The Future Of Professions Quotes

I saw my life branching out before me like the green fig tree in the story. From the tip of every branch, like a fat purple fig, a wonderful future beckoned and winked. One fig was a husband and a happy home and children, and another fig was a famous poet and another fig was a brilliant professor, and another fig was Ee Gee, the amazing editor, and another fig was Europe and Africa and South America, and another fig was Constantin and Socrates and Attila and a pack of other lovers with queer names and offbeat professions, and another fig was an Olympic lady crew champion, and beyond and above these figs were many more figs I couldn't quite make out. I saw myself sitting in the crotch of this fig tree, starving to death, just because I couldn't make up my mind which of the figs I would choose. I wanted each and every one of them, but choosing one meant losing all the rest, and, as I sat there, unable to decide, the figs began to wrinkle and go black, and, one by one, they plopped to the ground at my feet.

I promise to remain faithfully beside you. I pledge to conquer faults; perfect my character. I vow to deserve you. I declare you're my dream, my fervent wish fulfilled. I offer my past wealth and future promises. I swear to keep your trust." I commit my soul's fire and my body's force. I profess I am forever bound to your heart. I proclaim I am yours.

But as we are looking toward our future, I'm not sure it matters what we want to be but rather who we want to be. Someone honest or deceitful? Someone kind or cruel? Someone loyal or unfaithful? In any profession we can elect to be any of those things. I think this assignment is not only about what we choose to do but about who we choose to be. I choose to always be loyal to myself.

To survive, to avert what we have termed future shock, the individual must become infinitely more adaptable and capable than ever before. We must search out totally new ways to anchor ourselves, for all the old roots - religion, nation, community, family, or profession - are now shaking under the hurricane impact of the accelerative thrust. It is no longer resources that limit decisions, it is the decision that makes the resources.

I bought new strings of colored lights. This served as a profession of faith in the future. I take the opportunity for such professions where and when I can invent them, since I do not yet actually feel this faith in the future.

It is extremely important to be able to make negative assertions. We must be able to say what is ‘not me’ in order to have a ‘me’. What we like has no meaning unless we know what we don’t like. Our yes has no meaning if we never say no. My chosen profession has no passion if ‘just anyone would do’. Our opinions and thoughts mean very little if there is nothing we disagree with.

He was of the opinion... that his ideas were generally misunderstood and distorted even by those who professed to be his disciples. He doubted he would be better understood in the future. He once said he felt as though he were writing for people who would think in a different way, breathe a different air of life, from that of present-day men. {Von Wright on his tutor, the great philosopher Ludwig Wittgenstein}

Whether we turn to the declarations of the past, or to the professions of the present, the conduct of the nation seems equally hideous and revolting. America is false to the past, false to the present, and solemnly binds herself to be false to the future.

The future of the world is in my classroom today, a future with the potential for good or bad... Several future presidents are learning from me today; so are the great writers of the next decades, and so are all the so-called ordinary people who will make the decisions in a democracy. I must never forget these same young people could be the thieves and murderers of the future. Only a teacher? Thank God I have a calling to the greatest profession of all! I must be vigilant every day, lest I lose one fragile opportunity to improve tomorrow.

If we leave it to professionals themselves to reinvent their workplace, are we asking the rabbits to guard the lettuce?

I saw my life branching out before me like the green fig-tree in the story. From the tip of every branch, like a fat purple fig, a wonderful future beckoned and winked. One fig was a husband and a happy home and children, and another fig was a famous poet and another fig was a brilliant professor, and another fig was Ee Gee, the amazing editor, and another fig was Europe and Africa and South America, and another fig was Constantin and Socrates and Attila and a pack of other lovers with queer names and off-beat professions, and another fig was an Olympic lady crew champion, and beyond and above these figs were many more figs I couldn’t quite make out. I saw myself sitting in the crotch of this fig-tree, starving to death, just because I couldn’t make up my mind which of the figs I would choose.

Musicians, like golfers, have to put their minds in the right place – trusting, confident, enjoying the pressure, being in present. And so forth. Otherwise, no amount of practice or “Time management” will make them better. The same is true in all professions: if you’re stuck in the Training Mindset, evaluating yourself, or thinking in the past or future, you will not perform up to your potential. You will waste a lot of time, be an inefficient performer, and likely assume you need to manage your time better. In reality you need to manage your thinking better.

We are advancing into a post-professional society.

The deeper issue here is that any changes in the work that people do tend to originate at the level of particular tasks involved, and not with the job in general terms.

People generally prefer problem-avoidance and problem-containment to problem-solving.

