Student Centered Quotes

The Paradoxical Commandments People are illogical, unreasonable, and self-centered. Love them anyway. If you do good, people will accuse you of selfish ulterior motives. Do good anyway. If you are successful, you will win false friends and true enemies. Succeed anyway. The good you do today will be forgotten tomorrow. Do good anyway. Honesty and frankness make you vulnerable. Be honest and frank anyway. The biggest men and women with the biggest ideas can be shot down by the smallest men and women with the smallest minds. Think big anyway. People favor underdogs but follow only top dogs. Fight for a few underdogs anyway. What you spend years building may be destroyed overnight. Build anyway. People really need help but may attack you if you do help them. Help people anyway. Give the world the best you have and you'll get kicked in the teeth. Give the world the best you have anyway.

When people we love are suffering, we want to make it better. But sometimes - often, in fact - you can't make it better. I'm reminded of something my supervisor said to me when I was a student chaplain: "Don't just do something. Stand there.

Professor Langdon,' called a young man with curly hair in the back row, 'if Masonry is not a secret society, not a corporation, and not a religion, then what is it?' 'Well, if you were to ask a Mason, he would offer the following definition: Masonry is a system of morality, veiled in allegory and illustrated by symbols.' 'Sounds to me like a euphemism for "freaky cult." ' 'Freaky, you say?' 'Hell yes!' the kid said, standing up. 'I heard what they do inside those secret buildings! Weird candlelight rituals with coffins, and nooses, and drinking wine out of skulls. Now that's freaky!' Langdon scanned the class. 'Does that sound freaky to anyone else?' 'Yes!' they all chimed in. Langdon feigned a sad sigh. 'Too bad. If that's too freaky for you, then I know you'll never want to join my cult.' Silence settled over the room. The student from the Women's Center looked uneasy. 'You're in a cult?' Langdon nodded and lowered his voice to a conspiratorial whisper. 'Don't tell anyone, but on the pagan day of the sun god Ra, I kneel at the foot of an ancient instrument of torture and consume ritualistic symbols of blood and flesh.' The class looked horrified. Langdon shrugged. 'And if any of you care to join me, come to the Harvard chapel on Sunday, kneel beneath the crucifix, and take Holy Communion.' The classroom remained silent. Langdon winked. 'Open your minds, my friends. We all fear what we do not understand.

Her: Don’t quit your day job, Emily Dickinson. Me: Hey, u didn’t say it had to be GOOD. Her: Touché. D- on the poem. Can’t wait to see your collage. Me: How do u feel about glitter? And dick pics? Her: If there’s a pic of your dick on that collage, I’m photocopying it and passing it around in the student center. Me: Bad idea. You’ll give all the other dudes an inferiority complex. Her: Or an ego boost.

A high school student wrote to ask, "What was the greatest event in American history?" I can't say. However, I suspect that like so many "great" events, it was something very simple and very quiet with little or no fanfare (such as someone forgiving someone else for a deep hurt that eventually changed the course of history). The really important "great" things are never center stage of life's dramas; they're always "in the wings". That's why it's so essential for us to be mindful of the humble and the deep rather than the flashy and the superficial.

You may have a success in life, but then just think of it - what kind of life was it? What good was it - you've never done the thing you wanted to do in all your life. I always tell my students, go where your body and soul want to go. When you have the feeling, then stay with it, and don't let anyone throw you off…. The way to find out about your happiness is to keep your mind on those moments when you feel most happy, when you really are happy - not excited, not just thrilled, but deeply happy. This requires a little bit of self-analysis. What is it that makes you happy? Stay with it, no matter what people tell you. This is what I call "following your bliss"... There’s something inside you that knows when you’re in the center, that knows when you’re on the beam or off the beam. And if you get off the beam to earn money, you’ve lost your life. And if you stay in the center and don’t get any money, you still have your bliss.

You should win an award or something for most compassionate student. No, wait. I mean the most self-centered dipshit award.” Her

The indoctrination centers (notably schools) weren’t doing their job properly and so a back-to-basics approach with more rote memorization of meaningless facts and less critical thinking and intellectual development was needed. This was mainly done under the guise of “accountability,” for both students and teachers.

The vocational approach at NOCCA (New Orleans Center for the Creative Arts) helps build grit in students. It teaches them how to be single-minded in pursuit of a goal, to sacrifice for the sake of a passion. The teachers demand hard work from their kids because they know, from personal experience, that creative success requires nothing less.

I was never one of those student who thought it was great to see their teaches outside of school, in their normal clothes, living their normal life like a normal person. I actually preferred to keep them as they were: smartly dressed and in charge, maybe even as role models. What I definitely did not want to do was see them getting smashed in Derby town center, smiling at women, and then getting pissy when the women didn't smile back, reminding me that none of the adults in my life really know what they're doing and that I too will never really figure anything out.

Somewhere among the commotion I grew rather depressed. The depression stayed with me for over a year; it was like an animal, a well-defined, spatially localizable thing. I would wake up, open my eyes, listen-is it here or isn’t it? No sign of it. Perhaps it’s asleep. Perhaps it will leave me alone today. Carefully, very carefully, I get out of bed. All is quiet. I go to the kitchen, start breakfast. Not a sound. TV-Good Morning America, David what’s-his-name, a guy I can’t stand. I eat and watch the guests. Slowly the food fills my stomach and gives me strength. Now a quick excursion to the bathroom, and out for my morning walk-and here she is, my faithful depression: “Did you think you could leave without me?" I had often warned my students not to identify with their work. I told them, “if you want to achieve something, if you want to write a book, paint a picture, be sure that the center of your existence if somewhere else and that it’s solidly grounded; only then will you be able to keep your cool and laugh at the attacks that are bound to come." I myself had followed this advice in the past, but now I was alone, sick with some unknown affliction; my private life was in a mess, and I was without a defense. I often wished I had never written that fucking book.

Double your life experience by learning a second language. -Taru

He rounded a corner and made for the student center. The halls were clearing out as the last seconds before the final bell hovered in the air.

Once Seung Sahn Soen-sa and a student of his attended a talk at a Zen center in California. The Dharma teacher spoke about Bodhidharma. After the talk, someone asked him "What's the difference between Bodhidharma's sitting in Sorim for nine years and your sitting here now?" The Dharma teacher said, "About five thousand miles." The questioner said, "Is that all?" The Dharma teacher said, "Give or take a few miles." Later on, Soen-sa asked his student, "What do you think of these answers?" "Not bad, not good. But the dog runs after the bone." "How would you answer?" "I'd say, 'Why do you make a difference?' " Soen-sa said, "Not bad. Now you ask me." "What's the difference between Bodhidharma's sitting in Sorim for nine years and your sitting here now?" "Don't you know?" "I'm listening." "Bodhidharma sat in Sorim for nine years. I am sitting here now." The student smiled.

When I was a student, there wasn't a single thing we did that was unrelated to others. It was all for the Emperor, or parents, or the country, or society—everything was other-centered, which means that all educated men were hypocrites. When society changed, this hypocrisy ceased to work, and as a result, self-centeredness was gradually imported into thought and action, and egoism became enormously over-developed. Instead of the old hypocrites, now all we've got are out-and-out rogues. Do you see what I mean by that?

When people we love are suffering, we want to make it better. But sometimes—often, in fact—you can’t make it better. I’m reminded of something my supervisor said to me when I was a student chaplain: “Don’t just do something. Stand there.

Dear Young Black Males, Make sure that you take your education seriously. You may not understand it right now, but your education is important. If you’re struggling in high school, don’t fail silently. Speak up and ask for the help that you need. If you’re interested in going to college afterwards, start researching the colleges that you’re interested in attending. If college isn’t for you, consider trade schools or programs for high school students such as ROP (Regional Occupation Program). Depending on what state you live in, it may be called something different. Some colleges offer certificate programs if you’re not interested in earning an actual degree. Go to your neighborhood community center and ask questions. Ask your school counselors for leads. The library is also a great place to get helpful information. Just ask the librarian, he/she will be happy to assist you. It’s important to educate yourself, because if not, you’ll most likely be stuck working a dead-end job. Ask questions as much as you need to. Don’t assume anything. Get the facts that you need in order to succeed.

Langdon feigned a sad sigh. "Too bad. If that's too freaky for you, then I know you'll never want to join my cult." Silence settled over the room. The student from the Women's Center looked uneasy. "You're in a cult?" Langdon nodded and lowered his voice to a conspiratorial whisper. "Don't tell anyone, but on the pagan day of the sun god Ra, I kneel at the foot of an ancient instrument of torture and consume ritualistic symbols of blood and flesh." The class looked horrified. Langdon shrugged. "And if any of you care to join me, come to the Harvard chapel on Sunday, kneel beneath the crucifix, and take Holy Communion." The classroom remained silent. Langdon winked. "Open your minds, my friends. We all fear what we do not understand.

Below, he could see down the entire Strip, from the radioactive green lion at the base of the MGM Grand to the glowing spire of the Stratosphere. The logjam street traffic just added to the visual effect: a thousand headlights blinking like neurons in the glowing spine that snaked down the center of the city.

