Sufficient Education Quotes

I prefer the company of peasants because they have not been educated sufficiently to reason incorrectly.

I am a sick man... I am a spiteful man. I am an unpleasant man. I think my liver is diseased. However, I don't know beans about my disease, and I am not sure what is bothering me. I don't treat it and never have, though I respect medicine and doctors. Besides, I am extremely superstitious, let's say sufficiently so to respect medicine. (I am educated enough not to be superstitious, but I am.) No, I refuse to treat it out of spite. You probably will not understand that. Well, but I understand it. Of course I can't explain to you just whom I am annoying in this case by my spite. I am perfectly well aware that I cannot "get even" with the doctors by not consulting them. I know better than anyone that I thereby injure only myself and no one else. But still, if I don't treat it, its is out of spite. My liver is bad, well then-- let it get even worse!

I received the fundamentals of my education in school, but that was not enough. My real education, the superstructure, the details, the true architecture, I got out of the public library. For an impoverished child whose family could not afford to buy books, the library was the open door to wonder and achievement, and I can never be sufficiently grateful that I had the wit to charge through that door and make the most of it. Now, when I read constantly about the way in which library funds are being cut and cut, I can only think that the door is closing and that American society has found one more way to destroy itself.

Equality of opportunity is not enough. Unless we create an environment where everyone is guaranteed some minimum capabilities through some guarantee of minimum income, education, and healthcare, we cannot say that we have fair competition. When some people have to run a 100 metre race with sandbags on their legs, the fact that no one is allowed to have a head start does not make the race fair. Equality of opportunity is absolutely necessary but not sufficient in building a genuinely fair and efficient society.

Science is an attempt, largely successful, to understand the world, to get a grip on things, to get hold of ourselves, to steer a safe course. Microbiology and meteorology now explain what only a few centuries ago was considered sufficient cause to burn women to death.

It has been discovered that with a dull urban population, all formed under a mechanical system of State education, a suggestion or command, however senseless and unreasoned, will be obeyed if it be sufficiently repeated.

Elite students climb confidently until they reach a level of competition sufficiently intense to beat their dreams out of them. Higher education is the place where people who had big plans in high school get stuck in fierce rivalries with equally smart peers over conventional careers like management consulting and investment banking. For the privilege of being turned into conformists, students (or their families) pay hundreds of thousands of dollars in skyrocketing tuition that continues to outpace inflation. Why are we doing this to ourselves?

Every successful business (1) creates or provides something of value that (2) other people want or need (3) at a price they're willing to pay, in a way that (4) satisfies the purchaser's needs and expectations and (5) provides the business sufficient revenue to make it worthwhile for the owners to continue operation.

A degree on a wall means you’re educated as much as shoes on your feet mean you’re walking. It’s a start, but hardly sufficient.

As a means of dispensing formulated ignorance our boasted public school system is not without merit; it spreads out education sufficiently thin to give everyone enough to make him a more competent fool than he would have been without it...

I had always insisted that a good education was a synthesis of book learning and involvement in social action, that each enriched the other. I wanted my students to know that the accumulation of knowledge, while fascinating in itself, is not sufficient as long as so many people in the world have no opportunity to experience that fascination.

You go deep enough or far out enough in consciousness and you will bump into the sacred. It’s not something we generate; it’s something out there waiting to be discovered. And this reliably happens to nonbelievers as well as believers.” Second, that, whether occasioned by drugs or other means, these experiences of mystical consciousness are in all likelihood the primal basis of religion. (Partly for this reason Richards believes that psychedelics should be part of a divinity student’s education.) And third, that consciousness is a property of the universe, not brains. On this question, he holds with Henri Bergson, the French philosopher, who conceived of the human mind as a kind of radio receiver, able to tune in to frequencies of energy and information that exist outside it. “If you wanted to find the blonde who delivered the news last night,” Richards offered by way of an analogy, “you wouldn’t look for her in the TV set.” The television set is, like the human brain, necessary but not sufficient.

The forbearing use of power does not only form a touchstone, but the manner in which an individual enjoys certain advantages over others is a test of a true gentleman. The power which the strong have over the weak, the employer over the employed, the educated over the unlettered, the experienced over the confiding, even the clever over the silly--the forbearing or inoffensive use of all this power or authority, or a total abstinence from it when the case admits it, will show the men in a plain light. The gentleman does not needlessly and unnecessarily remind an offender of a wrong he may have committed against him. He cannot only forgive, he can forget; and he strives for that nobleness of self and mildness of character which impart sufficient strength to let the past be but the past. A true man of honor feels humbled when he cannot help humbling others.

a good education is a synthesis of book learning and involvement in social action, because each enrich the other. The accumulation of knowledge, while fascinating in itself, is not sufficient without action

Children nurtured in kindness learn the value of understanding. Children taught to be self-sufficient, to respect others, to value education and to build life up rather than to tear it down will become adults capable of leading us to a brighter future. For (as Karl Menninger noted) what's done to children, they will do to society.

Thomas Merton said it was actually dangerous to put the Scriptures in the hands of people whose inner self is not yet sufficiently awakened to encounter the Spirit, because they will try to use God for their own egocentric purposes. (This is why religion is so subject to corruption!) Now, if we are going to talk about conversion and penance, let me apply that to the two major groups that have occupied Western Christianity—Catholics and Protestants. Neither one has really let the Word of God guide their lives. Catholics need to be converted to giving the Scriptures some actual authority in their lives. Luther wasn’t wrong when he said that most Catholics did not read the Bible. Most Catholics are still not that interested in the Bible. (Historically they did not have the printing press, nor could most people read, so you can’t blame them entirely.) I have been a priest for 42 years now, and I would sadly say that most Catholics would rather hear quotes from saints, Popes, and bishops, the current news, or funny stories, if they are to pay attention. If I quote strongly from the Sermon on the Mount, they are almost throwaway lines. I can see Catholics glaze over because they have never read the New Testament, much less studied it, or been guided by it. I am very sad to have to admit this. It is the Achilles heel of much of the Catholic world, priests included. (The only good thing about it is that they never fight you like Protestants do about Scripture. They are easily duped, and the hierarchy has been able to take advantage of this.) If Catholics need to be converted, Protestants need to do penance. Their shout of “sola Scriptura” (only Scripture) has left them at the mercy of their own cultures, their own limited education, their own prejudices, and their own selective reading of some texts while avoiding others. Partly as a result, slavery, racism, sexism, classism, xenophobia, and homophobia have lasted authoritatively into our time—by people who claim to love Jesus! I think they need to do penance for what they have often done with the Bible! They largely interpreted the Bible in a very individualistic and otherworldly way. It was “an evacuation plan for the next world” to use Brian McLaren’s phrase—and just for their group. Most of Evangelical Protestantism has no cosmic message, no social message, and little sense of social justice or care for the outsider. Both Catholics and Protestants (Orthodox too!) found a way to do our own thing while posturing friendship with Jesus.

The problem is that our world and our education remain focused exclusively on external, materialistic values. We are not concerned enough with inner values. Those who grow up with this kind of education live in a materialistic life and eventually the whole society becomes materialistic. But this culture is not sufficient to tackle our human problems. The real problem is here," the Dalai Lama said, pointed to his head. The Archbishop tapped his chest with his fingers to emphasize the heart as well. "And here," the Dalai Lama echoed. "Mind and heart..

As a writer, politician, scientist, and businessman, [Ben] Franklin had few equals among the educated of his day—though he left school at ten. (...) Boys like Andrew Carnegie who begged his mother not to send him to school and was well on his way to immortality and fortune at the age of thirteen, would be referred today for psychological counseling; Thomas Edison would find himself in Special Ed until his peculiar genius had been sufficiently tamed.

Private capital tends to become concentrated in few hands, partly because of competition among the capitalists, and partly because technological development and the increasing division of labor encourage the formation of larger units of production at the expense of smaller ones. The result of these developments is an oligarchy of private capital the enormous power of which cannot be effectively checked even by a democratically organized political society. This is true since the members of legislative bodies are selected by political parties, largely financed or otherwise influenced by private capitalists who, for all practical purposes, separate the electorate from the legislature. The consequence is that the representatives of the people do not in fact sufficiently protect the interests of the underprivileged sections of the population. Moreover, under existing conditions, private capitalists inevitably control, directly or indirectly, the main sources of information (press, radio, education). It is thus extremely difficult, and indeed in most cases quite impossible, for the individual citizen to come to objective conclusions and to make intelligent use of his political rights.

An indigenous culture with sufficient territory, and bilingual and intercultural education, is in a better position to maintain and cultivate its mythology and shamanism. Conversely, the confiscation of their lands and imposition of foreign education, which turns their young people into amnesiacs, threatens the survival not only of these people, but of an entire way of knowing. It is as if one were burning down the oldest universities in the world and their libraries, one after another — thereby sacrificing the knowledge of the world's future generations.

Thus if we know a child has had sufficient opportunity to observe and acquire a behavioral sequence, and we know he is physically capable of performing the act but does not do so, then it is reasonable to assume that it is motivation which is lacking. The appropriate countermeasure then involves increasing the subjective value of the desired act relative to any competing response tendencies he might have, rather than having the model senselessly repeat an already redundant sequence of behavior.