...the best in any profession is first a teacher

Choosing the right career is the most difficult task for a person who is multi-talented and versatile. Because its hard to decide what field to go into, when you are good at too many things.

On the lowest level, this loss of soul turns the man into the hen-pecked husband who lives with his wife as though she were his mother upon whom he is solely dependent in all things having to do with emotions and the inner life. But even the relatively positive case where the woman is the mistress of the inner domain and mother of the home who simultaneously has the responsibility for dealing with all the man's questions and problems having to do with emotions and the inner life, even this leads to a lack of emotional vitality and sterile one-sidedness in the man. He discharges only the "outer" and "rational" affairs of life, profession, politics, etc. Owing to his loss of soul, the world he has shaped becomes a patriarchal world that, in its soullessness, presents an unprecedented danger for humanity. In this context we cannot delve further into the significance of a full development of the archetypal feminine potential for a new, future society.

People have been on earth in our present form for only about 100,000 years, and in so many ways we’re still ironing out our kinks. These turtles we’ve been traveling with, they outrank us in longevity, having earned three more zeros than we. They’ve got one hundred million years of success on their resume, and they’ve learned something about how to survive in the world. And this, I think, is part of it: they have settled upon peaceful career paths, with a stable rhythm. If humans could survive another one hundred million years, I expect we would no longer find ourselves riding bulls. It’s not so much that I think animals have rights; it’s more that I believe humans have hearts and minds- though I’ve yet to see consistent, convincing proof of either. Turtles may seem to lack sense, but they don’t do senseless things. They’re not terribly energetic, yet they do not waste energy… turtles cannot consider what might happen yet nothing turtles do threatens anyone’s future. Turtles don’t think about the next generation, but they risk and provide all they can to ensure that there will be one. Meanwhile, we profess to love our own offspring above all else, yet above all else it is they from whom we daily steal. We cannot learn to be more like turtles, but from turtles we could learn to be more human. That is the wisdom carried within one hundred million years of survival. What turtles could learn from us, I can’t quite imagine.

Myriads of professing Christians nowadays seem utterly unable to distinguish things that differ. Like people afflicted with colour-blindness, they are incapable of discerning what is true and what is false, what is sound and what is unsound. If a preacher of religion is only clever and eloquent and earnest, they appear to think he is all right, however strange and heterogeneous his sermons may be. They are destitute of spiritual sense, apparently, and cannot detect error. Popery or Protestantism, an atonement or no atonement, a personal Holy Ghost or no Holy Ghost, future punishment or no future punishment, ‘high church’ or ‘low church’ or ‘broad church,’ Trinitarianism, Arianism, or Unitarianism—nothing comes amiss to them; they can swallow it all, even if they cannot digest it! Carried away by a fancied liberality and charity, they seem to think everybody is right and nobody is wrong, every clergyman is sound and none are unsound, everybody is going to be saved and nobody going to be lost. Their religion is made of negatives; and the only positive thing about them is that they dislike distinctness and think all extreme and decided and positive views are very naughty and very wrong!

In some circumstances, a focus on extrinsic rewards (money) can actually diminish effort. Most (or at least many) teachers enter their profession not because of the money but because of their love for children and their dedication to teaching. The best teachers could have earned far higher incomes if they had gone to banking. It is almost insulting to assume that they are not doing what they can to help their students learn, and that by paying them an extra $500 or $1,500, they would exert greater effort. Indeed, incentive pay can be corrosive: it reminds teachers of how bad their pay is, and those who are led thereby to focus on money may be induced to find a better paying job, leaving behind only those for whom teaching is the only alternative. (Of course, if teachers perceive themselves to be badly paid, that will undermine morale, and that will have adverse incentive effects)

I’m encouraging mine to go into professions that machines are currently bad at, and therefore seem unlikely to get automated in the near future. Recent forecasts for when various jobs will get taken over by machines identify several useful questions to ask about a career before deciding to educate oneself for it. 48 For example: • Does it require interacting with people and using social intelligence? • Does it involve creativity and coming up with clever solutions? • Does it require working in an unpredictable environment?

The drive of his own nature to keep developing prevents him from believing that anything is final and complete, yet everything he encounters behaves as though it were final and complete. He suspects that the given order of things is not as solid as it pretends to be; no thing, no self, no form, no principle, is safe, everything is undergoing an invisible but ceaseless transformation, the unsettled holds more of the future than the settled, and the present is nothing but a hypothesis that has not yet been surmounted. What better can he do than hold himself apart from the world, in the good sense exemplified by the scientist's guarded attitude toward facts that might be tempting him to premature conclusions? Hence he hesitates in trying to make something of himself; a character, a profession, a fixed mode of being, are for him concepts that already shadow forth the outlines of the skeleton, which is all that will be left of him in the end.