Be a constant student of life; See the Divine in Nature and Nature in the Divine; Not say a word and be clearly heard; Lead without force and teach without pride; Take the most mundane things and surroundings, sense their inner magick and be able to open that window for others; Stare into the dark infinity of the night sky and feel it as an awesome source; Love the beauty of paradox and always be able to see the cosmic humor in the darkest times; Be a shapeshifter to blend in or be invisible if needed… and make those around feel safe, and heard; Maintain his calm center and clear mind when all about him is chaos; Open his inner eyes and really see; Say “I don’t know…” and realize that is great wisdom, that is okay; Have compassion for all beings, and know when to be a healer and when to be a witness; Know that the secrets of magick are bestowed upon the open-hearted; Speak to the Gods and know he is heard; Cast a sphere of protection and light; Make up his own mind, walk his own path and never follow another blindly; Know the courage and power of nonviolence and the swift strength of a keen mind; Conjure a tale or myth that the moment requires to be understood; Know the plants and creatures of the wild enough to call them friends and allies; See the God and Goddess within all and everyone; Have a spirit that glows in the dark. —Katlyn Breene

the most advanced computer science programs in the world, and over the course of the Computer Center’s life, thousands of students passed

The best way to preach men to Christ is to preach Christ to men.

Students in the school of prayer never graduate from the school of the Gospel.

Ethical AI systems aim to provide equal educational opportunities to students from low-income and high-income backgrounds.

Life is a series of problems to be analyzed and addressed. How do we fix our failing schools? How do we reduce violence? These problem-centered questions are usually the wrong ones to ask. They focus on deficits, not gifts. A problem conversation tends to focus on one moment in time—the moment when a student didn’t graduate from high school, the moment when a young person commits a crime, the moment when a person is homeless. But actual lives are lived cumulatively. It takes a whole series of shocks before a person becomes homeless—loss of a job, breakdown in family relationship, maybe car problems or some transportation issue. It takes a whole series of shocks before a kid drops out of school. If you abstract away from the cumulative nature of life and define the problem as one episode, you are abstracting away from how life is lived. All conversations are either humanizing or dehumanizing, and problem-centered conversations tend to be impersonal and dehumanizing. The better community-building conversations focus on possibilities, not problems. They are questions such as, What crossroads do we stand at right now? What can we build together? How can we improve our lives together? What talents do we have here that haven’t been fully expressed?

A Southern Poverty Law Center survey of high school seniors and social studies teachers in 2017 found students struggling on even basic questions about the enslavement of blacks in the United States. Only 8 percent of high school seniors could identify slavery as the primary reason the South seceded from the Union. Nearly half of the students said it was to protest taxes on imported goods.

It would be so much easier if I could just be a student instead of always a pawn in a bigger game – and I had no illusions. I was no center of the storm. I was no rook or bishop. I was a pawn and nothing more.

The School Now we come to the school. The responsibility of the school is to educate a child and at the same time, not to vanquish all the virtues that a child is born with. A child is born with virtues and a school should see that it protects their virtues, that innocence, the sense of belongingness, love, and trust which every child is born with. Often in the educational system, the school only caters as an information bureau, but not as a personality-building center. Most schools can produce great computers but only a few good human beings. We have brilliant students. They have information about the world. Just by one question they can answer all the information that is needed. But are they good human beings? Do they know how to behave well? Are they cultured, civilized, compassionate human beings? This is a question that every school and every teacher should ask.

I believe student ministry needs reformation, not annihilation. I also believe the system currently in operation in many churches — more pizza parties than theological passion and more games than gospel — must be changed.

The Brennan Center for Justice estimates that as “many as 12 percent of eligible voters nationwide may not have government-issued photo ID,” and that “percentage is likely even higher for students, seniors and people of color.

And educators should recognize that physical education is about building the brain as well as the body and should put it center stage in the curriculum. If teachers want their students to pay attention, they should consider letting them jump, stomp and

Mathematics is at the center of thinking about how to spend the day, how many events and jobs can fit into the day, what size of space can be used to fit equipment or turn a car around, how likely events are to happen, knowing how tweets are amplified and how many people they reach.

The value of the student’s question is supreme. The best initial response to a question is not to answer it, per se, but to validate it, protect it, support it, and make a space for it. Like a blossom just emerging, a question is vulnerable and delicate. A direct answer can extinguish a question if you’re not careful. But if you nourish the blossom, it will grow and give fruit in the form of insight as well as more questions. In short, a question needs to be nurtured more than answered. It should be given center stage, admired, relished, embraced, and sustained.

A 2013 study by the National Center on Education and the Economy found that “the mathematics that most enables students to be successful in college courses is not high school mathematics, but middle school mathematics, especially arithmetic, ratio, proportion, expressions and simple equations.

A student of color in one of my classes, for example, once told me that she noticed my cutting her off during class, something she didn't think I did with white students. I could have weighed in with my professional authority and said it wasn't true, that she was imagining it, that I treated all my students that way, that she was being too sensitive, that I travel all over the country speaking about issues of inequality and injustice, so certainly I was above such things. But what I said to her was that I was truly sorry she'd had that experience. I wasn't aware of doing that, I told her, and the fact that I didn't consciously mean to was beside the point. To respond in this way, I had to de-center myself from my privilege and make her experience and not mine the point of the conversation. I ended by telling her I would do everything I could to oay attention to this problem in the future to make sure it didn't happen again.

Assessment centers on demonstrated competencies, not memorized content. Standardized tests are used thoughtfully to identify and assist students lagging in “learning how to learn” skills. Students teach and learn from each other. They learn to make the most of online resources and machine intelligence and draw on adults for guidance.

I make this point to stress that the brilliance of neoindigenous youth cannot be appreciated by educators who are conditioned to perceive anything outside their own ways of knowing and being as not having value. This is similar to white teachers at the Carlisle School who sought to ban the language and customs of their indigenous students and replace them with “American culture.” The University of Minnesota Human Rights Center describes this process as the silencing of voice and history that is part of the indigenous experience. I argue that enduring this silencing process is something that both the indigenous and neoindigenous have in common, and should be used as a way to connect them.

This scene expresses the basic situation of immaturity; lyricism is an attempt to face that situation: the individual expelled from the protected enclosure of childhood wishes to enter the world, but at the same time, because he is frightened of it, he fashions an artificial replacement world out of his own verse. He makes his poems revolve around him like the planets around the sun; he becomes the center of a small universe in which nothing is alien, in which he feels as much at home as a child inside its mother, for everything here is fashioned only from the substance of his soul. Here he can accomplish everything that is so difficult "outside;" here he can, like the student Wolker, march with a proletarian crowd to make a revolution and, like the virginal Rimbaud, lash his "little girlfriends" because that crowd and those girlfriends are not fashioned out of the hostile substance of an alien world but out of the substance of his own dreams, and they are thus he himself and do not shatter the unity of the universe he has constructed for himself.

I couldn't stand boy companions," he [Jules Feiffer] wrote in his 1965 essay " The Great Comic Book Heroes. "Robin was my own age. One need only look at him to see he could fight better, swing from a rope better, play ball better, eat better and live better...He was obviously an A student, the center of every circle, the one picked for greatness in the crowd—God, how I hate him. You can imagine how please I was when, years later, I heard he was a fag.

Free, public, compulsory education, public health for all, and one of the most advanced social security systems on the continent favored the strengthening of a vast educated and politicized middle class, as well as a proletariat with class awareness. Unions were formed, along with centers for workers, employees, and students. Women gained the vote, and electoral processes were perfected. (An election in Chile is as civilized as tea time in London’s Savoy Hotel.

