a civilisation rested have lost their strength, its final dissolution is brought about by those unconscious and brutal crowds known, justifiably enough, as barbarians. Civilisations as yet have only been created and directed by a small intellectual aristocracy, never by crowds. Crowds are only powerful for destruction. Their rule is always tantamount to a barbarian phase. A civilisation involves fixed rules, discipline, a passing from the instinctive to the rational state, forethought for the future, an elevated degree of culture—all of them conditions that crowds, left to themselves, have invariably shown themselves incapable of realising. In consequence of the purely destructive nature of their power crowds act like those microbes which hasten the dissolution of enfeebled or dead bodies. When the structure of a civilisation is rotten, it is always the masses that bring about its downfall. It is at such a juncture that their chief mission is plainly visible, and that for a while the philosophy of number seems the only philosophy of history.

It is perhaps easier for an English writer than it is for an Italian to see through that nonsense, and to perceive what it is designed to conceal: the deep structural similarity between communism and fascism, both as theory and as practice, and their common antagonism to parliamentary and constitutional forms of government. Even if we accept the – highly fortuitous – identification of National Socialism and Italian Fascism, to speak of either as the true political opposite of communism is to betray the most superficial understanding of modern history. In truth there is an opposite of all the ‘isms’, and that is negotiated politics, without an ‘ism’ and without a goal other than the peaceful coexistence of rivals. Communism, like fascism, involved the attempt to create a mass popular movement and a state bound together under the rule of a single party, in which there will be total cohesion around a common goal. It involved the elimination of opposition, by whatever means, and the replacement of ordered dispute between parties by clandestine ‘discussion’ within the single ruling elite. It involved taking control – ‘in the name of the people’ – of the means of communication and education, and instilling a principle of command throughout the economy. Both movements regarded law as optional and constitutional constraints as irrelevant – for both were essentially revolutionary, led from above by an ‘iron discipline’. Both aimed to achieve a new kind of social order, unmediated by institutions, displaying an immediate and fraternal cohesiveness. And in pursuit of this ideal association – called a fascio by nineteenth-century Italian socialists – each movement created a form of military government, involving the total mobilization of the entire populace,3 which could no longer do even the most peaceful-seeming things except in a spirit of war, and with an officer in charge. This mobilization was put on comic display, in the great parades and festivals that the two ideologies created for their own glorification.

The quality of our thinking is largely influenced by the mental models in our heads. While we want accurate models, we also want a wide variety of models to uncover what’s really happening. The key here is variety. Most of us study something specific and don’t get exposure to the big ideas of other disciplines. We don’t develop the multidisciplinary mindset that we need to accurately see a problem. And because we don’t have the right models to understand the situation, we overuse the models we do have and use them even when they don’t belong. You’ve likely experienced this first hand. An engineer will often think in terms of systems by default. A psychologist will think in terms of incentives. A business person might think in terms of opportunity cost and risk-reward. Through their disciplines, each of these people sees part of the situation, the part of the world that makes sense to them. None of them, however, see the entire situation unless they are thinking in a multidisciplinary way. In short, they have blind spots. Big blind spots. And they’re not aware of their blind spots. [...] Relying on only a few models is like having a 400-horsepower brain that’s only generating 50 horsepower of output. To increase your mental efficiency and reach your 400-horsepower potential, you need to use a latticework of mental models. Exactly the same sort of pattern that graces backyards everywhere, a lattice is a series of points that connect to and reinforce each other. The Great Models can be understood in the same way—models influence and interact with each other to create a structure that can be used to evaluate and understand ideas. [...] Without a latticework of the Great Models our decisions become harder, slower, and less creative. But by using a mental models approach, we can complement our specializations by being curious about how the rest of the world works. A quick glance at the Nobel Prize winners list show that many of them, obviously extreme specialists in something, had multidisciplinary interests that supported their achievements. [...] The more high-quality mental models you have in your mental toolbox, the more likely you will have the ones needed to understand the problem. And understanding is everything. The better you understand, the better the potential actions you can take. The better the potential actions, the fewer problems you’ll encounter down the road. Better models make better decisions.