I don’t presume to grasp Aboriginal knowledge fully. It comes from a way of knowing the earth—an epistemology—different from that of my own culture. It speaks of being attuned to the blooming of the bitterroot, the running of the salmon, the cycles of the moon. Of knowing that we are tied to the land—the trees and animals and soil and water—and to one another, and that we have a responsibility to care for these connections and resources, ensuring the sustainability of these ecosystems for future generations and to honor those who came before. Of treading lightly, taking only what gifts we need, and giving back. Of showing humility toward and tolerance for all we are connected to in this circle of life. But what my years in the forestry profession have also shown me is that too many decision-makers dismiss this way of viewing nature and rely only on select parts of science. The impact has become too devastating to ignore. We can compare the condition of the land where it has been torn apart, each resource treated in isolation from the rest, to where it has been cared for according to the Secwepemc principal of k̓wseltktnews (translated as “we are all related”) or the Salish concept of nə́c̓aʔmat ct (“we are one”). We must heed the answers we’re being given.

To survive, to avert what we have termed future shock, the individual must become infinitely more adaptable and capable than ever before. He must search out totally new ways to anchor himself, for all the old roots—religion, nation, community, family, or profession— are now shaking under the hurricane impact of the accelerative thrust. Before he can do so, however, he must understand in greater detail how the effects of acceleration penetrate his personal life, creep into his behavior and alter the quality of existence. He must, in other words, understand transience.

A thrilling sense of having been chosen for something is the best and the only certain thing in one whose glance surveys the world for the first time. If he monitors his feelings, he finds nothing he can accept without reservation. He seeks a possible beloved but can't tell whether it's the right one; he is capable of killing without being sure that he will have to. The drive of his own nature to keep developing prevents him from believing that anything is final and complete, yet everything he encounters behaves as though it were final and complete. He suspects that the given order of things is not as solid as it pretends to be; no thing, no self, no form, no principle, is safe, everything is undergoing an invisible but ceaseless transformation, the unsettled holds more of the future than the settled, and the present is nothing but a hypothesis that has not yet been surmounted. What better can he do than hold himself apart from the world, in the good sense exemplified by the scientist's guarded attitude toward facts that might be tempting him to premature conclusions? Hence he hesitates in trying to make something of himself; a character, a profession, a fixed mode of being, are for him concepts that already shadow forth the outlines of the skeleton, which is all that will be left of him in the end.

It is interesting to note, harking back again to the exponential growth of information technology, that the hardware on which Watson ran in 2011 was said to be about the size of the average bedroom. Today, we are told, it runs on a machine that is the size of three pizza boxes, and by the early 2020s Watson will sit comfortably in a smartphone.

But in practice there is no clear reason why a division of labour in society should necessarily imply a division of moral behaviour as well.

At the other end, prospective entrants to the professions are having second thoughts about committing.

Automation is what most professionals have in mind when they think of the relevance of technology for their disciplines.

Checklists, which are a form of routinization, ‘remind us of the minimum necessary steps and make them explicit’.

One of the jobs of what we call the ‘process analyst’ (section 6.8) is to identify the level of person best suited for the range of decomposed tasks.

More people in our world, in other words, have mobile phones than toothbrushes (which perhaps speaks as much about dental hygiene as ‘pervasive computing’).

As late as 2000, Cukier and Mayer-Schönberger note, only 25 per cent of the world’s stored information was in a digital form. Today that proportion is 98 per cent.5

there be different and better ways of producing knowledge and making it available in society, methods that might not directly involve the traditional professions at all?

Put bluntly, professionals tend not to like sharing what they know with other professionals.

To put this more concretely, we argue that professional work should be decomposed, that is, broken down into its constituent ‘tasks’—

When professional work is decomposed, constituent tasks tend to be allocated to the least costly sources consistent with the quality and nature of the work involved.

This is a new division of labour, and traditional professionals sometimes struggle here because they are no longer in the driving-seat.

Instead, they have to build their own portfolios, made up of capabilities and competencies—being proficient at a range of particular tasks rather than at a specific job.

In the past, machines have taken on the grunt work, releasing professionals to focus on tasks that require their brains or dexterity.

our professions, as presently organized, often discourage self-help, self-discovery, and self-reliance;

Surgeons scan patient parts and print models of them, to practice on before operating in earnest.