Under the seeming disorder of the old city, wherever the old city is working successfully, is a marvelous order for maintaining the safety of the streets and the freedom of the city. It is a complex order. Its essence is intricacy of sidewalk use, bringing with it a constant succession of eyes. This order is all composed of movement and change, and although it is life, not art, we may fancifully call it the art form of the city and liken it to the dance — not to a simple-minded precision dance with everyone kicking up at the same time, twirling in unison and bowing off en masse, but to an intricate ballet in which the individual dancers and ensembles all have distinctive parts which miraculously reinforce each other and compose an orderly whole. The ballet of the good city sidewalk never repeats itself from place to place, and in any once place is always replete with new improvisations. The stretch of Hudson Street where I live is each day the scene of an intricate sidewalk ballet. I make my own first entrance into it a little after eight when I put out my garbage gcan, surely a prosaic occupation, but I enjoy my part, my little clang, as the junior droves of junior high school students walk by the center of the stage dropping candy wrapper. (How do they eat so much candy so early in the morning?) While I sweep up the wrappers I watch the other rituals of the morning: Mr Halpert unlocking the laundry's handcart from its mooring to a cellar door, Joe Cornacchia's son-in-law stacking out the empty crates from the delicatessen, the barber bringing out his sidewalk folding chair, Mr. Goldstein arranging the coils of wire which proclaim the hardware store is open, the wife of the tenement's super intendent depositing her chunky three-year-old with a toy mandolin on the stoop, the vantage point from which he is learning English his mother cannot speak. Now the primary childrren, heading for St. Luke's, dribble through the south; the children from St. Veronica\s cross, heading to the west, and the children from P.S 41, heading toward the east. Two new entrances are made from the wings: well-dressed and even elegant women and men with brief cases emerge from doorways and side streets. Most of these are heading for the bus and subways, but some hover on the curbs, stopping taxis which have miraculously appeared at the right moment, for the taxis are part of a wider morning ritual: having dropped passengers from midtown in the downtown financial district, they are now bringing downtowners up tow midtown. Simultaneously, numbers of women in housedresses have emerged and as they crisscross with one another they pause for quick conversations that sound with laughter or joint indignation, never, it seems, anything in between. It is time for me to hurry to work too, and I exchange my ritual farewell with Mr. Lofaro, the short, thick bodied, white-aproned fruit man who stands outside his doorway a little up the street, his arms folded, his feet planted, looking solid as the earth itself. We nod; we each glance quickly up and down the street, then look back at eachother and smile. We have done this many a morning for more than ten years, and we both know what it means: all is well. The heart of the day ballet I seldom see, because part off the nature of it is that working people who live there, like me, are mostly gone, filling the roles of strangers on other sidewalks. But from days off, I know enough to know that it becomes more and more intricate. Longshoremen who are not working that day gather at the White Horse or the Ideal or the International for beer and conversation. The executives and business lunchers from the industries just to the west throng the Dorgene restaurant and the Lion's Head coffee house; meat market workers and communication scientists fill the bakery lunchroom.

So, did you see that community center I was talking about?” “What? Where?” “We walked right past it, just before that grocery store. I mentioned it on the way to the city? You just drop in and take classes. They’ve got all sorts of stuff. I bet you can get a student rate, even.” “But I’m not a student—” “You’re young enough that they’ll assume—” “—and how am I supposed to find the time to take dance classes, now that I’m the dessert?” “I’m starting to really regret using that metaphor,” Silas says, grinning. “And let me explain something, Rosie.” He takes a swig of the coffee and presses his lips together, searching for words. “I’m from a long, long, long, long line of woodsmen. My brothers are all supertalented. They all built their own rooms. For god’s sake, Lucas built a freaking wooden hot tub in his bedroom with wooden monkeys pouring water into it.” “Monkeys?” “Don’t ask. Anyway, I can do some woodworking. I know my way around the forest, I can handle an ax better than most, I can make a tree grow where nothing else will, I can live off berries and hunt for my food, and I’ve known about the Fenris since I could crawl. I’m a woodsman, for all intents and purposes. But that doesn’t mean I live for it any more than the fact that you’re good at hunting means you have to live for that. So maybe breaking out of the hunting lifestyle for a few hours here and there will help you figure out if it’s really for you or not.” I shake my head, confused as to why he’d even think that was possible. “I can’t just not hunt, Silas. So yeah, I take a few random classes, and what if I decide that I hate hunting and want to quit? That doesn’t mean I can. I owe Scarlett my life, and if she wants to cash in by having me spend my life hunting beside her, so be it. It’d kill her if she ever thought I wanted to quit.” “Rosie,” Silas says quietly. “I’m not suggesting you drop your sister like a bad habit and take up intense ballet training.

Buchanan took pride in what he called his academic entrepreneurship. Contributions from corporations such as General Electric and several oil companies and right-wing individuals flowed in, as anti–New Deal foundations provided funds to lure promising graduate students.53 Before long, the cofounders of the center were able to seize an opportunity to prove their enterprise’s value to the Byrd Organization on the issue that mattered most to its stalwarts in these years: the future of the public schools.

Most of us didn’t feel too enthusiastic about making a collapsar jump, either. We’d been assured that we wouldn’t even feel it happen, just free fall all the way. I wasn’t convinced. As a physics student, I’d had the usual courses in general relativity and theories of gravitation. We only had a little direct data at that time — Stargate was discovered when I was in grade school — but the mathematical model seemed clear enough. The collapsar Stargate was a perfect sphere about three kilometers in radius. It was suspended forever in a state of gravitational collapse that should have meant its surface was dropping toward its center at nearly the speed of light. Relativity propped it up, at least gave it the illusion of being there … the way all reality becomes illusory and observer-oriented when you study general relativity. Or Buddhism. Or get drafted. At any rate, there would be a theoretical point in space-time when one end of our ship was just above the surface of the collapsar, and the other end was a kilometer away (in our frame of reference). In any sane universe, this would set up tidal stresses and tear the ship apart, and we would be just another million kilograms of degenerate matter on the theoretical surface, rushing headlong to nowhere for the rest of eternity or dropping to the center in the next trillionth of a second. You pays your money and you takes your frame of reference. But they were right. We blasted away from Stargate 1, made a few course corrections and then just dropped, for about an hour.

The effective, identity-safe practices "avoid cues that might instantiate a sense of stereotype threat in students and are, instead, aimed at making everyone in the class feel...as valued and contributive...regardless of their ethnic group or gender." [Dorothy Steele] ...The cohering principle is straightforward: they foster a threat-mitigating narrative about one's susceptibility to being stereotyped in the schooling context. And though no single, one-size-fits-all strategy has evolved, the research offers an expanding set of strategies for doing this: establishing trust through demanding but supportive relationships, fostering hopeful narratives about belonging in the setting, arranging informal cross-group conversations to reveal that one's identity is not the sole cause of one's negative experiences in the setting, representing critical abilities as learnable, and using child-centered teaching techniques. More will be known in the years ahead. But what we know now can make a life-affecting difference for many people in many important places.

MIT has developed for itself a spirit, so that every member of the whole place thinks that it's the most wonderful place in the world_ it's the center, somehow, of scientific and technological development in the United States, if not the world. It's like a New Yorker's view of New York: they forget the rest of the country..... So MIT was good, but Slater was right to warn me to go to another school for my graduate work. And I often advise my students the same way. Learn what the rest of the world is like. The variety is worthwhile.

According to the Southern Poverty Law Center, the school-to-prison pipeline is a set of seemingly unconnected school policies and teacher instructional decisions that over time result in students of color not receiving adequate literacy and content instruction while being disproportionately disciplined for nonspecific, subjective offenses such as “defiance.” Students of color, especially African American and Latino boys, end up spending valuable instructional time in the office rather than in the classroom. Consequently, they fall further and further behind in reading achievement just as reading is becoming the primary tool they will need for taking in new content. Student frustration and shame at being labeled “a slow reader” and having low comprehension lead to more off-task behavior, which the teacher responds to by sending the student out of the classroom. Over time, many students of color are pushed out of school because they cannot keep up academically because of poor reading skills and a lack of social-emotional support to deal with their increasing frustration.

We decided to attend to our community instead of asking our community to attend the church.” His staff started showing up at local community events such as sports contests and town hall meetings. They entered a float in the local Christmas parade. They rented a football field and inaugurated a Free Movie Night on summer Fridays, complete with popcorn machines and a giant screen. They opened a burger joint, which soon became a hangout for local youth; it gives free meals to those who can’t afford to pay. When they found out how difficult it was for immigrants to get a driver’s license, they formed a drivers school and set their fees at half the going rate. My own church in Colorado started a ministry called Hands of the Carpenter, recruiting volunteers to do painting, carpentry, and house repairs for widows and single mothers. Soon they learned of another need and opened Hands Automotive to offer free oil changes, inspections, and car washes to the same constituency. They fund the work by charging normal rates to those who can afford it. I heard from a church in Minneapolis that monitors parking meters. Volunteers patrol the streets, add money to the meters with expired time, and put cards on the windshields that read, “Your meter looked hungry so we fed it. If we can help you in any other way, please give us a call.” In Cincinnati, college students sign up every Christmas to wrap presents at a local mall — ​no charge. “People just could not understand why I would want to wrap their presents,” one wrote me. “I tell them, ‘We just want to show God’s love in a practical way.’ ” In one of the boldest ventures in creative grace, a pastor started a community called Miracle Village in which half the residents are registered sex offenders. Florida’s state laws require sex offenders to live more than a thousand feet from a school, day care center, park, or playground, and some municipalities have lengthened the distance to half a mile and added swimming pools, bus stops, and libraries to the list. As a result, sex offenders, one of the most despised categories of criminals, are pushed out of cities and have few places to live. A pastor named Dick Witherow opened Miracle Village as part of his Matthew 25 Ministries. Staff members closely supervise the residents, many of them on parole, and conduct services in the church at the heart of Miracle Village. The ministry also provides anger-management and Bible study classes.