There is no such thing as liberalism — or progressivism, etc. There is only conservatism. No other political philosophy actually exists; by the political analogue of Gresham’s Law, conservatism has driven every other idea out of circulation. There might be, and should be, anti-conservatism; but it does not yet exist. What would it be? In order to answer that question, it is necessary and sufficient to characterize conservatism. Fortunately, this can be done very concisely. Conservatism consists of exactly one proposition, to wit: There must be in-groups whom the law protectes but does not bind, alongside out-groups whom the law binds but does not protect. There is nothing more or else to it, and there never has been, in any place or time. For millenia, conservatism had no name, because no other model of polity had ever been proposed. “The king can do no wrong.” In practice, this immunity was always extended to the king’s friends, however fungible a group they might have been. Today, we still have the king’s friends even where there is no king (dictator, etc.). Another way to look at this is that the king is a faction, rather than an individual. As the core proposition of conservatism is indefensible if stated baldly, it has always been surrounded by an elaborate backwash of pseudophilosophy, amounting over time to millions of pages. All such is axiomatically dishonest and undeserving of serious scrutiny. Today, the accelerating de-education of humanity has reached a point where the market for pseudophilosophy is vanishing; it is, as The Kids Say These Days, tl;dr . All that is left is the core proposition itself — backed up, no longer by misdirection and sophistry, but by violence. So this tells us what anti-conservatism must be: the proposition that the law cannot protect anyone unless it binds everyone, and cannot bind anyone unless it protects everyone. Then the appearance arises that the task is to map “liberalism”, or “progressivism”, or “socialism”, or whateverthefuckkindofstupidnoise-ism, onto the core proposition of anti-conservatism. No, it a’n’t. The task is to throw all those things on the exact same burn pile as the collected works of all the apologists for conservatism, and start fresh. The core proposition of anti-conservatism requires no supplementation and no exegesis. It is as sufficient as it is necessary. What you see is what you get: The law cannot protect anyone unless it binds everyone; and it cannot bind anyone unless it protects everyone.

Have they been educated to the level of their intellectual ability or ambition? Is their use of free time engaging, meaningful, and productive? Have they formulated solid and well-articulated plans for the future? Are they (and those they are close to) free of any serious physical health or economic problems? Do they have friends and a social life? A stable and satisfying intimate partnership? Close and functional familial relationships? A career—or, at least, a job—that is financially sufficient, stable and, if possible, a source of satisfaction and opportunity? If the answer to any three or more of these questions is no, I consider that my new client is insufficiently embedded in the interpersonal world and is in danger of spiraling downward psychologically because of that.

I am a sick man. ... I am a spiteful man. I am an unattractive man. I believe my liver is diseased. However, I know nothing at all about my disease, and do not know for certain what ails me. I don't consult a doctor for it, and never have, though I have a respect for medicine and doctors. Besides, I am extremely superstitious, sufficiently so to respect medicine, anyway (I am well-educated enough not to be superstitious, but I am superstitious). No, I refuse to consult a doctor from spite. That you probably will not understand. Well, I understand it, though. Of course, I can't explain who it is precisely that I am mortifying in this case by my spite: I am perfectly well aware that I cannot "pay out" the doctors by not consulting them; I know better than anyone that by all this I am only injuring myself and no one else. But still, if I don't consult a doctor it is from spite. My liver is bad, well--let it get worse! I have been going on like that for a long time--twenty years. Now I am forty. I used to be in the government service, but am no longer. I was a spiteful official. I was rude and took pleasure in being so. I did not take bribes, you see, so I was bound to find a recompense in that, at least. (A poor jest, but I will not scratch it out. I wrote it thinking it would sound very witty; but now that I have seen myself that I only wanted to show off in a despicable way, I will not scratch it out on purpose!)

Will robot teachers replace human teachers? No, but they can complement them. Moreover, the could be sufficient in situations where there is no alternative––to enable learning while traveling, or while in remote locations, or when one wishes to study a topic for which there is not easy access to teachers. Robot teachers will help make lifelong learning a practicality. They can make it possible to learn no matter where one is in the world, no matter the time of day. Learning should take place when it is needed, when the learner is interested, not according to some arbitrary, fixed schedule

The shocking possibility that dumb people don’t exist in sufficient numbers to warrant the millions of careers devoted to tending them will seem incredible to you.

I should understand the land, not as a commodity, an inert fact to be taken for granted, but as an ultimate value, enduring and alive, useful and beautiful and mysterious and formidable and comforting, beneficent and terribly demanding, worthy of the best of man's attention and care... [My father] insisted that I learn to do the hand labor that the land required, knowing--and saying again and again--that the ability to do such work is the source of a confidence and an independence of character that can come no other way, not by money, not by education.

Gregory picks up his little dog. He hugs her, and nuzzles the fur at the back of her neck. He waits. ‘Rafe and Richard say that when my education is sufficient you mean to marry me to some old dowager with a great settlement and black teeth, and she will wear me out with lechery and rule me with her whims, and she will leave her estate away from the children she has and they will hate me and scheme against my life and one morning I shall be dead in my bed.’ The spaniel swivels in his son's arms, turns on him her mild, round, wondering eyes. ‘They are making sport of you, Gregory. If I knew such a woman, I would marry her myself.

the story of his day. “Americans love the idea of vaccinating Africans. What could be nicer than a photograph of dusty little Nigerian children lined up for inoculation on the front page of the New York Times? But for their own children the mothers of New York City find vaccinations passé. They say the vaccination is not sufficiently natural, that it could possibly cause something worse than it could prevent. I have spent the day trying to convince women with college educations to vaccinate their children and they argued with me.

These general surveys have found that the sense of happiness is higher in countries that ensure their inhabitants’ basic resources, greater security, autonomy, and freedom, as well as sufficient educational opportunities and access to information. People are manifestly happier in countries where personal freedoms are guaranteed and democracy secure. This is only to be expected: citizens are happier in a climate of peace. Regardless of economic conditions, those who live under military rule are unhappier.

You saved my life," he said, sounding baffled about it. I gritted my teeth and turned to look back at him, ready to inform him he wasn't the only one who could be useful on occasion, except he was staring at me with an absolutely unmistakable expression, one I'd seen fairly often in my life: men occasionally aim it at my mum. Not the kind of expression you're thinking of; men don't lust after Mum in a leering kind of way. It was more like looking at a goddess, accompanied by thinking that maybe you might get the goddess to smile at you if you, I don't know, proves yourself sufficiently worthy, and I never once imagined anyone pointing anything remotely like it at me. I had absolutely no idea what to do with it, other than possibly knee Oriion again even harder and flee.

Work and sacrifice, as important as they are, have never been sufficient to gain blacks more than grudging acceptance as individuals. They seldom enjoy the presumption of regularity, the sense that they belong or are competent, which whites may take for granted.

We needn't quibble about numbers," I said, loftily. "Oh, I think we do need," he said, and then just when I was about to relax, thinking I'd steered us back into safer waters, he dropped his arms again and his face went open and a little pale, leaving scared pink standing out on the edges of his collarbone. "I'd - - I'd like to ask. But not - - in here. After we - - if we - -" "Don't even try. I'm not getting engaged to go out with you," I said rudely, shoving in before he could drag us back onto the shoals. "If you're not asking, that's sufficient unto the day! If we make it out of here alive and you slog across the pond to come ask me, I'll decide what I think of it at the time, and until then, you can keep your Disney movie fantasies," and your secret pet mal, my brain unhelpfully inserted, "to yourself." He said, "Okay, okay, fine!" in a tone one-tenth irritation and nine-tenths relief, while I looked away, trying to stop my mouth contorting around the laugh I was having to fight so desperately to keep in yet again: thanks ever so, Aadhya. Her mum was a genius, actually.

Honor, justice and humanity call upon us to hold and to transmit to our posterity, that liberty, which we received from our ancestors. It is not our duty to leave wealth to our children; but it is our duty to leave liberty to them. No infamy, iniquity, or cruelty can exceed our own if we, born and educated in a country of freedom, entitled to its blessings and knowing their value, pusillanimously deserting the post assigned us by Divine Providence, surrender succeeding generations to a condition of wretchedness from which no human efforts, in all probability, will be sufficient to extricate them; the experience of all states mournfully demonstrating to us that when arbitrary power has been established over them, even the wisest and bravest nations that ever flourished have, in a few years, degenerated into abject and wretched vassals.

I received the fundamentals of my education in school, but that was not enough. My real education, the superstructure, the details, the true architecture, I got out of the public library. For an impoverished child whose family could not afford to buy books, the library was the open door to wonder and achievement, and I can never be sufficiently grateful that I had the wit to charge through that door and make the most of it.

In truth, the crossing from nature to culture and vice versa has always stood wide open. It leads across an easily accessible bridge: the practising life. People have committed themselves to its construction since they came into existence - or rather, people only came into existence by applying themselves to the building of said bridge. The human being is the pontifical creature that, from its earliest evolutionary stages, has created tradition-compatible connections between the bridgeheads in the bodily realm and those in cultural programes. From the start, nature and culture are linked by a broad middle ground of embodied practices - containing languages, rituals and technical skills, in so far as these factors constitute the universal forms of automatized artificialities. This intermediate zone forms a morphologically rich, variable and stable region that can, for the time being, be referred to sufficiently clearly with such conventional categories as education, etiquette, custom, habit formation, training and exercise - without needing to wait for the purveyors of the 'human sciences', who, with all their bluster about culture, create the confusion for whose resolution they subsequently offer their services.

Children have an elemental hunger for knowledge and understanding, for mental food and stimulation. They do not need to be told or “motivated” to explore or play, for play, like all creative or proto-creative activities, is deeply pleasurable in itself. Both the innovative and the imitative impulses come together in pretend play, often using toys or dolls or miniature replicas of real-world objects to act out new scenarios or rehearse and replay old ones. Children are drawn to narrative, not only soliciting and enjoying stories from others, but creating them themselves. Storytelling and mythmaking are primary human activities, a fundamental way of making sense of our world. Intelligence, imagination, talent, and creativity will get nowhere without a basis of knowledge and skills, and for this education must be sufficiently structured and focused. But an education too rigid, too formulaic, too lacking in narrative, may kill the once-active, inquisitive mind of a child. Education has to achieve a balance between structure and freedom, and each child’s needs may be extremely variable.