This automation therefore complements but does not fundamentally change the central way in which services are delivered.

Our view is that there is nothing so special or unique about professionals’ knowledge to suggest that some of it cannot be made easily accessible and understandable on an online basis.

Technology will be the main driver of this change. And, in the long run, we will neither need nor want professionals to work in the way that they did in the twentieth century and before.

Industry and commerce are becoming increasingly complex, which means that there are more calls for professional help from lawyers, consultants, accountants, tax advisers, amongst others.

The word ‘robot’, derived from the Czech word robota, meaning ‘drudgery’ or ‘servitude’, is of more recent origin, first used in 1921, in a play, R.U.R., by the Czech author Karel Čapek.

On the raptors kept for falconry: "They talk every night, deep into the darkness. They say about how they were taken, about what they can remember about their homes, about their lineage and the great deeds of their ancestors, about their training and what they've learned and will learn. It is military conversation, really, like what you might have in the mess of a crack cavalry regiment: tactics, small arms, maintenance, betting, famous hunts, wine, women, and song. Another subject they have is food. It is a depressing thought," he continued, "but of course they are mainly trained by hunger. They are a hungry lot, poor chaps, thinking of the best restaurants where they used to go, and how they had champagne and caviar and gypsy music. Of course, they all come from noble blood." "What a shame that they should be kept prisoners and hungry." "Well, they do not really understand that they are prisoners any more than the cavalry officers do. They look on themselves as being 'dedicated to their profession,' like an order of knighthood or something of that sort. You see, the member of the Muse [where Raptors are kept for falconry] is restricted to the Raptors, and that does help a lot. They know that none of the lower classes can get in. Their screened perches do not carry Blackbirds or such trash as that. And then, as for the hungry part, they're far from starving or that kind of hunger: they're in training, you know! And like everybody in strict training, they think about food.

Nonetheless, that know-how is often unmanageable. Avoidable failures are common and persistent, not to mention demoralizing and frustrating, across many fields—from medicine to finance, business to government. And the reason is increasingly evident: the volume and complexity of what we know has exceeded our individual ability to deliver its benefits correctly, safely, or reliably.9

Lighter laptops followed (our first one had a 10mb hard disk; today one of our laptops, at about one-third of the weight, has flash storage of 1 terabyte—100,000 times larger in thirty years).

We also see intra-professional friction, when, for example, nurses take on work that used to be exclusive to doctors, or paralegals are engaged to perform tasks that formerly were the province of lawyers.

However, as Chapter 2 shows, there is a new generation of machine in action now, and these are systems (much more of which in Chapter 4) that can replace parts of, and sometimes all of, certain kinds of professional work.

Our main claim is that we are on the brink of a period of fundamental and irreversible change in the way that the expertise of these specialists is made available in society. Technology will be the main driver of this change.

Whereas automation is the use of technology to support this traditional model, innovation enables ways of making practical expertise available that simply were not possible (or even imaginable) without the systems in question.

Readers may call us radical, but if we can foresee a day when the average laptop has more processing power than all of humanity combined, then it might be time for professionals to revisit some of their current working practices.

The future - what should I do with the future? I felt like one who has climbed the brow of a great hill, and finds only a sea of mist beyond. Go forward I must; but to what goal? With what aim? With what hopes? My father had already distinctly forbidden me to adopt art as a profession. My sister, by ignoring all the purport of my last letter, as distinctly signified her own contempt for that which was to me as the life of my life. Neither loved me; both had wounded me bitterly; and I now, almost for the first time, distinctly saw how difficult a struggle lay before me. "If I become a painter," I thought, "I become so in defiance of my family; and, defying them, am alone in the wide world evermore. If, on the contrary, I yield and obey, what manner of life lies before me? The hollow life of fashionable society, into which I shall be carried as a marriageable commodity, and where I shall be expected to fulfil my duty as a daughter by securing a wealthy husband as speedily as possible. Alas! alas! what an alternative! Was it for this that I had studied and striven? Was it for this that I had built such fairy castles, and dreamt such dreams?

What’s past is past, Conrad. Now you must learn from it and move on. If I’d had your mentality, I would always have been a burlesque dancer. I never would have aspired to being a ballerina, a profession that brought me great joy. Imagine all the things you’re missing out on. Your Bride, a family, contentment. Unlike me, you can have a future—it’s out there, just waiting for you to claim it. You have so much to look forward to, if you’d just stop looking back.” This

The end of the professional era is characterized by four trends: the move from bespoke service; the bypassing of traditional gatekeepers; a shift from a reactive to a proactive approach to professional work; and the more-for-less challenge.