Some collaborative work is fine for introverts, even beneficial. But it should take place in small groups—pairs or threesomes—and be carefully structured so that each child knows her role. Roger Johnson, co-director of the Cooperative Learning Center at the University of Minnesota, says that shy or introverted kids benefit especially from well-managed small-group work because “they are usually very comfortable talking with one or two of their classmates to answer a question or complete a task, but would never think of raising their hand and addressing the whole class. It is very important that these students get a chance to translate their thoughts into language

One Thursday evening, after a Dharma talk at the Cambridge Zen Center, a young woman asked Seung Sahn Soen-sa, “What is the true way for women?” Soen-sa said, “I don't know—I'm not a woman.” (Laughter from the audience.) Then, after a few moments, “Okay, I ask you: what is woman?” The student said, “I don't know.” Soen-sa said, “This is the true way. Only don't-know mind. In don't-know mind, there is no woman, no man, no old, no young, no people, no Buddhas, no self, no world, nothing at all. If you understand this don't-know mind, you understand the true way. If you don't understand don't-know mind, you cannot understand the true way. Okay?” “I don't know.” “Then you must keep don't-know mind.

Active scholars are uniquely attracted by a high-quality graduate school of arts and sciences. Faculty members consider the teaching and training of new generations of graduate students as their highest calling. They believe that working with graduate students maintains and develops their professional skills more effectively than any other activity. It may be the main reason for the great attraction of academic jobs. Laboratory scientists have told me that the opportunity to work with graduate students keeps them in the university. For them, other options would center on research in commercial laboratories, but there the principal investigator would be assisted by technicians, and that is considered a far less creative interaction.

Functional or technical capacity is now recognized through having a degree after one’s name; but if we are truly concerned with the total development of the human being, our approach is entirely different. An individual who has the capacity may take a degree and add letters after his name, or he may not, as he pleases. But he will know for himself his own deep capabilities, which will not be framed by a degree, and their expression will not bring about that self-centered confidence which mere technical capacity usually breeds. Such confidence is comparative and, therefore, antisocial. Comparison may exist for utilitarian purpose; but it is not for the educator to compare the capacities of his students and give greater or lesser evaluation.

Amy found out she had cancer not long after finishing Textbook, and she called me. She knew that in the years after my book The Fault in Our Stars was published, I’d come to know many young people who were gravely ill, and she wanted to know if I had advice for her. I told her what I think is true—that love survives death. But she wanted to know how young people react to death. How her kids would. She wanted to know if her kids and her husband would be okay, and that ripped me up. Although I’m usually quite comfortable talking with sick people, with my friend I found myself stumbling over words, overwhelmed by my own sadness and worry. They won’t be okay, of course, but they will go on, and the love you poured into them will go on. That’s what I should’ve said. But what I actually said, while crying, was, “How can this be happening? You do so much yoga.” In my experience, dying people often have wonderful stories of the horrible things healthy people say to them, but I’ve never heard of anybody saying something as stupid as, “You do so much yoga.” I hope that Amy at least got some narrative mileage out of it. But I also know I failed her, after she was there for me so many times. I know she forgives me—present tense—but still, I desperately wish I could’ve said something useful. Or perhaps not said anything at all. When people we love are suffering, we want to make it better. But sometimes—often, in fact—you can’t make it better. I’m reminded of something my supervisor said to me when I was a student chaplain: “Don’t just do something. Stand there.

[I]t's a con, at children's expense. When self-esteem advocates tell us to flatter the young about their views, in reality they ask adults to abandon the difficult task of disciplining them. Emphasizing that adults must 'express unconditional positive regard and acceptance for children' effectively destroys the inter-generational duty of passing on knowledge, setting boundaries for behavior and the broader task of socialization. It is not good for children and can mean adults indulging even the most destructive aspects of young people's behavior. In 2013, a self-harming pupil at Unsted Park School in Godalming, Surrey was given a disposable safety razor to slash himself with, supervised by a teacher. A spokeswoman from selfharm.co.uk justified this irresponsible collapse of adult judgement using the mantras of pupil voice and self-esteem: 'The best way to help is to listen without judging, accept that the recovery process may take a while and avoid "taking away" the self-harm' because 'self-harm can be about control, so it's important that the young person in the center feels in control of the steps taken to help them'. That's an extreme case but it touches on how focusing on the schoolchild's self-esteem can create the impression that the world should circle around pupils' desires. This in turn puts pressure on adults to tip-toe around young people's sensitivities and to accede to their opinions. Combined with student voice orthodoxies, this can lead to the peculiar diktat that teachers express respect for pupils' views, however childish or even poisonous.

I was thrown out of every game, but not before I got my five in. I still hold the Iowa state record for most technicals in a season. Look it up. We had a great team in ’57: a big Swede named Swen Vader at center; a nimble power forward named Luke Walker; Brad Darklighter was our small forward; a lightning-fast little Italian, Vinny Cithreepio, ran the point; and Lando Calrissian shot the lights out as our number two. Obiwan Kanobi, an exchange student from Japan, was always good for six points as well. We won state that year but were later disqualified, as a lot of those guys had played semi-pro ball in Brazil; some of them were in their thirties. Nowadays people check that kind of stuff out, but back then we had a lot of thirty- and forty-year-old men posing as high school students. It was just something you did.

The language of true crime is coded—it tells us our degree of mourning is contingent on the victim’s story. While students and athletes are often remembered for their accolades and looks, sex workers or women who struggled with addiction are reduced to those identities as a justification for the violence committed against them—if their stories are even covered at all. The truth is: It is a privilege to have your body looked for. True crime, while being a genre that so many women rely on for contorted validation, is, simultaneously, a perpetuator of misogyny, racism, and sexualized violence—all of which is centered around one, beloved, dead girl. It is a genre primarily produced by men. A genre that complicates how we bond over our love for it, often unsure of who identifies with the victim and who identifies with the perpetrator.

Singer, and Jones (1965) on the campus of Yale University. The subjects were Yale seniors who were given some persuasive education about the risks of tetanus and the importance of going to the health center to receive an inoculation. Most of the students were convinced by the lecture and said that they planned to go get the shot, but these good intentions did not lead to much action. Only 3 percent actually went and got the shot. Other subjects were given the same lecture but were also given a copy of a campus map with the location of the health center circled. They were then asked to look at their weekly schedules, make a plan for when they would go and get the shot, and look at the map and decide what route they would take. With these nudges, 28 percent of the students managed to show up and get their tetanus shot. Notice that this manipulation was very

Do they imagine that the students who come in here and patiently fill out the questionaires, who repeat their own names again and again for the woman to type into her computer--do they imagine that these people want to hurt the woman behind the desk. Do they think that because Connell sometimes lies on his own floor for hours, he might one day purchase a semi-automatic machine gun online and commit mass murder in a shopping center? Nothing could be further from his mind than committing mass murder. He feels guilty after he stammers a word on the phone. Still, he can see the logic: mentally unhealthy people are contaminated in some way and possibly dangerous. If they don't attack the woman behind the desk due to uncontrollable violent impulses, they might breathe some microbe in her direction, causing her to dwell unhealthily on all the failed relationships in her past.

Dennis Tueller, a Salt Lake City police officer and firearms instructor (since retired), asked just this question.  Uniformed officers are routinely faced with impact weapon bearing suspects.  So it’s natural for Tueller to wonder how far away a suspect can be and still use an impact weapon against an officer before he could defend himself. To answer his question, Tueller ran a bunch of empirical studies.  Which is just a fancy way of saying he ran a bunch of students through the exercise that would later become the Tueller Drill. Tueller learned that most officers can get a service pistol out of a holster and engage a threat with center-mass hits within 1.5 seconds.  So the question then becomes, how much distance can a bad guy cross in 1.5 seconds?  Timing a great many students running from a standing start, Tueller learned that someone can go about 21 feet in 1.5 seconds.  So 21 feet became the “Tueller distance,” or the maximum distance from a police officer a person can use an impact weapon against the officer before the officer can shoot them.  The Tueller Drill is often referred to as the “21 foot rule,” or the “7 yard rule.”  This really obscures the real take-home message of the Tueller Drill.  The value is not some particular distance.  What matters is your “Tueller distance.” People’s draw speeds vary.  Your Tueller distance will be greater or less than 21 feet depending on your ability to get the gun unholstered and pointed center-mass. The real lesson of the Tueller Drill is that someone armed with an impact weapon has the opportunity to use it at a far greater distance than most think—and certainly much greater distances than a juror might have otherwise thought.  If you imagine the length of typical American parking space, and add another three paces, you’ll be right about at 21 feet.

Music centers you,” I whispered to an empty car, staring at his front door. “You listened to your iPod between classes and while you sat on the bleachers before school every morning.” I smiled, letting more tears run down my cheeks and thinking back to him and his black hoodies, looking so dark. “You love popcorn. Almost every kind and flavor but especially with Tabasco sauce,” I said, remembering the times he would come into the theater where I worked. “You hold the door open for women—students, teachers, and even old ladies coming out of Baskin-Robbins. You love movies about natural disasters, but they have to have some comedy in them. Your favorite one is Armageddon.” I swallowed and thought about how little I’d ever seen Jax truly smile. “And while you love computers, it’s not your passion,” I concluded. “You love being outdoors. You love having space.” My whole face hurt, the last words barely audible. “And you deserve someone who makes you happy. I’m just not that person.

some 1,500 people set out from Sproul Plaza to downtown Berkeley to demonstrate peaceably. But the troops and police were waiting for them, ready to spring a trap identified in Cable Splicer records as “Operation Box.” As the professors leading the march reached the intersection of Shattuck Avenue and Center Street, police ordered them to disperse but did not try to enforce the order. Instead, the guard and police diverted their path. Then, at Allston Way, the march was stopped by a tight line of National Guardsmen. Many people who did try to leave found their path blocked by a second line of soldiers, who had come up behind them. Troop transport trucks roared up with more soldiers, who closed all other exits and boxed them in. A combined force of police, deputies, and highway patrolmen herded the marchers—and everyone else—into a parking lot by the Bank of America. There Captain Charles Plummer of the Berkeley Police announced that they were all under arrest for unlawful assembly.