He was intelligent, and just sufficiently educated to think himself a disciple of Epicurus; while he was, in reality, only a product of Pigault-Lebrun.

Similarly, if I am going to be a teacher of virtue, I need to be a virtuous teacher. If I hope to invite students into a formative educational project, then I, too, need to relinquish any myth of independence, autonomy, and self-sufficiency and recognize that my own formation is never final. Virtue is not a one-time accomplishment; it requires a maintenance program.

For 42 years, I’ve been making small, regular deposits in this bank of experience, education, and training. And on January 15th, the balance was sufficient so that I could make a very large withdrawal.

I am not saying that studying rocket science is wrong, but our emphasis on education without regard to the fulfillment of God's purposes, God's distinct roles for men and women, or godly character is wrong.

To live alone can be a glorious thing. Between jags of crippling loneliness and wretched TV, it’s an education in self-sufficiency, self-actualization, and self-tanner. But it is possible to have too many rooms of one’s own.

Dr Grantly is by no means a bad man; he is exactly the man which such an education as his was most likely to form; his intellect being sufficient for such a place in the world, but not sufficient to put him in advance of it.

The advent of postmodernism, the enshrinement of Darwinian orthodoxy in the educational systems of Western society, and the rise of blatant humanism as the religion-by-default of large subcultures have brought no end of new challenges to biblical sufficiency.

Rafe and Richard say that when my education is sufficient you mean to marry me to some old dowager with a great settlement and black teeth, and she will wear me out with lechery and rule me with her whims, and she will leave her estate away from the children she has and they will hate me and scheme against my life and one morning I shall be dead in my bed.” The spaniel swivels in his son’s arms, turns on him her mild, round, wondering eyes. “They are making sport of you, Gregory. If I knew such a woman, I would marry her myself.

Finally, the work of the minister tended to be judged by his success in a single area - the saving of souls in measurable numbers. The local minister was judged either by his charismatic powers or by his ability to prepare his congregation for the preaching of some itinerant ministerial charmer who would really awaken its members. The 'star' system prevailed in religion before it reached the theater. As the evangelical impulse became more widespread and more dominant, the selection and training of ministers was increasingly shaped by the revivalist criterion of ministerial merit. The Puritan ideal of the minister as an intellectual and educational leader was steadily weakened in the face of the evangelical ideal of the minister as a popular crusader and exhorter. Theological education itself became more instrumental. Simple dogmatic formulations were considered sufficient. In considerable measure the churches withdrew from intellectual encounters with the secular world, gave up the idea that religion is a part of the whole life of intellectual experience, and often abandoned the field of rational studies on the assumption that they were the natural province of science alone. By 1853 an outstanding clergyman complained that there was 'an impression, somewhat general, that an intellectual clergyman is deficient in piety, and that an eminently pious minister is deficient in intellect.

I am a sick man.... I am a spiteful man. I am an unattractive man. I believe my liver is diseased. However, I know nothing at all about my disease, and do not know for certain what ails me. I don’t consult a doctor for it, and never have, though I have a respect for medicine and doctors. Besides, I am extremely superstitious, sufficiently so to respect medicine, anyway (I am well-educated enough not to be superstitious, but I am superstitious). No, I refuse to consult a doctor from spite. That you probably will not understand. Well, I understand it, though. Of course, I can’t explain who it is precisely that I am mortifying in this case by my spite: I am perfectly well aware that I cannot “pay out” the doctors by not consulting them; I know better than anyone that by all this I am only injuring myself and no one else. But still, if I don’t consult a doctor it is from spite. My liver is bad, well — let it get worse! I have been going on like that for a long time — twenty years. Now I am forty. I used to be in the government service, but am no longer. I was a spiteful official. I was rude and took pleasure in being so. I did not take bribes, you see, so I was bound to find a recompense in that, at least. (A poor jest, but I will not scratch it out. I wrote it thinking it would sound very witty; but now that I have seen myself that I only wanted to show off in a despicable way, I will not scratch it out on purpose!)

That some leader dangerous to the basic institutions of American society would arise, Lincoln thought inevitable. Safeguarding these institutions would require a public sufficiently united, sufficiently attached to freedom, and sufficiently wise, "to successfully frustrate his designs." Today it would also require a public sufficiently resistant to incessant criticisms and condemnations of their society for failing to achieve cosmic justice. Moreover, if the dangers in our own times were limited to those of "towering genius," there would be much less danger than there is. However, all that is needed are towering presumptions, which are increasingly mass-produced in our schools and colleges by the educational vogue of encouraging immature and inexperienced students to sit in emotional judgment on the complex evolution of whole ages and vast civilizations.

A federation of all humanity, together with a sufficient measure of social justice, to ensure health, education, and a rough equality of opportunity to most of the children born into the world, would mean such a release and increase of human energy as to open a new phase in human history.

Unless men may come to a reasonable, solid persuasion and conviction of the truth of the gospel, by the internal evidences of it, . . . by a sight of its glory; it is impossible that those who are illiterate, and unacquainted with history, should have any thorough and effectual conviction of it at all. They may without this, see a great deal of probability of it; it may be reasonable for them to give much credit to what learned men and historians tell them. . . . But to have a conviction, so clear, and evident, and assuring, as to be sufficient to induce them, with boldness to sell all, confidently and fearlessly to run the venture of the loss of all things, and of enduring the most exquisite and long continued torments, and to trample the world under foot, and count all things but dung for Christ, the evidence they can have from history, cannot be sufficient.

And the differences thence arising [between the constitution of men and women] are no ways sufficient to argue more natural strength in the one than in the other, to qualify them more for military labours. Are not the Women of different degrees of strength, like the Men? Are there not strong and weak of both sexes? Men educated in sloth and softness are weaker than Women; and Women, become harden'd by necessity, are often more robust than Men. (...) Woman may be enured to all the hardships of a campaign, and to meet all the terrors of it, as well as the bravest of the opposite sex.

My generation has a giddy delight in dissolution. [...] To inspire the unsophisticated young to demand "change" is an easy and a cheap trick— it was the tactic of the Communist Internationale in the thirties, another "movement.[...] We were self-taught in the sixties to award ourselves merit for membership in a superior group–irrespective of our group’s accomplishments. We continue to do so, irrespective of accomplishments, individual or communal, having told each other we were special. We learned that all one need do is refrain from trusting anybody over thirty; that all people are alike, and to judge their behavior was “judgmental”; that property is theft. As we did not investigate these assertions or their implications, we could not act upon them and felt no need to do so. For we were the culmination of history, superior to all those misguided who had come before, which is to say all humanity. Though we had never met a payroll, fought for an education, obsessed about the rent, raised a child, carried a weapon for our country, or searched for work. Though we had never been in sufficient distress to call upon God, we indicted those who had. And continue to do so.

I am a sick man.... I am a spiteful man. I am an unattractive man. I believe my liver is diseased. However, I know nothing at all about my disease, and do not know for certain what ails me. I don't consult a doctor for it, and never have, though I have a respect for medicine and doctors. Besides, I am extremely superstitious, sufficiently so to respect medicine, anyway (I am well-educated enough not to be superstitious, but I am superstitious). No, I refuse to consult a doctor from spite. That you probably will not understand. Well, I understand it, though. Of course, I can't explain who it is precisely that I am mortifying in this case by my spite: I am perfectly well aware that I cannot "pay out" the doctors by not consulting them; I know better than anyone that by all this I am only injuring myself and no one else. But still, if I don't consult a doctor it is from spite. My liver is bad, well--let it get worse!

I gritted my teeth and turned to look back at him, ready to inform him he wasn’t the only one who could be useful on occasion, except he was staring at me with an absolutely unmistakable expression, one I’d seen fairly often in my life: men occasionally aim it at my mum. Not the kind of expression you’re thinking of; men don’t lust after Mum in a leering kind of way. It was more like looking at a goddess, accompanied by thinking that maybe you might get the goddess to smile at you if you, I don’t know, proved yourself sufficiently worthy, and I’d never once imagined anyone pointing anything remotely like it at me.

he dropped his arms again and his face went open and a little pale, leaving scared pink standing out on the edges of his cheekbones. “El, I’d—I’d like to ask. But not—in here. After we—if we—” “Don’t even try. I’m not getting engaged to go out with you,” I said rudely, shoving in before he could drag us back onto the shoals. “If you’re not asking now, that’s sufficient unto the day! If we make it out of here alive and you slog across the pond to come ask me, I’ll decide what I think of it at the time, and until then, you can keep your Disney movie fantasies,” and your secret pet mal, my brain unhelpfully inserted, “to yourself.

Listen, Stavrogin: to level the mountains is a good idea, not a ridiculous one. I'm for Shigalyov! No need for education, enough of science! There's sufficient material even without science for a thousand years to come, but obedience must be set up. Only one thing is lacking in the world: obedience. The thirst for education is already an aristocratic thirst. As soon as there's just a tiny bit of family or love, there's a desire for property. We'll extinguish desire: we'll get drinking, gossip, denunciation going; we'll get unheard-of depravity going; we'll stifle every genius in infancy. Everything reduced to a common denominator, complete equality. 'We've learned a trade, and we're honest people, we don't need anything else'--that was the recent response of the English workers. Only the necessary is necessary--henceforth that is the motto of the whole globe. But there is also a need for convulsion; this will be taken care of by us, the rulers. Slaves must have rulers. Complete obedience, complete impersonality, but once every thirty years Shigalyov gets a convulsion going, and they all suddenly start devouring each other, up to a certain point, simply so as not to be bored. Boredom is an aristocratic sensation; in Shigalyovism there will be no desires. Desire and suffering are for us.