Beekeeping is the world’s second oldest profession. The first apiarists were the ancient Egyptians. Bees were royal symbols, the tears of Re, the sun god. In Greek mythology, Aristaeus, the god of beekeeping, was taught by nymphs to tend bees. The Bible promises a land of milk and honey. The Koran says paradise has rivers of honey for those who guard against evil. Krishna, the Hindu deity, is often shown with a blue bee on his forehead. The bee itself is considered a symbol of Christ: the sting of Justice and mercy of honey, side by side. The first voodoo dolls were molded from beeswax; an oungan might tell you to smear honey on a person to keep ghosts at bay; a manbo would make little cakes of honey, amaranth, and whiskey, which, eaten before the new moon, could show you your future. Sometimes I wonder which of my prehistoric ancestors first stuck his arm into a hole in a tree. Did he come out with a handful of honey, or a fistful of stings? Is the promise of one worth the risk of the other?

I saw my life branching out before me like the green fig tree in the story. From the tip of every branch, like a fat purple fig, a wonderful future beckoned and winked. One fig was a husband and a happy home and children, and another fig was a famous poet and another fig was a brilliant professor, and another fig was Ee Gee, the amazing editor, and another fig was Europe and Africa and South America, and another fig was Constantin and Socrates and Attila and a pack of other lovers with queer names and offbeat professions, and another fig was an Olympic lady crew champion, and beyond and above these figs were many more figs I couldn’t quite make out. I saw myself sitting in the crotch of this fig tree, starving to death, just because I couldn’t make up my mind which of the figs I would choose. I wanted each and every one of them, but choosing one meant losing all the rest, and, as I sat there, unable to decide, the figs began to wrinkle and go black, and, one by one, they plopped to the ground at my feet.

Our second objection to the professions under the grand bargain is that, by and large, the arrangement presupposes a model of professional work, especially advisory work, that rests on increasingly antiquated techniques for creating and sharing knowledge.

Many of today’s students who are training to be traditional professionals will, in due course, be engaged as knowledge engineers. These new professionals will specialize in designing certain kinds of online service—we call this the ‘knowledge engineering’ model (section 5.7).

Sometimes experts say that their knowledge cannot be articulated, that it is ‘gut reaction’ or ‘intuition’. But through introspection and with the support of ‘knowledge engineers’ (specialists in knowledge elicitation—see section 6.8), they often find that they are able to model their expertise.

The essential point was that Cicero for the first time laid out his political credo in black and white, and I can summarise it in a sentence: that politics is the most noble of all callings (“there is really no other occupation in which human virtue approaches more closely the august function of the gods”); that there is “no nobler motive for entering public life than the resolution not to be ruled by wicked men”; that no individual, or combination of individuals, should be allowed to become too powerful; that politics is a profession, not a pastime for dilettantes (nothing is worse than rule by “clever poets”); that a statesman should devote his life to studying “the science of politics, in order to acquire in advance all the knowledge that it may be necessary for him to use at some future time”; that authority in a state must always be divided; and that of the three known forms of government—monarchy, aristocracy and people—the best is a mixture of all three, for each one taken on its own can lead to disaster: kings can be capricious, aristocrats self-interested, and “an unbridled multitude enjoying unwonted power more terrifying than a conflagration or a raging sea.

At WikiHouse an open community of designers worked together, online, to draw up designs for a house capable of being printed and assembled with no training, and for less than £50,000 (an early version, WikiHouse 4.0, was built in London during September 2014, and assembled in eight days by eight volunteers).

Half of US doctors use the app known as Epocrates, a digital drug-reference resource that computerizes the task of finding out how different drugs interact. This task was once a time-consuming, often inconclusive piece of excavation from a 2,500-page drug-reference manual, known as the Physicians Desk Reference.

Of course, all during my childhood, would-be saviors tried to rescue my fellow tribal members. They wanted to rescue me. But, even then, I could only laugh at their platitudes. In those days, the cultural conservatives thought that KISS and Black Sabbath were going to impede my moral development. They wanted to protect me from sex when I had already been raped. They wanted to protect me from evil though a future serial killer had already abused me. They wanted me to profess my love for God without considering that I was the child and grandchild of men and women who’d been sexually and physically abused by generations of clergy.

For the soldier death is the future, the future his profession assigns him. Yet the idea of man’s having death for a future is abhorrent to nature. Once the experience of war makes visible the possibility of death that lies locked up in each moment, our thoughts cannot travel from one day to the next without meeting death’s face.