The famous Dubner maggid, a gaon, was asked by an admiring student: “How is it that you always have the perfect parable for the topic under discussion?” The gaon smiled. “I’ll answer with a parable.” And he told the following story: A lieutenant of the Tsar’s cavalry, riding through a small shtetl, drew his horse up in astonishment, for on the side of a barn he saw a hundred chalked circles—and in the center of each was a bullet hole! The lieutenant excitedly stopped the first passerby, crying, “Who is the astonishing marksman in this place? Look at all those bull’s-eyes!” The passerby sighed. “That’s Shepsel, the shoemaker’s son, who is a little peculiar.” “I don’t care what he is,” said the lieutenant. “Any man who can shoot that well—” “Ah,” the pedestrian said, “you don’t understand. You see, first Shepsel shoots—then he draws the circle.” The gaon smiled. “That’s the way it is with me. I don’t search for a parable to fit the subject. I introduce the subject for which I have a perfect parable.

Because nobody brought that up to you?” “No, we had no idea that there were any problems that would suggest that.” Besides, as she pointed out later in her testimony, she was not an expert on poison. Dr. Henry testified that Peru was not mentioned in papers on tropical sprue, and that even where the disease was common, those who contracted it had lived in the area for a long time, at least a year. Typhoid fever didn’t fit either. “Even though it’s an acute infection, [it] does not cause a tremendous elevation of the white blood cell count.” Dr. Henry believed that Mike had been septic more than once during his three hospitalizations. Dr. Pam McCoy, the ER physician at the UK Medical Center, testified next. “I work with residents and medical students. I teach them how to work in an emergency department. And usually . . . I go see patients, they go see patients with me; we talk about how you see a patient in the emergency department, how you take care of people, how you put in stitches, that sort of thing.

Our potent contemporary cultural sanctuaries shape the Dharma to fit our cultural traditions so that the mirroring needed for spiritual paths to work can occur. It is important to the viability of any path that students see themselves reflected in it. This does not have to be only in terms of race, sexuality, or gender, but also in terms of the true nature of students' lives... The Buddha's teachings that are passed on in Dharma centers can certainly benefit everyone. But we will not recognize our true nature until we honestly look at ourselves. To embark on that path of healing or liberation requires exposure--where we can be comfortably seen without encountering another's guilt, explanation, or justification... Cultural sanctuaries provide a space where appearance doesn't act as a platform to launch diversity campaigns, or provide a basis for special attention, which many people of color do not want. They are refuges in which one can participate in the collective, rather than being perceived as a distinct individual in the midst of sameness.

The English departments were clogged with worthy but outworn and backwardlooking scholars whose tastes in the moderns were most often superficial, random, and vulgar. Students who. wanted to write got little practical help from their professors. They studied the classics as monsters that were slowly losing their fur and feathers and leaking a little sawdust. What one did oneself was all chance and shallowness, and no profession seemed wispier and less needed than that of the poet. My own group, that of Tate and Ransom, was all for the high discipline, for putting on the full armor of the past, for making poetry something that would take a man's full weight and that would bear his complete intelligence, passion, and subtlety. Almost anything, the Greek and Roman classics, Elizabethan dramatic poetry, seventeenth-century metaphysical verse, old and modern critics, aestheticians and philosophers, could be suppled up and again made necessary. The struggle perhaps centered on making the old metrical forms usable again to express the depths of one's experience.

You may have a success in life, but then just think of it? What kind of life was it? What good was it - you've never done the thing you wanted to do in all your life. I always tell my students, go where your body and soul want to go. When you have the feeling, then stay with it, and don't let anyone throw you off... ... The way to find about your happiness is to keep your mind on those moments when you feel most happy, when you really are happy – not excited, not just thrilled, but deeply happy. This requires a little bit of self-analysis. What is it that makes you happy? Stay with it, no matter what people tell you. ... Just sheer life cannot be said to have a purpose, because look at all the different purposes it has all over the place. But each incarnation, you might say, has a potentiality, and the mission of life is to live that potentiality. How do you do it? My answer is, “Follow your bliss.” There’s something inside you that knows when you’re in the center, that knows when you’re on the beam or off the beam. And if you get off the beam to earn money, you’ve lost your life. And if you stay in the center and don’t get any money, you still have your bliss.

Matthew Choptuik, a postdoctoral student at the University of Texas, carried out a simulation on a supercomputer that he hoped would reveal new, unexpected features of the laws of physics; and he hit the jackpot. What he simulated was the implosion of a gravitational wave.47 When the imploding wave was weak, it imploded and then disbursed. When it was strong, the wave imploded and formed a black hole. When its strength was very precisely “tuned” to an intermediate strength, the wave created a sort of boiling in the shapes of space and time. The boiling produced outgoing gravitational waves with shorter and shorter wavelengths. It also left behind, at the end, an infinitesimally tiny naked singularity (Figure 26.7). Fig. 26.6. Our bet about naked singularities. Fig. 26.7. Left: Matthew Choptuik. Middle: An imploding gravitational wave. Right: The boiling produced by the wave, and the naked singularity at the center of the magnifying glass. Now, such a singularity can never occur in nature. The required tuning is not a natural thing. But an exceedingly advanced civilization could produce such a singularity artificially by precisely tuning a wave’s implosion, and then could try to extract the laws of quantum gravity from the singularity’s behavior.

The intolerance and cancel culture have spread to outright discrimination in hiring, promotion, grants, and publication of professors and graduate students who do not abide the ideology demanded by the campus revolutionaries. A March 1, 2021, study by Eric Kaufmann of the Center for the Study of Partisanship and Ideology found, among other things: “Over 4 in 10 US and Canadian academics would not hire a Trump supporter… ; only 1 in 10 academics support firing controversial professors, nonetheless, while most do not back cancellation, many are not opposed to it, remaining non-committal; right-leaning academics experience a high level of institutional authoritarianism and peer pressure; in the US, over a third of conservative academics and PhD students have been threatened with disciplinary action for their views, while 70% of conservative academics report a hostile departmental climate for their beliefs; in the social sciences and humanities, over 9 in 10 Trump-supporting academics… say they would not feel comfortable expressing their views to a colleague; more than half of North American and British conservative academics admit self-censoring in research and teaching; younger academics and PhD students, especially in the United States, are significantly more willing than older academics to support dismissing controversial scholars from their posts, indicating that the problem of progressive authoritarianism is likely to get worse in the coming years; [and] a hostile climate plays a part in deterring conservative graduate students from pursuing careers in academia….

Sociologist Barry Glassner (1999) has documented many of the biases introduced by “If it bleeds, it leads” news reporting, and by the strategic efforts of special interest groups to control the agenda of public fear of crime, disease, and other hazards. Is an increase of approximately 700 incidents in 50 states over 7 years an “epidemic” of road rage? Is it conceivable that there is (or ever was) a crisis in children’s day care stemming from predatory satanic cults? In 1994, a research team funded by the U.S. government spent 4 years and $750,000 to reach the conclusion that the myth of satanic conspiracies in day care centers was totally unfounded; not a single verified instance was found (Goodman, Qin, Bottoms, & Shaver, 1994; Nathan & Snedeker, 1995). Are automatic-weapon-toting high school students really the first priority in youth safety? (In 1999, approximately 2,000 school-aged children were identified as murder victims; only 26 of those died in school settings, 14 of them in one tragic incident at Columbine High School in Littleton, Colorado.) The anthropologist Mary Douglas (Douglas & Wildavsky, 1982) pointed out that every culture has a store of exaggerated horrors, many of them promoted by special interest factions or to defend cultural ideologies. For example, impure water had been a hazard in 14th-century Europe, but only after Jews were accused of poisoning wells did the citizenry become preoccupied with it as a major problem. But the original news reports are not always ill-motivated. We all tend to code and mention characteristics that are unusual (that occur infrequently). [...] The result is that the frequencies of these distinctive characteristics, among the class of people considered, tend to be overestimated.