In opting for large scale, Korean state planners got much of what they bargained for. Korean companies today compete globally with the Americans and Japanese in highly capital-intensive sectors like semiconductors, aerospace, consumer electronics, and automobiles, where they are far ahead of most Taiwanese or Hong Kong companies. Unlike Southeast Asia, the Koreans have moved into these sectors not primarily through joint ventures where the foreign partner has provided a turnkey assembly plant but through their own indigenous organizations. So successful have the Koreans been that many Japanese companies feel relentlessly dogged by Korean competitors in areas like semiconductors and steel. The chief advantage that large-scale chaebol organizations would appear to provide is the ability of the group to enter new industries and to ramp up to efficient production quickly through the exploitation of economies of scope.70 Does this mean, then, that cultural factors like social capital and spontaneous sociability are not, in the end, all that important, since a state can intervene to fill the gap left by culture? The answer is no, for several reasons. In the first place, not every state is culturally competent to run as effective an industrial policy as Korea is. The massive subsidies and benefits handed out to Korean corporations over the years could instead have led to enormous abuse, corruption, and misallocation of investment funds. Had President Park and his economic bureaucrats been subject to political pressures to do what was expedient rather than what they believed was economically beneficial, if they had not been as export oriented, or if they had simply been more consumption oriented and corrupt, Korea today would probably look much more like the Philippines. The Korean economic and political scene was in fact closer to that of the Philippines under Syngman Rhee in the 1950s. Park Chung Hee, for all his faults, led a disciplined and spartan personal lifestyle and had a clear vision of where he wanted the country to go economically. He played favorites and tolerated a considerable degree of corruption, but all within reasonable bounds by the standards of other developing countries. He did not waste money personally and kept the business elite from putting their resources into Swiss villas and long vacations on the Riviera.71 Park was a dictator who established a nasty authoritarian political system, but as an economic leader he did much better. The same power over the economy in different hands could have led to disaster. There are other economic drawbacks to state promotion of large-scale industry. The most common critique made by market-oriented economists is that because the investment was government rather than market driven, South Korea has acquired a series of white elephant industries such as shipbuilding, petrochemicals, and heavy manufacturing. In an age that rewards downsizing and nimbleness, the Koreans have created a series of centralized and inflexible corporations that will gradually lose their low-wage competitive edge. Some cite Taiwan’s somewhat higher overall rate of economic growth in the postwar period as evidence of the superior efficiency of a smaller, more competitive industrial structure.

Despite its reputation for individualism and unbridled capitalism, the United States has a history rich in cooperation and communalism. From the colonial era to the present—and among the indigenous population for millennia—local communities have engaged in self-help, democracy, and cooperation. Indeed, the “individualistic” tradition might more accurately be called the “self-help” tradition, where “self” is defined not only in terms of the individual but in terms of the community (be it family, township, religious community, etc.). Americans are traditionally hostile to overarching authorities separate from the community with which they identify, a hostility expressed in the age-old resentment towards both government and big business. The stereotype, based on fact, is that Americans would rather solve problems on their own than rely on political and economic power-structures to do so. The following brief survey of the history substantiates this claim. While my focus is on worker cooperatives, I will not ignore the many and varied experiments in other forms of cooperation and communalism. Certain themes and lessons can be gleaned from the history. The most obvious is that a profound tension has existed, constantly erupting into conflict, between the democratic, anti-authoritarian impulses of ordinary Americans and the tendency of economic and political power-structures to grow extensively and intensively, to concentrate themselves in ever-larger and more centralized units that reach as far down into society as possible. Power inherently tries to control as much as it can: it has an intrinsic tendency toward totalitarianism, ideally letting nothing, even the most trivial social interactions, escape its oversight. Bentham’s Panopticon is the perfect emblem of the logic of power. Other social forces, notably people’s strivings for freedom and democracy, typically keep this totalitarian tendency in check. In fact, the history of cooperation and communalism is a case-study in the profound truth that people are instinctively averse to the modes of cutthroat competition, crass greed, authoritarianism, hierarchy, and dehumanization that characterize modern capitalism. Far from capitalism’s being a straightforward expression of human nature, as apologists proclaim, it is more like the very antithesis of human nature, which is evidently drawn to such things as free self-expression, spontaneous “play,”131 cooperation and friendly competition, compassion, love. The work of Marxist historians like E. P. Thompson shows how people have had to be disciplined, their desires repressed, in order for the capitalist system to seem even remotely natural: centuries of indoctrination, state violence, incarceration of “undesirables,” the bureaucratization of everyday life, have been necessary to partially accustom people to the mechanical rhythms of industrial capitalism and the commodification of the human personality.132 And of course resistance continues constantly, from the early nineteenth century to the present day. “Wage-slavery,” as workers in the nineteenth century called it, is a monstrous assault on human dignity, which is why even today, after so much indoctrination, people still hate being subordinated to a “boss” and rebel against it whenever they can.