Morals, including especially, our institutions of property, freedom and justice, are not a creation of man’s reason but a distinct second endowment conferred on him by cultural evolution - runs counter to the main intellectual outlook of the twentieth century. The influence of rationalism has indeed been so profound and pervasive that, in general, the more intelligent an educated person is, the more likely he or she now is not only to be a rationalist, but also to hold socialist views (regardless of whether he or she is sufficiently doctrinal to attach to his or her views any label, including ‘socialist’). The higher we climb up the ladder of intelligence, the more we talk with intellectuals, the more likely we are to encounter socialist convictions. Rationalists tend to be intelligent and intellectual; and intelligent intellectuals tend to be socialist. One’s initial surprise at finding that intelligent people tend to be socialist diminishes when one realises that, of course, intelligent people will tend to overvalue intelligence, and to suppose that we must owe all the advantages and opportunities that our civilisation offers to deliberate design rather than to following traditional rules, and likewise to suppose that we can, by exercising our reason, eliminate any remaining undesired features by still more intelligence reflection, and still more appropriate design and ’rational coordination’ of our undertakings. This leads one to be favorably disposed to the central economic planning and control that lie at the heart of socialism… And since they have been taught that constructivism and scientism are what science and the use of reason are all about, they find it hard to believe that there can exist any useful knowledge that did not originate in deliberate experimentation, or to accept the validity of any tradition apart from their own tradition of reason. Thus [they say]: ‘Tradition is almost by definition reprehensible, something to be mocked and deplored’.

Letters are, of course, quite special in my view, for when a reader has been sufficiently moved (or even perturbed) by a book to sit down and compose a letter to the author, something very powerful has happened. Things Fall Apart has brought me a large body of such correspondence from people of different ages and backgrounds and from all the continents.

Women (...) have been encouraged since they were children to be dependent to an unhealthy degree. Any woman who looks within knows that she was never trained to be comfortable with the idea of taking care of herself, standing up for herself, asserting herself. At best she may have played the game of independence, inwardly envying the boys (and later the men) because they seemed so naturally self-sufficient. It is not nature that bestows this self-sufficiency on men; it's training. Males are educated for independence from the day they are born. Just as systematically, women are taught that they have an out - that someday, in some way, they are going to be saved. That is the fairy tale, the life-message (...) We may venture out on our own for a while. We may go away to school, work, travel; we may even make good money, but underneath it all there is a finite quality to our feelings about independence. Only hang on long enough, the childhood story goes, and someday someone will come along to rescue you from the anxiety of authentic living. (The only savior the boy learns about is himself.)

The Atonist nobility knew it was impossible to organize and control a worldwide empire from Britain. The British Isles were geographically too far West for effective management. In order to be closer to the “markets,” the Atonist corporate executives coveted Rome. Additionally, by way of their armed Templar branch and incessant murderous “Crusades,” they succeeded making inroads further east. Their double-headed eagle of control reigned over Eastern and Western hemispheres. The seats of Druidic learning once existed in the majority of lands, and so the Atonist or Christian system spread out in similar fashion. Its agents were sent from Britain and Rome to many a region and for many a dark purpose. To this very day, the nobility of Europe and the east are controlled from London and Rome. Nothing has changed when it comes to the dominion of Aton. As Alan Butler and Stephen Dafoe have proven, the Culdean monks, of whom we write, had been hired for generations as tutors to elite families throughout Europe. In their book The Knights Templar Revealed, the authors highlight the role played by Culdean adepts tutoring the super-wealthy and influential Catholic dynasties of Burgundy, Champagne and Lorraine, France. Research into the Templars and their affiliated “Salt Line” dynasties reveals that the seven great Crusades were not instigated and participated in for the reasons mentioned in most official history books. As we show here, the Templars were the military wing of British and European Atonists. It was their job to conquer lands, slaughter rivals and rebuild the so-called “Temple of Solomon” or, more correctly, Akhenaton’s New World Order. After its creation, the story of Jesus was transplanted from Britain, where it was invented, to Galilee and Judea. This was done so Christianity would not appear to be conspicuously Druidic in complexion. To conceive Christianity in Britain was one thing; to birth it there was another. The Atonists knew their warped religion was based on ancient Amenism and Druidism. They knew their Jesus, Iesus or Yeshua, was based on Druidic Iesa or Iusa, and that a good many educated people throughout the world knew it also. Their difficulty concerned how to come up with a believable king of light sufficiently appealing to the world’s many pagan nations. Their employees, such as St. Paul (Josephus Piso), were allowed to plunder the archive of the pagans. They were instructed to draw from the canon of stellar gnosis and ancient solar theologies of Egypt, Chaldea and Ireland. The archetypal elements would, like ingredients, simply be tossed about and rearranged and, most importantly, the territory of the new godman would be resituated to suit the meta plan.

Goldin and Katz have no doubt that increased wage inequality in the United States is due to a failure to invest sufficiently in higher education. More precisely, too many people failed to receive the necessary training, in part because families could not afford the high cost of tuition. In order to reverse this trend, they conclude, the United States should invest heavily in education so that as many people as possible can attend college.

I am sure the principal end why we are to get knowledge here, is to make use of it for the benefit of ourselves and others in this world; but if by gaining it we destroy our health, we labour for a thing that will be useless in our hands, and if by harnessing our bodies (though with a design to render ourselves more useful)we deprive ourselves of the abilities and opportunities of doing that good we might have done with a meaner talent, which God thought sufficient for us by having denied us the strength to iprove it to that pitch which men of higher constitutions can attain to, we rob God of so much service, and our neighbor of all that help, which, in a state of health, with moderate knowledge, we might have been able to perform. He that sinks his vessel by overloading it, though it be with gold and silver and precious stones, will gives his owner but an ill account of his voyage.

De facto segregation, we tell ourselves, has various causes. when African Americans moved into a neighborhood like Ferguson, a few racially prejudiced white families decided to leave, and then as the number of black families grew, the neighborhood deteriorated, and "white flight" followed. Real estate agents steered whites away from black neighborhoods, and blacks away from white ones. Banks discriminated with "redlining," refusing to give mortgages to African Americans or extracting unusually severe terms from them with subprime loans. African Americans haven't generally gotten the educations that would enable them to earn sufficient incomes to live in white suburbs, and, as a result, many remain concentrated in urban neighborhoods. Besides, black families prefer to live with one another. All this has some truth, but it remains a small part of the truth, submerged by a far more important one: until the last quarter of the twentieth century, racially explicit policies of federal, state, and local governments defined where whites and African Americans should live. Today's residential segregation in the North, South, Midwest, and West is not the unintended consequence of individual choices and of otherwise well-meaning law or regulation but of unhidden public policy that explicitly segregated every metropolitan area in the United States. The policy was so systematic and forceful that its effects endure to the present time. Without our government's purposeful imposition of racial segregation, the other causes - private prejudice, white flight, real estate steering, bank redlining, income differences, and self-segregation - still would have existed but with far less opportunity for expression. Segregation by intentional government action is not de facto. Rather, it is what courts call de jure: segregation by law and public policy.

He has, let us say, been in the service of the Empress for, perhaps, four years. He will leave in another two years. He has no inherited morals, and four years are not sufficient to drive toughness into his fibre, or to teach him how holy a thing is his Regiment. He wants to drink, he wants to enjoy himself — in India he wants to save money — and he does not in the least like getting hurt. He has received just sufficient education to make him understand half the purport of the orders he receives, and to speculate on the nature of clean, incised, and shattering wounds. Thus, if he is told to deploy under fire preparatory to an attack, he knows that he runs a very great risk of being killed while he is deploying, and suspects that he is being thrown away to gain ten minutes’ time. He may either deploy with desperate swiftness, or he may shuffle, or bunch, or break, according to the discipline under which he has lain for four years.

The domestication of the human being is the great unthought; it is that before which humanism from antiquity to the present day has averted its eyes. To appreciate this is sufficient to find oneself in deep water. Where we can no longer stand, the evidence rises over our heads that the educational taming and befriending of the human being could never have been accomplished with letters and words alone. To be sure, reading [Lesen] was a great formative power for human beings—and it still is, within more modest dimensions. Yet selection [Auslesen]—however it may have been carried out—was always in play as the power behind the power. Readings and selections [Lektionen und Selektionen] have more to do with each other than any cultural historian was willing and able to consider, and if it also appears to us for the time being to be impossible to reconstruct with sufficient precision the connection between reading and selection [Lesen und Auslesen], it is nevertheless more than a tentative hunch that there is something real about it.

Everybody's experience of life is a profound lesson and one which is very useful. In the old days, wise men educated themselves through much study. They still do even now. Besides, every nation grows up by experiencing glory and shame, victory and defeat, and learning through its own experience and the experience of others. If it is incapable of doing so, then it becomes subjective and complacent, sufficient unto itself and isolated from the rest of the world like an orphan who cannot relate to society or its prevailing discipline.

Meanwhile, the state has grown as addicted to the lottery as its problem gamblers. Lottery proceeds now account for 13 percent of the state revenues in Massachusetts, making radical change all but unthinkable. No politician, however troubled by the lottery's harmful effects, would dare raise taxes or cut spending sufficiently to offset the revenue the lottery brings in. With states hooked on the money, they have no choice but to continue to bombard their citizens, especially the most vulnerable ones, with a message at odds with the ethic of work, sacrifice and moral responsibility that sustains democratic life. This civic corruption is the gravest harm that lotteries bring. It degrades the public realm by casting the government as the purveyor of a perverse civic education. To keep the money flowing, state governments across American must now use their authority and influence not to cultivate civic virtue but to peddle false hope. They must persuade their citizens that with a little luck they can escape the world of work to which only misfortune cosigns them.

Artists, athletes, chess-players and anyone who loves their job know the feeling of losing one’s self in the current moment to full concentration. If we are more intentional in that experience, such as in meditation and prayer, we will notice that our presence becomes “denser and heavier”, more grounded, and there is a sense of security and sufficiency that accompany it. Unfortunately, many people spend too much time either thinking about the past or worrying about the future at the expense of fully living and appreciating the current moment.