One day in the dojo (the martial-arts studio) before our karate class began, I witnessed the power of a concentrated focus unlike anything that I’d ever seen growing up in the heartland of northern Missouri. On that day, our instructor walked into the room and asked us to do something very different from the form and movement practices that were familiar to us. He explained that he would seat himself in the center of the thick mat where we honed our skills, close his eyes, and go into a meditation. During this exercise, he would stretch his arms out on either side of his body, with his palms open and facedown. He asked us to give him a couple of minutes to “anchor” himself in this T position and then invited us to do anything that we could to move him from his place. The men in our class outnumbered the women by about two to one, and there had always been a friendly competition between the sexes. On that day, however, there was no such division. Together, we all sat close to our instructor, silent and motionless. We watched as he simply walked to the center of the mat, sat down with his legs crossed, closed his eyes, held out his arms, and changed his breathing pattern. I remember that I was fascinated and observed closely as his chest swelled and shrank, slower and slower with each breath until it was hard to tell that he was breathing at all. With a nod of agreement, we moved closer and tried to move our instructor from his place. At first, we thought that this was going to be an easy exercise, and only a few of us tried. As we grabbed his arms and legs, we pushed and pulled in different directions with absolutely no success. Amazed, we changed our strategy and gathered on one side of him to use our combined weight to force him in the opposite direction. Still, we couldn’t even budge his arms or the fingers on his hands! After a few moments, he took a deep breath, opened his eyes, and with the gentle humor we’d come to respect, he asked, “What happened? How come I’m still sitting here?” After a big laugh that eased the tension and with a familiar gleam in his eyes, he explained what had just happened. “When I closed my eyes,” he said, “I had a vision that was like a dream, and that dream became my reality. I pictured two mountains, one on either side of my body, and myself on the ground between the peaks.” As he spoke, I immediately saw the image in my mind’s eye and felt that he was somehow imbuing us with a direct experience of his vision. “Attached to each of my arms,” he continued, “I saw a chain that bound me to the top of each mountain. As long as the chains were there, I was connected to the mountains in a way that nothing could change.” Our instructor looked around at the faces that were riveted on each word he was sharing. With a big grin, he concluded, “Not even a classroom full of my best students could change my dream.” Through a brief demonstration in a martial-arts classroom, this beautiful man had just given each of us a direct sense of the power to redefine our relationship to the world. The lesson was less about reacting to what the world was showing us and more about creating our own rules for what we choose to experience. The secret here is that our instructor was experiencing himself from the perspective that he was already fixed in one place on that mat. In those moments, he was living from the outcome of his meditation. Until he chose to break the chains in his imagination, nothing could move him. And that’s precisely what we found out.

On my next weekend without the kids I went to Nashville to visit her. We had a great weekend. On Monday morning she kissed me goodbye and left for work. I would drive home while she was at work. Only I didn’t go straight home. I went and paid her recruiting officer a little visit. I walked in wearing shorts and a T-shirt so my injuries were fully visible. The two recruiters couldn’t hide the surprise on their faces. I clearly looked like an injured veteran. Not their typical visitor. “I’m here about Jamie Boyd,” I said. One of the recruiters stood up and said, “Yes, I’m working with Jamie Boyd. How can I help you?” I walked to the center of the room between him and the female recruiter who was still seated at her desk and said, “Jamie Boyd is not going to be active duty. She is not going to be a truck driver. She wants to change her MOS and you’re not going to treat her like some high school student. She has a degree. She is a young professional and you will treat her as such.” “Yes, sir, yes, sir. We hold ourselves to a higher standard. We’ll do better. I’m sorry,” he stammered. “You convinced her she can’t change anything. That’s a lie. It’s paperwork. Make it happen.” “Yes, sir, yes, sir.” That afternoon Jamie had an appointment at the recruitment center anyway for more paperwork. Afterward, she called me, and as soon as I answered, without even a hello, she said, “What have you done?” “How were they acting?” I asked, sounding really pleased with myself. “Like I can have whatever I want,” she answered. “You’re welcome. Find a better job.” She wasn’t mad about it. She just laughed and said, “You’re crazy.” “I will always protect you. You were getting screwed over. And I’m sorry you didn’t know about it, but you wouldn’t have let me go if I had told you ahead of time.” “You’re right, but I’m glad you did.” Jamie ended up choosing MP, military police, as her MOS because they offered her a huge signing bonus. We made our reunion official and she quit her job in Nashville to move back to Birmingham. She had a while before basic training, so she moved back in with me. We were both very happy, and as it turned out, some very big changes were about to happen beyond basic training.

But there were problems. After the movie came out I couldn’t go to a tournament without being surrounded by fans asking for autographs. Instead of focusing on chess positions, I was pulled into the image of myself as a celebrity. Since childhood I had treasured the sublime study of chess, the swim through ever-deepening layers of complexity. I could spend hours at a chessboard and stand up from the experience on fire with insight about chess, basketball, the ocean, psychology, love, art. The game was exhilarating and also spiritually calming. It centered me. Chess was my friend. Then, suddenly, the game became alien and disquieting. I recall one tournament in Las Vegas: I was a young International Master in a field of a thousand competitors including twenty-six strong Grandmasters from around the world. As an up-and-coming player, I had huge respect for the great sages around me. I had studied their masterpieces for hundreds of hours and was awed by the artistry of these men. Before first-round play began I was seated at my board, deep in thought about my opening preparation, when the public address system announced that the subject of Searching for Bobby Fischer was at the event. A tournament director placed a poster of the movie next to my table, and immediately a sea of fans surged around the ropes separating the top boards from the audience. As the games progressed, when I rose to clear my mind young girls gave me their phone numbers and asked me to autograph their stomachs or legs. This might sound like a dream for a seventeen-year-old boy, and I won’t deny enjoying the attention, but professionally it was a nightmare. My game began to unravel. I caught myself thinking about how I looked thinking instead of losing myself in thought. The Grandmasters, my elders, were ignored and scowled at me. Some of them treated me like a pariah. I had won eight national championships and had more fans, public support and recognition than I could dream of, but none of this was helping my search for excellence, let alone for happiness. At a young age I came to know that there is something profoundly hollow about the nature of fame. I had spent my life devoted to artistic growth and was used to the sweaty-palmed sense of contentment one gets after many hours of intense reflection. This peaceful feeling had nothing to do with external adulation, and I yearned for a return to that innocent, fertile time. I missed just being a student of the game, but there was no escaping the spotlight. I found myself dreading chess, miserable before leaving for tournaments. I played without inspiration and was invited to appear on television shows. I smiled.

Punishment is not care, and poverty is not a crime. We need to create safe, supportive pathways for reentry into the community for all people and especially young people who are left out and act out. Interventions like decriminalizing youthful indiscretions for juvenile offenders and providing foster children and their families with targeted services and support would require significant investment and deliberate collaboration at the community, state, and federal levels, as well as a concerted commitment to dismantling our carceral state. These interventions happen automatically and privately for young offenders who are not poor, whose families can access treatment and hire help, and who have the privilege of living and making mistakes in neighborhoods that are not over-policed. We need to provide, not punish, and to foster belonging and self-sufficiency for our neighbors’ kids. More, funded YMCAs and community centers and summer jobs, for example, would help do this. These kinds of interventions would benefit all the Carloses, Wesleys, Haydens, Franks, and Leons, and would benefit our collective well-being. Only if we consider ourselves bound together can we reimagine our obligation to each other as community. When we consider ourselves bound together in community, the radically civil act of redistributing resources from tables with more to tables with less is not charity, it is responsibility; it is the beginning of reparation. Here is where I tell you that we can change this story, now. If we seek to repair systemic inequalities, we cannot do it with hope and prayers; we have to build beyond the systems and begin not with rehabilitation but prevention. We must reimagine our communities, redistribute our wealth, and give our neighbors access to what they need to live healthy, sustainable lives, too. This means more generous social benefits. This means access to affordable housing, well-resourced public schools, affordable healthcare, jobs, and a higher minimum wage, and, of course, plenty of good food. People ask me what educational policy reform I would suggest investing time and money in, if I had to pick only one. I am tempted to talk about curriculum and literacy, or teacher preparation and salary, to challenge whether police belong in schools, to push back on standardized testing, or maybe debate vocational education and reiterate that educational policy is housing policy and that we cannot consider one without the other. Instead, as a place to start, I say free breakfast and lunch. A singular reform that would benefit all students is the provision of good, free food at school. (Data show that this practice yields positive results; but do we need data to know this?) Imagine what would happen if, across our communities, people had enough to feel fed.