I laid facts out for you, Miss Wadsworth. You assumed I meant lover. You assumed he was untrustworthy, simply because of our professions. Your prejudice interfered with your ability to inquire further, to ask more specific questions, to separate fact from the fiction of your mind. You had the opportunity to clear everything up; I would not have lied to you. That was a choice you made, and did I benefit from it? Of course I did. I make no denial of the fact I’ve used this method on people before, and I will most certainly do so in the future. If you’re angry with anyone, it ought to be yourself as well. You created an illusion of the truth you wanted to see.

Over the years I have read many, many books about the future, my ‘we’re all doomed’ books, as Connie liked to call them. ‘All the books you read are either about how grim the past was or how gruesome the future will be. It might not be that way, Douglas. Things might turn out all right.’ But these were well-researched, plausible studies, their conclusions highly persuasive, and I could become quite voluble on the subject. Take, for instance, the fate of the middle-class, into which Albie and I were born and to which Connie now belongs, albeit with some protest. In book after book I read that the middle-class are doomed. Globalisation and technology have already cut a swathe through previously secure professions, and 3D printing technology will soon wipe out the last of the manufacturing industries. The internet won’t replace those jobs, and what place for the middle-classes if twelve people can run a giant corporation? I’m no communist firebrand, but even the most rabid free-marketeer would concede that market-forces capitalism, instead of spreading wealth and security throughout the population, has grotesquely magnified the gulf between rich and poor, forcing a global workforce into dangerous, unregulated, insecure low-paid labour while rewarding only a tiny elite of businessmen and technocrats. So-called ‘secure’ professions seem less and less so; first it was the miners and the ship- and steel-workers, soon it will be the bank clerks, the librarians, the teachers, the shop-owners, the supermarket check-out staff. The scientists might survive if it’s the right type of science, but where do all the taxi-drivers in the world go when the taxis drive themselves? How do they feed their children or heat their homes and what happens when frustration turns to anger? Throw in terrorism, the seemingly insoluble problem of religious fundamentalism, the rise of the extreme right-wing, under-employed youth and the under-pensioned elderly, fragile and corrupt banking systems, the inadequacy of the health and care systems to cope with vast numbers of the sick and old, the environmental repercussions of unprecedented factory-farming, the battle for finite resources of food, water, gas and oil, the changing course of the Gulf Stream, destruction of the biosphere and the statistical probability of a global pandemic, and there really is no reason why anyone should sleep soundly ever again. By the time Albie is my age I will be long gone, or, best-case scenario, barricaded into my living module with enough rations to see out my days. But outside, I imagine vast, unregulated factories where workers count themselves lucky to toil through eighteen-hour days for less than a living wage before pulling on their gas masks to fight their way through the unemployed masses who are bartering with the mutated chickens and old tin-cans that they use for currency, those lucky workers returning to tiny, overcrowded shacks in a vast megalopolis where a tree is never seen, the air is thick with police drones, where car-bomb explosions, typhoons and freak hailstorms are so commonplace as to barely be remarked upon. Meanwhile, in literally gilded towers miles above the carcinogenic smog, the privileged 1 per cent of businessmen, celebrities and entrepreneurs look down through bullet-proof windows, accept cocktails in strange glasses from the robot waiters hovering nearby and laugh their tinkling laughs and somewhere, down there in that hellish, stewing mess of violence, poverty and desperation, is my son, Albie Petersen, a wandering minstrel with his guitar and his keen interest in photography, still refusing to wear a decent coat.

If Hamlet indeed thought not too much but too wisely, then Borges' Homer (who is also Shakespeare) has thought not too well, but too endlessly. Partly Borges is satirizing Back to Methuselah, but he is also savaging his own literary idealism. Without rivalry and polemic between the Immortals there is, paradoxically, no life, and literature dies . For Borges, all theology is a division of fantastic literature. In "The Immortal" he observes with superb irony that despite their professed belief in immortality, Jews, Christians, and Moslems venerate only this world because they truly believe only in it and bind future states to it only as rewards or punishments.

I saw my life branching out before me like the green fig-tree in the story. From the tip of every branch, like a fat purple fig, a wonderful future beckoned and winked. One fig was a husband and a happy home and children, and another fig was a famous poet and another fig was a brilliant professor, and another fig was Ee Gee, the amazing editor, and another fig was Europe and Africa and South America, and another fig was Constantin and Socrates and Attila and a pack of other lovers with queer names and off-beat professions, and another fig was an Olympic lady crew champion, and beyond and above these figs were many more figs I couldn't quite make out. I saw myself sitting in the crotch of this fig-tree, starving to death, just because I couldn't make up my mind which of the figs I would choose. I wanted each and every one of them, but choosing one meant losing all the rest, and, as I sat there, unable to decide, the figs began to wrinkle and go black, and, one by one, they plopped to the ground at my feet.