This leads to the idea of a race between education and technology: if the supply of skills does not increase at the same pace as the needs of technology, then groups whose training is not sufficiently advanced will earn less and be relegated to devalued lines of work, and inequality with respect to labor will increase. In order to avoid this, the educational system must increase its supply of new types of training and its output of new skills at a sufficiently rapid pace. If equality is to decrease, moreover, the supply of new skills must increase even more rapidly, especially for the least well educated.

Here I encounter the most popular fallacy of our times. It is not considered sufficient that the law should be just; it must be philanthropic. Nor is it sufficient that the law should guarantee to every citizen the free and inoffensive use of his faculties for physical, intellectual, and moral self-improvement. Instead, it is demanded that the law should directly extend welfare, education, and morality throughout the nation. This is the seductive lure of socialism. And I repeat again: These two uses of the law are in direct contradiction to each other. We must choose between them. A citizen cannot at the same time be free and not free.

That process rightfully starts by honoring the treaties the United States made with Indigenous nations, by restoring all sacred sites, starting with the Black Hills and including most federally held parks and land and all stolen sacred items and body parts, and by payment of sufficient reparations for the reconstruction and expansion of Native nations. In the process, the continent will be radically reconfigured, physically and psychologically. For the future to be realized, it will require extensive educational programs and the full support and active participation of the descendants of settlers, enslaved Africans, and colonized Mexicans, as well as immigrant populations.

I have spoken of reinventing marriage, of marriages achieving their rebirth in the middle age of the partners. This phenomenon has been called the 'comedy of remarriage' by Stanley Cavell, whose Pursuits of Happiness, a film book, is perhaps the best marriage manual ever published. One must, however, translate his formulation from the language of Hollywood, in which he developed it, into the language of middle age: less glamour, less supple youth, less fantasyland. Cavell writes specifically of Hollywood movies of the 1930s and 1940s in which couples -- one partner is often the dazzling Cary Grant -- learn to value each other, to educate themselves in equality, to remarry. Cavell recognizes that the actresses in these movie -- often the dazzling Katherine Hepburn -- are what made them possible. If read not as an account of beautiful people in hilarious situations, but as a deeply philosophical discussion of marriage, his book contains what are almost aphorisms of marital achievement. For example: ....'[The romance of remarriage] poses a structure in which we are permanently in doubt who the hero is, that is, whether it is the male or female who is the active partner, which of them is in quest, who is following whom.' Cary grant & Katherine Hepburn "Above all, despite the sexual attractiveness of the actors in the movies he discusses, Cavell knows that sexuality is not the ultimate secret in these marriage: 'in God's intention a meet and happy conversation is the chiefest and noblest end of marriage. Here is the reason that these relationships strike us as having the quality of friendship, a further factor in their exhilaration for us.' "He is wise enough, moreover, to emphasize 'the mystery of marriage by finding that neither law nor sexuality (nor, by implication, progeny) is sufficient to ensure true marriage and suggesting that what provides legitimacy is the mutual willingness for remarriage, for a sort of continuous affirmation. Remarriage, hence marriage, is, whatever else it is, an intellectual undertaking.

Self-Love Self-love is the quality that determines how much we can be friends with ourselves and, day to day, remain on our own side. When we meet a stranger who has things we don’t, how quickly do we feel ourselves pitiful, and how long can we remain assured by the decency of what we have and are? When another person frustrates or humiliates us, can we let the insult go, able to perceive the senseless malice beneath the attack, or are we left brooding and devastated, implicitly identifying with the verdict of our enemies? How much can the disapproval or neglect of public opinion be offset by the memory of the steady attention of significant people in the past? In relationships, do we have enough self-love to leave an abusive union? Or are we so down on ourselves that we carry an implicit belief that harm is all we deserve? In a different vein, how good are we at apologizing to a lover for things that may be our fault? How rigidly self-righteous do we need to be? Can we dare to admit mistakes or does an admission of guilt or error bring us too close to our background sense of nullity? In the bedroom, how clean and natural or alternatively disgusting and unacceptable do our desires feel? Might they be a little odd, but not for that matter bad or dark, since they emanate from within us and we are not wretches? At work, do we have a reasonable, well-grounded sense of our worth and so feel able to ask for (and properly expect to get) the rewards we are due? Can we resist the need to please others indiscriminately? Are we sufficiently aware of our genuine contribution to be able to say no when we need to?

Do you condemn the kids for not having been blessed with I.Q.s of 120? Can you condemn the kids? Can you condemn anyone? Can you condemn the colleges that give all you need to pass a board of education examination? Do you condemn the board of education for not making the exams stiffer, for not boosting the requirements, for not raising salaries, for not trying to attract better teachers, for not making sure their teachers are better equipped to teach? Or do you condemn the meatheads all over the world who drift into the teaching profession drift into it because it offers a certain amount of paycheck every month security ,vacation-every summer luxury, or a certain amount of power , or a certain easy road when the other more difficult roads are full of ruts? Oh he’d seen the meatheads, all right; he’d seen them in every education class he’d ever attended. The simpering female idiots who smiled and agreed with the instructor, who imparted vast knowledge gleaned from profound observations made while sitting at the back of the classroom in some ideal high school in some ideal neighborhood while an ideal teacher taught ideal students. Or the men who were perhaps the worst, the men who sometimes seemed a little embarrassed, over having chosen the easy road, the road the security, the men who sometimes made a joke about the women not realizing they themselves were poured from the same streaming cauldron of horse manure. Had Rick been one of these men? He did not believe so…. He had wanted to teach, had honestly wanted to teach. He had not considered the security or the two-month vacation, or the short tours. He had simply wanted to teach, and he had considred taeaching a worth-while profession. He had, in fact, considered it the worthiest profession. He had held no illusions about his own capabilities. He could not paint, or write, or compose, or sculpt, or philopshize deeply, or design tall buildings. He could contribute nothing to the world creatively and this had been a disappointment to him until he’d realized he could be a big creator by teaching. For here were minds to be sculptured, here were ideas to be painted, here were lives to shape. To spend his allotted time on earth as a bank teller or an insurance salesman would have seemed an utter waste to Rick. Women, he had reflected had no such problem. Creation had been given to them as a gift and a woman was self-sufficient within her own creative shell. A man needed more which perhaps was one reason why a woman could never understand a man’s concern for the job he had to do.

January 25th THE ONLY PRIZE “What’s left to be prized? This, I think—to limit our action or inaction to only what’s in keeping with the needs of our own preparation . . . it’s what the exertions of education and teaching are all about—here is the thing to be prized! If you hold this firmly, you’ll stop trying to get yourself all the other things. . . . If you don’t, you won’t be free, self-sufficient, or liberated from passion, but necessarily full of envy, jealousy, and suspicion for any who have the power to take them, and you’ll plot against those who do have what you prize. . . . But by having some self-respect for your own mind and prizing it, you will please yourself and be in better harmony with your fellow human beings, and more in tune with the gods—praising everything they have set in order and allotted you.” —MARCUS AURELIUS, MEDITATIONS, 6.16.2b–4a

As we grow up in civilized society, we are measured, evaluated, educated and trained, licensed and credentialed, and are eventually classified and assigned our place. In the process, we become very attached to this artificial identity that has been thrust upon us and very reluctant to set foot outside of it. (When we do, it is often when we are on vacation. It may therefore be helpful to think of this transition as going on a permanent vacation.) But if we overcome one fear—the fear of losing our assigned place in society—then many other fears fall away. Rational fears—ones that are based on an accurate perception of danger—do and should remain, but the irrational fear of stepping outside yourself and becoming someone else tends to disappear. And this opens us up to making dramatic changes, adapting to new circumstances and environments and, in the process, setting ourselves free.

Rather than street crime, I argue that a better analogy is to voting. Having a high opportunity cost of time—resulting, say, from a high-paying job and a good education—should discourage people from voting, yet it is precisely those with a high opportunity cost of time who tend to vote. Why? Because they care about influencing the outcome and consider themselves sufficiently well informed to want to express their opinions. Terrorists also care about influencing political outcomes. Instead of asking who has a low salary and few opportunities, to understand what makes a terrorist we should ask: Who holds strong political views and is confident enough to try to impose their extremist vision by violent means? Most terrorists are not so desperately poor that they have nothing to live for. Instead they are people who care so deeply and fervently about a cause that they are willing to die for it.

If I know the classical psychological theories well enough to pass my comps and can reformulate them in ways that can impress peer reviewers from the most prestigious journals, but have not the practical wisdom of love, I am only an intrusive muzak soothing the ego while missing the heart. And if I can read tea leaves, throw the bones and manipulate spirits so as to understand the mysteries of the universe and forecast the future with scientific precision, and if I have achieved a renaissance education in both the exoteric and esoteric sciences that would rival Faust and know the equation to convert the mass of mountains into psychic energy and back again, but have not love, I do not even exist. If I gain freedom from all my attachments and maintain constant alpha waves in my consciousness, showing perfect equanimity in all situations, ignoring every personal need and compulsively martyring myself for the glory of God, but this is not done freely from love, I have accomplished nothing. Love is great-hearted and unselfish; love is not emotionally reactive, it does not seek to draw attention to itself. Love does not accuse or compare. It does not seek to serve itself at the expense of others. Love does not take pleasure in other peeople's sufferings, but rejoices when the truth is revealed and meaningful life restored. Love always bears reality as it is, extending mercy to all people in every situation. Love is faithful in all things, is constantly hopeful and meets whatever comes with immovable forbearance and steadfastness. Love never quits. By contrast, prophecies give way before the infinite possibilities of eternity, and inspiration is as fleeting as a breath. To the writing and reading of many books and learning more and more, there is no end, and yet whatever is known is never sufficient to live the Truth who is revealed to the world only in loving relationship. When I was a beginning therapist, I thought a lot and anxiously tried to fix people in order to lower my own anxiety. As I matured, my mind quieted and I stopped being so concerned with labels and techniques and began to realize that, in the mystery of attentive presence to others, the guest becomes the host in the presence of God. In the hospitality of genuine encounter with the other, we come face to face with the mystery of God who is between us as both the One offered One who offers. When all the theorizing and methodological squabbles have been addressed, there will still only be three things that are essential to pastoral counseling: faith, hope, and love. When we abide in these, we each remain as well, without comprehending how, for the source and raison d'etre of all is Love.