Since my visit to the Hermitage, I had become more aware of the four figures, two women and two men, who stood around the luminous space where the father welcomed his returning son. Their way of looking leaves you wondering how they think or feel about what they are watching. These bystanders, or observers, allow for all sorts of interpretations. As I reflect on my own journey, I become more and more aware of how long I have played the role of observer. For years I had instructed students on the different aspects of the spiritual life, trying to help them see the importance of living it. But had I, myself, really ever dared to step into the center, kneel down, and let myself be held by a forgiving God? The simple fact of being able to express an opinion, to set up an argument, to defend a position, and to clarify a vision has given me, and gives me still, a sense of control. And, generally, I feel much safer in experiencing a sense of control over an undefinable situation than in taking the risk of letting that situation control me. Certainly there were many hours of prayer, many days and months of retreat, and countless conversations with spiritual directors, but I had never fully given up the role of bystander. Even though there has been in me a lifelong desire to be an insider looking out, I nevertheless kept choosing over and over again the position of the outsider looking in. Sometimes this looking-in was a curious looking-in, sometimes a jealous looking-in, sometimes an anxious looking-in, and, once in a while, even a loving looking-in. But giving up the somewhat safe position of the critical observer seemed like a great leap into totally unknown territory. I so much wanted to keep some control over my spiritual journey, to be able to predict at least a part of the outcome, that relinquishing the security of the observer for the vulnerability of the returning son seemed close to impossible. Teaching students, passing on the many explanations given over the centuries to the words and actions of Jesus, and showing them the many spiritual journeys that people have chosen in the past seemed very much like taking the position of one of the four figures surrounding the divine embrace. The two women standing behind the father at different distances the seated man staring into space and looking at no one in particular, and the tall man standing erect and looking critically at the event on the platform in front of him--they all represent different ways of not getting involved. There is indifference, curiosity, daydreaming, and attentive observation; there is staring, gazing, watching, and looking; there is standing in the background, leaning against an arch, sitting with arms crossed, and standing with hands gripping each other. Every one of these inner and outward postures are all too familiar with me. Some are more comfortable than others, but all of them are ways of not getting directly involved," (pp. 12-13).

Kashmir Shaivism also developed an integrated and effective method of spiritual practice that includes intense devotion, the study of correct knowledge, and a special type of yoga unknown to other systems of practical philosophy. These three approaches are meant to be carefully integrated to produce a strong and vibrant practice. Yoga is the main path that leads to Self-realization, theoretical knowledge saves yogins from getting caught at some blissful but intermediary level of spiritual progress, and devotion provides them the strength and focus with which to digest correctly the powerful results of yoga and so avoid their misuse. This is a practice for both the mind and the heart. The teachings offers offer a fresh and powerful understanding of life that develops the faculties of the mind, while the devotional aspects of Kashmir Shaivism expand the faculties of a student’s heart. Combined together, both faculties help students reach the highest goal to which Shaiva yoga can dead them. The yoga system of Kashmir Shaivism is known as the Trika system. It includes many methods of yoga, which have been classified into three groups known as sambhava, sakta, and anava. Sambhava yoga consists of practices in direct realization of the truth, without making any effort at meditation, contemplation, or the learning of texts. The emphasis is on correct being, free from all aspects of becoming. This yoga transcends the use of mental activity. Sakta yoga consists of many types of practices in contemplation on the true nature of one’s real Self. Anava yoga includes various forms of contemplative meditation on objects other than one’s real Self, such as the mind, the life-force along with its five functions (the five pranas), the physical form along with its nerve-centers, the sounds of breathing, and different aspects of time and space. Trika yoga teaches a form of spiritual practice that is specific to Kashmir Shaivism. This system, along with its rituals, has been discussed in detail in Abhinavagupta’s voluminous Tantraloka, which is one of the world’s great treatises on philosophy and theology. Unlike many other forms of yoga, the Trika system is free from all types of repression of the mind, suppression of the emotions and instincts, and starvation of the senses. It eliminates all self-torturing practices, austere vows or penance, and forcible renunciation. Shaiva practitioners need not leave their homes, or roam as begging monks. Indifference (vairagya) to worldly life is not a precondition to for practicing Trika yoga. Sensual pleasures automatically become dull in comparison with the indescribable experience of Self-bliss. This is a transforming experience that naturally gives rise to a powerful form of spontaneous indifference to worldly pleasures. Finally, regardless of caste, creed, and sex, Trika yoga is open to all people, who through the Lord’s grace, have developed a yearning to realize the truth, and who become devoted to the Divine. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xxiii-xxiv

As she explained to her students, patients often awoke from very bad illnesses or cardiac arrests, talking about how they had been floating over their bodies. “Mm-hmmm,” Norma would reply, sometimes thinking, Yeah, yeah, I know, you were on the ceiling. Such stories were recounted so frequently that they hardly jolted medical personnel. Norma at the time had mostly chalked it up to some kind of drug reaction or brain malfunction, something like that. “No, really,” said a woman who’d recently come out of a coma. “I can prove it.” The woman had been in a car accident and been pronounced dead on arrival when she was brought into the emergency room. Medical students and interns had begun working on her and managed to get her heartbeat going, but then she had coded again. They’d kept on trying, jump-starting her heart again, this time stabilizing it. She’d remained in a coma for months, unresponsive. Then one day she awoke, talking about the brilliant light and how she remembered floating over her body. Norma thought she could have been dreaming about all kinds of things in those months when she was unconscious. But the woman told them she had obsessive-compulsive disorder and had a habit of memorizing numbers. While she was floating above her body, she had read the serial number on top of the respirator machine. And she remembered it. Norma looked at the machine. It was big and clunky, and this one stood about seven feet high. There was no way to see on top of the machine without a stepladder. “Okay, what’s the number?” Another nurse took out a piece of paper to jot it down. The woman rattled off twelve digits. A few days later, the nurses called maintenance to take the ventilator machine out of the room. The woman had recovered so well, she no longer needed it. When the worker arrived, the nurses asked if he wouldn’t mind climbing to the top to see if there was a serial number up there. He gave them a puzzled look and grabbed his ladder. When he made it up there, he told them that indeed there was a serial number. The nurses looked at each other. Could he read it to them? Norma watched him brush off a layer of dust to get a better look. He read the number. It was twelve digits long: the exact number that the woman had recited. The professor would later come to find out that her patient’s story was not unique. One of Norma’s colleagues at the University of Virginia Medical Center at the time, Dr. Raymond Moody, had published a book in 1975 called Life After Life, for which he had conducted the first large-scale study of people who had been declared clinically dead and been revived, interviewing 150 people from across the country. Some had been gone for as long as twenty minutes with no brain waves or pulse. In her lectures, Norma sometimes shared pieces of his research with her own students. Since Moody had begun looking into the near-death experiences, researchers from around the world had collected data on thousands and thousands of people who had gone through them—children, the blind, and people of all belief systems and cultures—publishing the findings in medical and research journals and books. Still, no one has been able to definitively account for the common experience all of Moody’s interviewees described. The inevitable question always followed: Is there life after death? Everyone had to answer that question based on his or her own beliefs, the professor said. For some of her students, that absence of scientific evidence of an afterlife did little to change their feelings about their faith. For others,

To benefit from what the best teachers do, however, we must embrace a different model, one in which teaching occurs only when learning takes place. Most fundamentally, teaching in this conception is creating those conditions in which most--if not all--of our students will realize their potential to learn. That sounds like hard work, and it is a little scary because we don't have complete control over who we are, but it is highly rewarding and obtainable.

Coaches can’t limit their coaching to those who they feel comfortable or friendly with. Instead, they must actively create coaching conversations with all teachers.

As coaches, we have to resist the temptation to judge teachers. Instead, we must take a progress-minded approach that celebrates growth from both the students and teachers. Coaches who believe they know more than the teachers, are better trained, or care more about the students will always struggle to build relationships.

While I wholeheartedly agree that there are a collection of effective teaching practices that we would like to see teachers using, I’m not comfortable making the assumption that if these practices are in place, then the students are learning.

When Hitler failed, his officers were brought to the US, from inside Rockefeller Center, and to the Bahamas and Southern states to build that dream of the Fourth Reich. It is in this context that the Kennedys, Malcolm X, Martin Luther King, labor leaders, judges, entertainers, reporters, authors, students, Black Panthers, Indians, Chicanos and hippies are being slain, and why the masses are being doped into control.

the professor was letting the students know that any absolute standard in the law—i.e., any Divine standard for law, had now been replaced by man-centered statutory law. By recognizing this, the professor was letting his class know that the law is no longer something that is “fixed, uniform, and universal” at all times and in all places, as William Blackstone wrote and as America’s Founders had believed.

What was Fodor like? Funny you should ask that, as I had a little dust-up over at Daily Nous not long ago, with an old graduate-school friend, Samir Chopra, on the subject of Fodor, in a discussion thread about him, after he’d just died. It turns out that one thing I really liked about Fodor was what Chopra disliked the most about him, namely his (in my view) hilarious argumentative affect and manner. Some of the shit he would do in class and at colloquia was just legendary. One thing I remember was a philosophy of mind class, where a really wacko student – you know, the guy who everyone silently prays isn’t going to talk or ask a question – just said something completely bizarre – I think it was that material objects are “waves of probability” or something like that – and Fodor, looking tormented, staggered over to the wall, drew a square on it with a black marker, and began banging his head in the center of it, going “No, no, no….” I almost pissed myself, it was so hilarious. And the square stayed there long after, so you’d be in some other class, and people would ask, “Why is there a square drawn on the wall in marker?” and you’d get to tell the story and crack up all over again. Now Samir takes this sort of thing as evidence of just how what a meanie Fodor was and as representative of a kind of meanie philosophy that too many philosophers engage in, and he lamented how it “alienated” him. It was all very much in the mode of the current sensitivity-culture everyone seems to be in the grip of, which I just find humorless and precious and representative of everything about the current cultural moment that I can’t stand.