There will be very few jobs for life, much less security, and very little predictability. There will be an emphasis instead on being able to learn, develop, and adapt rapidly as new roles and tasks arise. Different ways of communicating Not many decades ago professionals communicated in three ways—face-to-face, in writing, and by telephone. That was it.

Hitherto, Jack had been too busy working up his crew to pay much attention to the education of his midshipmen, but he had looked at yesterday's slips and they, with a very suspicious unanimity, had shown the Sophie in 39°2I'N, which was fair enough, but also in a longitude that she could only have reached by cleaving the mountain-range behind Valencia to a depth of thirty-seven miles. 'What do you mean by sending me this nonsense?' he asked them. It was not really an answerable question; nor were many of the others that he propounded, and they did not, in fact, attempt to answer them; but they agreed that they were not there to amuse themselves, nor for their manly beauty, but rather to learn their professions; that their journals (which they fetched) were neither accurate, full, nor up to date, and that the ship's cat would have written them better; that they would for the future pay the greatest attention to Mr Marshall's observation and reckoning; that they would prick the chart daily with him; and that no man was fit to pass for a lieutenant, let alone bear any command ('May God forgive me,' said Jack, in an internal aside) who could not instantly tell the position of his ship to within a minute – nay, to within thirty seconds. Furthermore, they would show up their journals every Sunday, cleanly and legibly written.

For example, in 2009 the British Government published, online, 700,000 individual documents that related to the expenses of British MPs. In response, the Guardian newspaper built an online platform to host these documents, and asked readers collectively to sift through them, a task too large for one person alone, and flag those that might be of interest, adding analysis if need be. A community of over 20,000 individuals engaged in what was, in effect, a public audit.

The central fact of biblical history, the birth of the Messiah, more than any other, presupposes the design of Providence in the selecting and uniting of successive producers, and the real, paramount interest of the biblical narratives is concentrated on the various and wondrous fates, by which are arranged the births and combinations of the 'fathers of God.' But in all this complicated system of means, having determined in the order of historical phenomena the birth of the Messiah, there was no room for love in the proper meaning of the word. Love is, of course, encountered in the Bible, but only as an independent fact and not as an instrument in the process of the genealogy of Christ. The sacred book does not say that Abram took Sarai to wife by force of an ardent love, and in any case Providence must have waited until this love had grown completely cool for the centenarian progenitors to produce a child of faith, not of love. Isaac married Rebekah not for love but in accordance with an earlier formed resolution and the design of his father. Jacob loved Rachel, but this love turned out to be unnecessary for the origin of the Messiah. He was indeed to be born of a son of Jacob - Judah - but the latter was the offspring, not of Rachel but of the unloved wife, Leah. For the production in the given generation of the ancestor of the Messiah, what was necessary was the union of Jacob precisely with Leah; but to attain this union Providence did not awaken in Jacob any powerful passion of love for the future mother of the 'father of God' - Judah. Not infringing the liberty of Jacob's heartfelt feeling, the higher power permitted him to love Rachel, but for his necessary union with Leah it made use of means of quite a different kind: the mercenary cunning of a third person - devoted to his own domestic and economic interests - Laban. Judah himself, for the production of the remote ancestors of the Messiah, besides his legitimate posterity, had in his old age to marry his daughter-in-law Tamar. Seeing that such a union was not at all in the natural order of things, and indeed could not take place under ordinary conditions, that end was attained by means of an extremely strange occurrence very seductive to superficial readers of the Bible. Nor in such an occurrence could there be any talk of love. It was not love which combined the priestly harlot Rahab with the Hebrew stranger; she yielded herself to him at first in the course of her profession, and afterwards the casual bond was strengthened by her faith in the power of the new God and in the desire for his patronage for herself and her family. It was not love which united David's great-grandfather, the aged Boaz, with the youthful Moabitess Ruth, and Solomon was begotten not from genuine, profound love, but only from the casual, sinful caprice of a sovereign who was growing old.