We largely persist in modelling our sense of what other people are like – and of what might be going on in their heads – on our experience of ourselves. We find it remarkably difficult to imagine clearly and calmly that others might not be very much like us at all. Others have different skills, different weaknesses, different motives and fears. It is as if the human brain did not evolve with the need to address this particular problem. And it may have been that for most of the time that human beings have existed it has been sufficient – for individual and group survival – to operate with a very limited interest in how people might differ from us in terms of how their minds work. In the office, other people are out of our control – and yet we need their assistance in performing delicate, complicated tasks. When we are doing things ourselves, we don’t actually give ourselves clear instructions. If

How does that happen? I’m suggesting that Christian education has, for too long, been concerned with information rather than formation; thus Christian colleges have thought it sufficient to provide a Christian perspective, an intellectual framework, because they see themselves as fostering individual “minds in the making.”[6] Hand in hand with that, such an approach reduces Christianity to a denuded intellectual framework that has diminished bite because such an intellectualized rendition of the faith doesn’t touch our core passions. This is because such intellectualization of Christianity allows it to be unhooked from the thick practices of the church. When the Christianity of “Christian education” is reduced to the intellectual elements of a Christian worldview or a Christian perspective, the result is that Christianity is turned “into a belief system available to the individual without mediation by the church.”[

Primary education and suscepitibility to propganda Actually, the most obvious result of primary education in the 19th and 20th centuries was to make the individual susceptible to super-propaganda. There is no chance of raising the intellectual level of Western populations sufficiently and rapidly enough to compensate for the progress of propaganda. Propaganda techniques have advanced so much faster than the reasoning capacity of the average man that to close this gap and shape this man intellectually outside the framework of propaganda is almost impossible. In fact what happens and what we see all around us is the claim that propaganda itself is our culture and what the masses ought to learn. Only in and through propaganda have the masses access to political economy, politics, art, or literature. Primary education makes it possible to enter the realm of propaganda, in which people then receive their intellectual and cultural environment.

What about happiness? What about joy? What about passion? These are the intangible aspects of life that can't be obtained through a mere piece of paper. There are individuals who continue to exist merely because they fear death. They are often told that their true aspirations are unattainable. They are told that pursuing their dreams won't provide sufficient monetary rewards, won't cultivate good morals, and won't guarantee a secure future. But is that all we desire? Is our sole purpose to study until the end of our days? It appears that all we do is engage in education, yet we fail to grasp the bigger picture. To truly live is to experience happiness, not just to accumulate wealth or strive for a secure future. It's about having the freedom to pursue our desires and ambitions. We have our entire lives to reach that point. However, we must acknowledge that our futures can never be entirely secure, as everything can change in an instant.

In England, it becomes every day more and more the custom to send young people to travel in foreign countries immediately upon their leaving school, and without sending them to any university. Our young people, it is said, generally return home much improved by their travels. A young man, who goes abroad at seventeen or eighteen, and returns home at one-and-twenty, returns three or four years older than he was when he went abroad; and at that age it is very difficult not to improve a good deal in three or four years. In the course of his travels, he generally acquires some knowledge of one or two foreign languages; a knowledge, however, which is seldom sufficient to enable him either to speak or write them with propriety. In other respects, he commonly returns home more conceited, more unprincipled, more dissipated, and more incapable of my serious application, either to study or to business, than he could well have become in so short a time had he lived at home. By travelling so very young, by spending in the most frivolous dissipation the most previous years of his life, at a distance from the inspection and control of his parents and relations, every useful habit, which the earlier parts of his education might have had some tendency to form in him, instead of being riveted and confirmed, is almost necessarily either weakened or effaced. Nothing but the discredit into which the universities are allowing themselves to fall, could ever have brought into repute so very absurd a practice as that of travelling at this early period of life. By sending his son abroad, a father delivers himself, at least for some time, from so disagreeable an object as that of a son unemployed, neglected, and going to ruin before his eyes. Such have been the effects of some of the modern institutions for education. Different plans and different institutions for education seem to have taken place in other ages and nations.

The fashion now is to think of universities as industries or businesses. University presidents, evidently thinking of themselves as CEO's, talk of "business plans" and "return on investment," as if the industrial economy could provide an aim and a critical standard appropriate either to education or to research. But this is not possible. No economy, industrial or otherwise, can supply an appropriate aim or standard. Any economy must be either true or false to the world and to our life in it. If it is to be true, then it must be made true, according to a standard that is not economic. To regard the economy as an end or as the measure of success is merely to reduce students, teachers, researchers, and all they know or learn to merchandise. It reduces knowledge to "property" and education to training for the "job market." If, on the contrary, [Sir Albert] Howard was right in his belief that health is the "one great subject," then a unifying aim and a common critical standard are clearly implied. Health is at once quantitative and qualitative; it requires both sufficiency and goodness. It is comprehensive (it is synonymous with "wholeness"), for it must leave nothing out. And it is uncompromisingly local and particular; it has to do with the sustenance of particular places, creatures, human bodies, and human minds. If a university began to assume responsibility for the health of its place and its local constituents, then all of its departments would have a common aim, and they would have to judge their place and themselves and one another by a common standard. They would need one another's knowledge. They would have to communicate with one another; the diversity of specialists would have to speak to one another in a common language. And here again Howard is exemplary, for he wrote, and presumably spoke, a plain, vigorous, forthright English-- no jargon, no condescension, no ostentation, no fooling around.

We have gods called “good education,” “retirement plan,” “personal network,” and “health.” Any of these, and more, can be an idol when they complete this sentence: Whatever happens, it will all be okay because… We all have our own reasons that it’ll all be okay: • because of how much I have in the bank, my home equity, my retirement accounts. I can rely on that. I’ve made responsible decisions, and as long as I keep doing that, everything will be fine. • because the right people are in charge of our country, making the right decisions, appointing the right officials. • because I’m a good person, and so surely good things will come my way too. • because at least I have my family, and they will continue to give me meaning and purpose as I go through my days, even if other things don’t go the way I want. • because I am a hard worker, I’m self-sufficient, and I can take care of myself and those around me no matter what. • because I plan ahead and won’t be caught off guard.

I thought it much to be regretted that Richard's education had not counteracted those influences or directed his character. He had been eight years at a public school and had learnt, I understood, to make Latin verses of several sorts in the most admirable manner. But I never heard that it had been anybody's business to find out what his natural bent was, or where his failings lay, or to adapt any kind of knowledge to HIM. HE had been adapted to the verses and had learnt the art of making them to such perfection that if he had remained at school until he was of age, I suppose he could only have gone on making them over and over again unless he had enlarged his education by forgetting how to do it. Still, although I had no doubt that they were very beautiful, and very improving, and very sufficient for a great many purposes of life, and always remembered all through life, I did doubt whether Richard would not have profited by some one studying him a little, instead of his studying them quite so much.

Yet after all they are but gates, and when turning our eyes from the temporary and the contingent in the Negro problem to the broader question of the permanent uplifting and civilization of black men in America, we have a right to inquire, as this enthusiasm for material advancement mounts to its height, if after all the industrial school is the final and sufficient answer in the training of the Negro race; and to ask gently, but in all sincerity, the ever-recurring query of the ages, Is not life more than meat, and the body more than raiment? And men ask this to-day all the more eagerly because of sinister signs in recent educational movements. The tendency is here, born of slavery and quickened to renewed life by the crazy imperialism of the day, to regard human beings as among the material resources of a land to be trained with an eye single to future dividends. Race-prejudices, which keep brown and black men in their “places,” we are coming to regard as useful allies with such a theory, no matter how much they may dull the ambition and sicken the hearts of struggling

My pupil was a lively child, who had been spoilt and indulged, and therefore was sometimes wayward; but as she was committed entirely to my care, and no injudicious interference from any quarter ever thwarted my plans for her improvement, she soon forgot her little freaks, and became obedient and teachable. She had no great talents, no marked traits of character, no peculiar development of feeling or taste which raised her one inch above the ordinary level of childhood; but neither had she any deficiency or vice which sunk her below it. She made reasonable progress, entertained for me a vivacious, though perhaps not very profound, affection; and by her simplicity, gay prattle, and efforts to please, inspired me, in return, with a degree of attachment sufficient to make us both content in each other’s society. This, par parenthèse, will be thought cool language by persons who entertain solemn doctrines about the angelic nature of children, and the duty of those charged with their education to conceive for them an idolatrous devotion: but I am not writing to flatter parental egotism, to echo cant, or prop up humbug; I am merely telling the truth.

The influence of rationalism has indeed been so profound and pervasive that, in general, the more intelligent an educated person is, the more likely he or she now is not only to be a rationalist, but also to hold socialist views (regardless of whether he or she is sufficiently doctrinal to attach to his or her views any label, including ‘socialist’). The higher we climb up the ladder of intelligence, the more we talk with intellectuals, the more likely we are to encounter socialist convictions. Rationalists tend to be intelligent and intellectual; and intelligent intellectuals tend to be socialists. One’s initial surprise at finding that intelligent people tend to be socialists diminishes when one realises that, of course, intelligent people will tend to overvalue intelligence, and to suppose that we must owe all the advantages and opportunities that our civilisation offers to deliberate design rather than to following traditional rules, and likewise to suppose that we can, by exercising our reason, eliminate any remaining undesired features by still more intelligent reflection, and still more appropriate design and ‘rational coordination’ of our undertakings.