According to a 2011 report prepared by the Center for American Progress and the Education Trust, “Students who have three or four strong teachers in a row will soar academically regardless of their racial or economic background while those who have a sequence of weak teachers will fall further behind. . . .” Many argue back, “But that’s a measure of in-school factors. Compared to the factors outside the school, teachers don’t play as large a role.” I would ask, “What is our job as educators?” I would argue that we, as educators, cannot be focused on the external factors. There are social service agencies and programs that exist to help families deal with problems beyond the schoolhouse. Educators should, while acknowledging those circumstances, focus relentlessly on what can happen when we have the children in the classroom.

In their early thirties, the most career-invested women and men in the Illinois Valedictorian Project are those who have found deep personal meaning in vocations. Those qualities and conditions that keep students centered on work are different than those that made them high school valedictorian.

Sadly, though, millions of people watched. And in my view, the “Commander in Chief Forum” was representative of how many in the press covered the campaign as a whole. According again to Harvard’s Shorenstein Center, discussion of public policy accounted for just 10 percent of all campaign news coverage in the general election. Nearly all the rest was taken up by obsessive coverage of controversies such as email. Health care, taxes, trade, immigration, national security—all of it crammed into just 10 percent of the press coverage. The Shorenstein Center found that not a single one of my many detailed policy plans received more than a blip of press coverage. “If she had a policy agenda, it was not apparent in the news,” it concluded. “Her lengthy record of public service also received scant attention.” None of Trump’s scandals, from scamming students at Trump University, to stiffing small businesses in Atlantic City, to exploiting his foundation, to refusing to release his taxes as every presidential candidate since 1976 has done—and on and on—generated the kind of sustained, campaign-defining coverage that my emails did. The decline of serious reporting on policy has been going on for a while, but it got much worse in 2016. In 2008, the major networks’ nightly newscasts spent a total of 220 minutes on policy. In 2012, it was 114 minutes. In 2016, it was just 32 minutes. (That stat is from two weeks before the election, but it didn’t change much in the final stretch.) By contrast, 100 minutes were spent covering my emails. In other words, the political press was telling voters that my emails were three times more important than all the other issues combined.

But Unspinning the Spin is a more comprehensive and multidisciplinary guide to words and phrases—their meanings, sources, backgrounds, suggested uses, and alternatives—than has been published so far. It’s a guide for journalists and editors in this and other countries, for bloggers creating their own media and for government officials creating policy, for students and teachers at all levels, for activists, workers in communication fields, and for any reader who loves the English language.

editor and edited my first book in a wonderful way. For this book, however, time devoted to bringing up the children made a renewed editorial collaboration impossible. I hope the reader will not suffer unduly as a consequence! My children Christiana Dagmar and Eric James have watched me work on the book—indeed they could not avoid it as I often write at home. I hope they have been drawing the lesson that academic research can be really fun. Certainly, that is the lesson I drew from my father, Arthur von Hippel. He wrote his books in his study upstairs when I was a child and would often come down to the kitchen for a cup of coffee. In transit, he would throw up his hands and say, to no one in particular, “Why do I choose to work on such difficult problems?” And then he would look deeply happy. Dad, I noticed the smile! Finally my warmest thanks to my MIT colleagues and students and also to MIT as an institution. MIT is a really inspiring place to work and learn from others. We all understand the requirements for good research and learning, and we all strive to contribute to a very supportive academic environment. And, of course, new people are always showing up with new and interesting ideas, so fun and learning are always being renewed! Democratizing Innovation 1  Introduction and Overview When I say that innovation is being democratized, I mean that users of products and services—both firms and individual consumers—are increasingly able to innovate for themselves. User-centered innovation processes offer great advantages over the manufacturer-centric innovation development systems that have been the mainstay of commerce for hundreds of years. Users that innovate can develop exactly what they want, rather than relying on manufacturers to act as their (often very imperfect) agents. Moreover, individual

Established in 2006, Clear Perceptions – a GMAT Classes in Mumbai , GRE, SAT, ACT and PSAT Coaching center and Overseas Education Consultant is the brainchild of Mrs. R. Saraswathi. The coaching wing of the institute is headed by the founder –Mrs. R. Saraswathi. She brings to the table a wealth of experience in coaching students for GRE, SAT, ACT, PSAT and GMAT Classes in Mumbai in both India and abroad.

This faulty model places the professional minister at the center and makes gaining and retaining students the goal. In the case of student ministry, it turns youth group into a holding pattern for the church’s future instead of calling students to live as servants of the gospel in their community of faith here and now.

Paris became the center for twelfth-century philosophy because of the decision to allow any qualified master to set up a school there, on payment of a fee to the cathedral authorities.4 By the 1130s, as John of Salisbury’s account of his education there shows (Metalogicon II.10), the student could choose among a great variety of masters – rather than being constrained to a single one, however illustrious – and the work of each teacher was stimulated by contact and competition with the others. Outstanding thinkers of the 1130s and 40s, such as Peter Abaelard, Alberic of Paris, and Gilbert of Poitiers explicitly or implicitly adapt and criticize the others’ logical and metaphysical ideas.

Many people think that designers are lone geniuses, working in solitude and waiting for a flash of inspiration to show them the solution to their design problem. Nothing could be further from the truth. There may be some problems, such as the design of a stool or a new set of children’s blocks, that are simple enough to be tackled by an individual, but in today’s highly technical world, almost every problem requires a design team. Design thinking takes this idea even further and suggests that the best results come from radical collaboration. Radical collaboration works on the principle that people with very different backgrounds will bring their idiosyncratic technical and human experiences to the team. This increases the chance that the team will have empathy for those who will use what they are designing, and that the collision of different backgrounds will generate truly unique solutions. This is proved over and over again in d.school classes at Stanford, where graduate students create teams of business, law, engineering, education, and medical students that come up with breakthrough innovations all the time. The glue that holds these teams together is design thinking, the human-centered approach to design that takes advantage of their different backgrounds to spur collaboration and creativity. Typically, none of the students have any design background when they enroll in our classes, and all of the teams struggle at first to be productive. They have to learn the mind-sets of a designer—especially radical collaboration and being mindful of process. But once that happens, they discover that their abilities as a team far exceed what any individual can do, and their creative confidence explodes.

Frida Kahlo once told her class of painting students that there is not one single teacher in the world capable of teaching art. The truth in these words comes to mind in every art class I teach. I believe you can teach technique and theory, but it is up to the individual to do the art part. For the student, this means giving yourself permission to work your way, whatever way that is. Once you accept that permission, you can incorporate foundation skills. This is no longer the Renaissance, and artists are no longer judged (or compensated) solely for realism and representation. There was a time when painting and drawing, coiling a clay pot, or fashioning a bucket to draw water from a well was part of daily life. Now we peck at keyboards, buy Tupperware, and drink from plastic bottles. By not using our hands, we lose our senses. I see this in my students. Proficient on the computer, they click out sophisticated graphics. But they are baffled by and fumble with a brush, frustrated at the time it takes to manually create what they can Photoshop in a flash. I’ve taught art for a quarter of a century and rely on sound lesson plans and discipline as well as creative freedom. Still, during each drawing, painting, and ceramic class I teach, I remind myself how I felt when I scratched out my first drawings, brushed paint on a surface, or learned to center porcelain on a wheel—how it felt to tame and be liberated by the media. And, how it felt to become discouraged by an instructor’s insistence on controlling a pencil, paintbrush, or lump of clay her or his way. For most of my Kuwaiti students, a class taken with me will be their first and last studio arts class. I work at creating a learning environment both structured and free, one that cultivates an atmosphere where one learns to give herself permission to see.

In North American universities, more than half of STEM professors spend at least 80 percent of their time lecturing, just over a quarter incorporate bits of interactivity, and fewer than a fifth use truly student-centered methods that involve active learning.

it is in every teacher’s and principal’s best interests as future retirees to make certain that traditionally underserved students are underserved no longer. Establishing a student-centered learning culture in every school is one promising means to successfully address this issue.

Establishing a student-centered learning culture means creating the conditions and ethos that best support every learner’s ability to master a high-challenge, standards-based curriculum. Through a variety of means—including developing high teacher expectations for each student, creating a safe and orderly learning environment, providing academic press along with meaningful academic and social supports, affording supportive peer norms, and fostering helpful and respectful relationships—teachers and principals can re-boot their school’s culture in ways that advance the likelihood of every child’s academic success.

Teachers form expectations for student performance and tend to treat students differently depending on these expectations. Research strongly supports this assertion.8 To establish a student-centered learning culture, teachers must adjust their expectations and instructional practices so that all children can learn to high levels.

student-centered practices characterize the school’s culture, they create a psychosocial environment that profoundly affects student motivation, involvement in learning, behavior, and achievement.

student-centered learning cultures, teachers focus on “they learned it” rather than “I taught it.” The cultural emphasis shifts from teaching to learning.

A student-centered learning culture asserts an appreciation and support for young people’s capacity to grow and develop, intellectually, socially, and behaviorally.