Of course the no-government ethics will meet with at least as many objections as the no-capital economics. Our minds have been so nurtured in prejudices as to the providential functions of government that anarchist ideas must be received with distrust. Our whole education, from childhood to the grave, nurtures the belief in the necessity of a government and its beneficial effects. Systems of philosophy have been elaborated to support this view; history has been written from this standpoint; theories of law have been circulated and taught for the same purpose. All politics are based on the same principle, each politician saying to people he wants to support him: “Give me the governmental power; I will, I can, relieve you from the hardships of your present life.” All our education is permeated with the same teachings. We may open any book of sociology, history, law, or ethics: everywhere we find government, its organisation, its deeds, playing so prominent a part that we grow accustomed to suppose that the State and the political men are everything; that there is nothing behind the big statesmen. The same teachings are daily repeated in the Press. Whole columns are filled up with minutest records of parliamentary debates, of movements of political persons. And, while reading these columns, we too often forget that besides those few men whose importance has been so swollen up as to overshadow humanity, there is an immense body of men—mankind, in fact—growing and dying, living in happiness or sorrow, labouring and consuming, thinking and creating. And yet, if we revert from the printed matter to our real life, and cast a broad glance on society as it is, we are struck with the infinitesimal part played by government in our life. Millions of human beings live and die without having had anything to do with government. Every day millions of transactions are made without the slightest interference of government; and those who enter into agreements have not the slightest intention of breaking bargains. Nay, those agreements which are not protected by government (those of the exchange, or card debts) am perhaps better kept than any others. The simple habit of keeping one's word, the desire of not losing confidence, are quite sufficient in an overwhelming majority of cases to enforce the keeping of agreements. Of course it may be said that there is still the government which might enforce them if necessary. But without speaking of the numberless cases which could not even be brought before a court, everyone who has the slightest acquaintance with trade will undoubtedly confirm the assertion that, if there were not so strong a feeling of honour in keeping agreements, trade itself would become utterly impossible.

Goodness and Reality being timeless, the best State will be the one which most nearly copies the heavenly model, by having a minimum of change and a maximum of static perfection, and its rulers should be those who best understand the eternal Good. In the second place: Plato, like all mystics, has, in his beliefs, a core of certainty which is essentially incommunicable except by a way of life. The Pythagoreans had endeavoured to set up a rule of the initiate, and this is, at bottom, what Plato desires. If a man is to be a good statesman, he must know the Good; this he can only do by a combination of intellectual and moral discipline. If those who have not gone through this discipline are allowed a share in the government, they will inevitably corrupt it. In the third place: much education is needed to make a good ruler on Plato's principles. It seems to us unwise to have insisted on teaching geometry to the younger Dionysius, tyrant of Syracuse, in order to make him a good king, but from Plato's point of view it was essential. He was sufficiently Pythagorean to think that without mathematics no true wisdom is possible. This view implies an oligarchy. In the fourth place: Plato, in common with most Greek philosophers, took the view that leisure is essential to wisdom, which will therefore not be found among those who have to work for their living, but only among those who have independent means or who are relieved by the State from anxieties as to their subsistence. This point of view is essentially aristocratic.

Notwithstanding this, it is equally true to assert that on the whole the distinct impression left by Mr. Washington’s propaganda is, first, that the South is justified in its present attitude toward the Negro because of the Negro’s degradation; secondly, that the prime cause of the Negro’s failure to rise more quickly is his wrong education in the past; and, thirdly, that his future rise depends primarily on his own efforts. Each of these propositions is a dangerous half-truth. The supplementary truths must never be lost sight of: first, slavery and race-prejudice are potent if not sufficient causes of the Negro’s position; second, industrial and common-school training were necessarily slow in planting because they had to await the black teachers trained by higher institutions,—it being extremely doubtful if any essentially different development was possible, and certainly a Tuskegee was unthinkable before 1880; and, third, while it is a great truth to say that the Negro must strive and strive mightily to help himself, it is equally true that unless his striving be not simply seconded, but rather aroused and encouraged, by the initiative of the richer and wiser environing group, he cannot hope for great success. In his failure to realize and impress this last point, Mr. Washington is especially to be criticised. His doctrine has tended to make the whites, North and South, shift the burden of the Negro problem to the Negro’s shoulders and stand aside as critical and rather pessimistic spectators; when in fact the burden belongs to the nation, and the hands of none of us are clean if we bend not our energies to righting these great wrongs.

Momo would have been delighted, except that most of the newcomers had no idea how to play. All they did was sit around looking bored and sullen and watching Momo and her friends. Sometimes they deliberately broke up the other children's games and spoiled everything. Squabbles and scuffles were frequent, though these never lasted long because Momo's presence had its usual effect on the newcomers, too, so they soon started having bright ideas themselves and joining in with a will. The trouble was, new children turned up nearly every day, some of them from distant parts of the city, and one spoilsport was enough to ruin the game for everyone else. But there was another thing that Momo couldn't quite understand - a thing that hadn't happened until very recently. More and more often these days, children turned up with all kind of toys you couldn't really play with: remote-controlled tanks that trundled to and fro but did little else, or space rockets that whizzed around on strings but got nowhere, or model robots that waddled along with eyes flashing and heads swiveling but that was all. They were highly expensive toys such as Momo's friends had never owned, still less than Momo herself. Most noticeable of all, they were so complete, down to the tiniest detail, that they left nothing at all to the imagination. Their owners would spend hours watching them, mesmerized but bored, as they trundled, whizzed, and waddled along. Finally, when that palled, they would go back to the familiar old games in which a couple of cardboard boxes, a torn tablecloth, a molehill or a handful of pebbles were quite sufficient to conjure up a whole world of make believe.

A respectable old man gives the following sensible account of the method he pursued when educating his daughter. "I endeavoured to give both to her mind and body a degree of vigour, which is seldom found in the female sex. As soon as she was sufficiently advanced in strength to be capable of the lighter labours of husbandry and gardening, I employed her as my constant companion. Selene, for that was her name, soon acquired a dexterity in all these rustic employments which I considered with equal pleasure and admiration. If women are in general feeble both in body and mind, it arises less from nature than from education. We encourage a vicious indolence and inactivity, which we falsely call delicacy; instead of hardening their minds by the severer principles of reason and philosophy, we breed them to useless arts, which terminate in vanity and sensuality. In most of the countries which I had visited, they are taught nothing of an higher nature than a few modulations of the voice, or useless postures of the body; their time is consumed in sloth or trifles, and trifles become the only pursuits capable of interesting them. We seem to forget, that it is upon the qualities of the female sex, that our own domestic comforts and the education of our children must depend. And what are the comforts or the education which a race of beings corrupted from their infancy, and unacquainted with all the duties of life, are fitted to bestow? To touch a musical instrument with useless skill, to exhibit their natural or affected graces, to the eyes of indolent and debauched young men, who dissipate their husbands' patrimony in riotous and unnecessary expenses: these are the only arts cultivated by women in most of the polished nations I had seen. And the consequences are uniformly such as may be expected to proceed from such polluted sources, private misery, and public servitude.

Propaganda of integration The less educated and informed the people to whom propaganda of agitation is addressed, the easier it is to make such propaganda. That is why it is particularly suited for use among the so-called lower classes (the proletariat) and among African peoples. There it can rely on some key words of magical import, which are believed without question even though the hearers cannot attribute any real content to them and do not fully understand them.... In contrast to this propaganda of agitation is the PROPAGANDA OF INTEGRATION — the propaganda of developed nations and characteristic of our civilization; in fact it did not eXist before the 20TH century. It is a propaganda of conformity- It is related to the fact, analyzed earlier, that in Western society it is no longer sufficient to obtain a transitory political act (such as a vote); one needs total adherence to a society's truths and behavioral patterns. As the more perfectly uniform the societv, the stronger its power and effectiveness each member should be only an organic and functional fragment of it, perfectly adapted and integrated. He must share the stereotypes, beliefs and reactions of the group: he must be an active participant in its economic, ethical, esthetic, and political doings. All his activities, all his sentiments are dependent on this collectivity. And, as he is often reminded, he can fulfill himself only through this collectivity, as a member of the group. Propaganda of integration thus aims at making the individual participate in his society in every way. It is a long-term propaganda, a self-reproducing propaganda that seeks to obtain stable behavior, to adapt the individual to his everyday life, to reshape his thoughts and behavior in terms of the permanent social setting. We can see that this propaganda is more extensive and complex than propaganda of agitation it must be permanent, for the Individual can no longer be left to himself.

the scientific rulers will provide one kind of education for ordinary men and women, and another for those who are to become holders of scientific power. Ordinary men and women will be expected to be docile, industrious, punctual, thoughtless, and contented. Of these qualities, probably contentment will be considered the most important. In order to produce it, all the researches of psycho-analysis, behaviourism, and biochemistry will be brought into play…. All the boys and girls will learn from an early age to be what is called “co-operative”, i.e., to do exactly what everybody is doing. Initiative will be discouraged in these children, and insubordination, without being punished, will be scientifically trained out of them…. Except for the one matter of loyalty to the world State and to their own order, members of the governing class will be encouraged to be adventurous and full of initiative. It will be recognized that it is their business to improve scientific technique, and to keep the manual workers contented by means of continual new amusements…. In normal cases, children of sufficient heredity will be admitted to the governing class from the moment of conception. I start with this moment rather than birth since it is from this moment and not merely the moment of birth that the treatment of the two classes will be different. If, however, by the time the child reaches the age of three it is fairly clear that he does not attain the required standard, he will be degraded at that point. [T]here would be a very strong tendency for the governing classes to become hereditary, and that after a few generations not many children would be moved from either class into the other. This is especially likely to be the case if embryological methods of improving the breed are applied to the governing class, but not to the others. In this way the gulf between the two classes as regards native intelligence will become continually wider and wider…. Assuming that both kinds of breeding are scientifically carried out, there will come to be an increasing divergence between the two types, making them in the end almost different species. (pp. 181–188, emphasis added)

Look around on your next plane trip. The iPad is the new pacifier for babies and toddlers… Parents and other passengers read on Kindles… Unbeknownst to most of us, an invisible, game-changing transformation links everyone in this picture: the neuronal circuit that underlies the brain’s ability to read is subtly, rapidly changing… As work in neurosciences indicates, the acquisition of literacy necessitated a new circuit in our species’ brain more than 6,000 years ago… My research depicts how the present reading brain enables the development of some of our most important intellectual and affective processes: internalized knowledge, analogical reasoning, and inference; perspective-taking and empathy; critical analysis and the generation of insight. Research surfacing in many parts of the world now cautions that each of these essential “deep reading” processes may be under threat as we move into digital-based modes of reading… Increasing reports from educators and from researchers in psychology and the humanities bear this out. English literature scholar and teacher Mark Edmundson describes how many college students actively avoid the classic literature of the 19thand 20th centuries because they no longer have the patience to read longer, denser, more difficult texts. We should be less concerned with students’ “cognitive impatience,” however, than by what may underlie it: the potential inability of large numbers of students to read with a level of critical analysis sufficient to comprehend the complexity of thought and argument found in more demanding texts… Karin Littau and Andrew Piper have noted another dimension: physicality. Piper, Littau and Anne Mangen’s group emphasize that the sense of touch in print reading adds an important redundancy to information – a kind of “geometry” to words, and a spatial “thereness” for text. As Piper notes, human beings need a knowledge of where they are in time and space that allows them to return to things and learn from re-examination – what he calls the “technology of recurrence”. The importance of recurrence for both young and older readers involves the ability to go back, to check and evaluate one’s understanding of a text. The question, then, is what happens to comprehension when our youth skim on a screen whose lack of spatial thereness discourages “looking back.

There is no such thing as liberalism — or progressivism, etc. There is only conservatism. No other political philosophy actually exists; by the political analogue of Gresham’s Law, conservatism has driven every other idea out of circulation. There might be, and should be, anti-conservatism; but it does not yet exist. What would it be? In order to answer that question, it is necessary and sufficient to characterize conservatism. Fortunately, this can be done very concisely. Conservatism consists of exactly one proposition, to wit: There must be in-groups whom the law protectes but does not bind, alongside out-groups whom the law binds but does not protect. There is nothing more or else to it, and there never has been, in any place or time. For millenia, conservatism had no name, because no other model of polity had ever been proposed. “The king can do no wrong.” In practice, this immunity was always extended to the king’s friends, however fungible a group they might have been. Today, we still have the king’s friends even where there is no king (dictator, etc.). Another way to look at this is that the king is a faction, rather than an individual. As the core proposition of conservatism is indefensible if stated baldly, it has always been surrounded by an elaborate backwash of pseudophilosophy, amounting over time to millions of pages. All such is axiomatically dishonest and undeserving of serious scrutiny. Today, the accelerating de-education of humanity has reached a point where the market for pseudophilosophy is vanishing; it is, as The Kids Say These Days, tl;dr . All that is left is the core proposition itself — backed up, no longer by misdirection and sophistry, but by violence. So this tells us what anti-conservatism must be: the proposition that the law cannot protect anyone unless it binds everyone, and cannot bind anyone unless it protects everyone. Then the appearance arises that the task is to map “liberalism”, or “progressivism”, or “socialism”, or whateverthefuckkindofstupidnoise-ism, onto the core proposition of anti-conservatism. No, it a’n’t. The task is to throw all those things on the exact same burn pile as the collected works of all the apologists for conservatism, and start fresh. The core proposition of anti-conservatism requires no supplementation and no exegesis. It is as sufficient as it is necessary. What you see is what you get: The law cannot protect anyone unless it binds everyone; and it cannot bind anyone unless it protects everyone.

In short, it was entirely natural that the newts stopped being a sensation, even though there were now as many as a hundred million of them; the public interest they had excited had been the interest of a novelty. They still appeared now and then in films (Sally and Andy, the Two Good Salamanders) and on the cabaret stage where singers endowed with an especially bad voice came on in the role of newts with rasping voices and atrocious grammar, but as soon as the newts had become a familiar and large-scale phenomenon the problems they presented, so to speak, were of a different character. (13) Although the great newt sensation quickly evaporated it was replaced with something that was somewhat more solid - the Newt Question. Not for the first time in the history of mankind, the most vigorous activist in the Newt Question was of course a woman. This was Mme. Louise Zimmermann, the manager of a guest house for girls in Lausanne, who, with exceptional and boundless energy, propagated this noble maxim around the world: Give the newts a proper education! She would tirelessly draw attention both to the newts' natural abilities and to the danger that might arise for human civilisation if the salamanders weren't carefully taught to reason and to understand morals, but it was long before she met with anything but incomprehension from the public. (14) "Just as the Roman culture disappeared under the onslaught of the barbarians our own educated civilisation will disappear if it is allowed to become no more than an island in a sea of beings that are spiritually enslaved, our noble ideals cannot be allowed to become dependent on them," she prophesied at six thousand three hundred and fifty seven lectures that she delivered at women's institutes all over Europe, America, Japan, China, Turkey and elsewhere. "If our culture is to survive there must be education for all. We cannot have any peace to enjoy the gifts of our civilisation nor the fruits of our culture while all around us there are millions and millions of wretched and inferior beings artificially held down in the state of animals. Just as the slogan of the nineteenth century was 'Freedom for Women', so the slogan of our own age must be 'GIVE THE NEWTS A PROPER EDUCATION!'" And on she went. Thanks to her eloquence and her incredible persistence, Mme. Louise Zimmermann mobilised women all round the world and gathered sufficient funds to enable her to found the First Newt Lyceum at Beaulieu (near Nice), where the tadpoles of salamanders working in Marseilles and Toulon were instructed in French language and literature, rhetoric, public behaviour, mathematics and cultural history. (15) The Girls' School for Newts in Menton was slightly less successful, as the staple courses in music, diet and cookery and fine handwork (which Mme. Zimmermann insisted on for primarily pedagogical reasons) met with a remarkable lack of enthusiasm, if not with a stubborn hostility among its young students. In contrast with this, though, the first public examinations for young newts was such an instant and startling success that they were quickly followed by the establishment of the Marine Polytechnic for Newts at Cannes and the Newts' University at Marseilles with the support of the society for the care and protection of animals; it was at this university that the first newt was awarded a doctorate of law.

In the contemporary world there are two classes of bad plans-the plans invented and put into practice by men who do not accept our ideal postulates, and the plans invented and put into practice by the men who accept them, but imagine that the ends proposed by the prophets can be achieved by wicked or unsuitable means. Hell is paved with good intentions, and it is probable that plans made by well-meaning people of the second class may have results no less disastrous than plans made by evil-intentioned people of the first class. Which only shows, yet once more, how right the Buddha was in classing unawareness and stupidity among the deadly sins. Let us consider a few examples of bad plans belonging to these two classes. In the first class we must place all Fascist and all specifically militaristic plans. Fascism, in the words of Mussolini, believes that "war alone brings up to its highest tension all human energy and puts the stamp of nobility upon the peoples who have the courage to meet it." Again, "a doctrine which is founded upon the harmful postulate of peace is hostile to Fascism." The Fascist, then, is one who believes that the bombardment of open towns with fire, poison and explosives (in other words, modern war) is intrinsically good. He is one who rejects the teaching of the prophets and believes that the best society is a national society living in a state of chronic hostility towards other national societies and preoccupied with ideas of rapine and slaughter. He is one who despises the non-attached individual and holds up for admiration the person who, in obedience to the boss who happens at the moment to have grabbed political power, systematically cultivates all the passions (pride, anger, envy, hatred) which the philosophers and the founders of religions have unanimously condemned as the most maleficent, the least worthy of human beings. All fascist planning has one ultimate aim: to make the national society more efficient as a war machine. Industry, commerce and finance are controlled for this purpose. The manufacture of substitutes is encouraged in order that the country may be self-sufficient in time of war. Tariffs and quotas are imposed, export bounties distributed, exchanges depreciated for the sake of gaining a momentary advantage or inflicting loss upon some rival. Foreign policy is conducted on avowedly Machiavellian principles; solemn engagements are entered into with the knowledge that they will be broken the moment it seems advantageous to do so; international law is invoked when it happens to be convenient, repudiated when it imposes the least restraint on the nation's imperialistic designs. Meanwhile the dictator's subjects are systematically educated to be good citizens of the Fascist state. Children are subjected to authoritarian discipline that they may grow up to be simultaneously obedient to superiors and brutal to those below them. On leaving the kindergarten, they begin that military training which culminates in the years of conscription and continues until the individual is too decrepit to be an efficient soldier. In school they are taught extravagant lies about the achievements of their ancestors, while the truth about other peoples is either distorted or completely suppressed. the press is controlled, so that adults may learn only what it suits the dictator that they should learn. Any one expressing un-orthodox opinions is ruthlessly persecuted. Elaborate systems of police espionage are organized to investigate the private life and opinions of even the humblest individual. Delation is encouraged, tale-telling rewarded. Terrorism is legalized. Justice is administered in secret; the procedure is unfair, the penalties barbarously cruel. Brutality and torture are regularly employed.