But Karl Menninger did not accept any of these answers as the right one. His answer was “diagnosis.” The first and most important task of any healer is making the right diagnosis. Without an accurate diagnosis, subsequent treatment has little effect. Or, to say it better, diagnosis is the beginning of treatment. For Karl Menninger, speaking to a group of future psychiatrists, this obviously meant that the most attention should be paid to learning the diagnostic skills of the profession. But when we take the word diagnosis in its most original and profound meaning of knowing through and through (gnosis = knowledge; dia = through and through), we can see that the first and most important aspect of all healing is an interested effort to know the patients fully, in all their joys and pains, pleasures and sorrows, ups and downs, highs and lows, which have given shape and form to their life and have led them through the years to their present situation.

As you will,” Malice agreed, not surprised at Zak’s desire to prove her wrong. Zak placed little value in wizardry, preferring the hilt of a blade to the crystal rod component of a lightning bolt. Zak moved to stand before Drizzt and handed him the coin. “Flip it.” Drizzt shrugged, wondering what this vague conversation between his mother and the weapons master was all about. Until now, he had heard nothing of any future profession being planned for him, or of this place called Sorcere. With a consenting shrug of his shoulders, he slid the coin onto his curled index finger and snapped it into the air with his thumb, easily catching it. He then held it back out to Zak and gave the weapons master a confused look, as if to ask what was so important about such an easy task. Instead of taking the coin, the weapons master pulled another from his neck-purse. “Try both hands,” he said to Drizzt, handing it to him. Drizzt shrugged again, and in one easy motion, put the coins up and caught them. Zak turned an eye on Matron Malice. Any drow could have performed that feat, but the ease with which this one executed the catch was a pleasure to observe. Keeping a sly eye on the matron, Zak produced two more coins. “Stack two on each hand and send all four up together,” he instructed Drizzt. Four coins went up. Four coins were caught. The only parts of Drizzt’s body that had even flinched were his arms. “Two-hands,” Zak said to Malice. “This one is a fighter. He belongs in Melee-Magthere.

Many humanists and artists recoil from the proposition that cultural evolution has hitherto been shaped by unconscious impersonal forces. The determined nature of the past fills them with apprehension as to the possibility of an equally determined future. But their fears are misplaced. It is only through an awareness of the determined nature of the past that we can hope to make the future less dependent on unconscious and impersonal forces. In the birth of a science of culture others profess to see the death of moral initiative. For my part, I cannot see how a lack of intelligence concerning the lawful processes that have operated so far can be the platform on which to rear a civilized future. And so in the birth of a science of culture I find the beginning not the end of moral initiative. Let the protectors of historical spontaneity beware : if the processes of cultural evolution are what I have discerned, they are morally negligent to urge others to think and act as if such processes did not exist.

I saw my life branching out before me like the green fig-tree in the story. From the tip of every branch, like a fat purple fig, a wonderful future beckoned and winked. One fig was a husband and a happy home and children, and another fig was a famous poet and another fig was a brilliant professor, and another fig was Ee Gee, the amazing editor, and another fig was Europe and Africa and South America, and another fig was Constantin and Socrates and Attila and a pack of other lovers with queer names and off-beat professions, and another fig was an Olympic lady crew champion, and beyond and above these figs were many more figs I couldn’t quite make out. I saw myself sitting in the crotch of this fig-tree, starving to death, just because I couldn’t make up my mind which of the figs I would choose. I wanted each and every one of them, but choosing one meant losing all the rest, and, as I sat there, unable to decide, the figs began to wrinkle and go black, and, one by one, they plopped to the ground at my feet.

I saw my life branching out before me like the green fig-tree in the story. From the tip of every branch, like a fat purple fig, a wonderful future beckoned and winked. One fig was a husband and a happy home and children, and another fig was a famous poet and another fig was a brilliant professor, and another fig was Ee Gee, the amazing editor, and another fig was Europe and Africa and South America, and another fig was Constantin and Socrates and Attila and a pack of other lovers with queer names and off-beat professions, and another fig was an Olympic lady crew champion, and beyond and above these figs were many more figs I couldn't quite make out. I saw myself sitting in the crotch of this fig-tree, starving to death, just because I couldn't make up my mind which of the figs I would choose. I wanted each and every one of them, but choosing one meant losing all the rest, and, as I sat there, unable to decide, the figs began to wrinkle and go black, and, one by one, they plopped to the ground at my feet.

The paradox of identity liberalism is that it paralyzes the capacity to think and act in a way that would actually accomplish the things it professes to want. It is mesmerized by symbols: achieving superficial diversity in organizations, retelling history to focus on marginal and often minuscule groups, concocting inoffensive euphemisms to describe social reality, protecting young ears and eyes already accustomed to slasher films from any disturbing encounter with alternative viewpoints. Identity liberalism has ceased being a political project and has morphed into an evangelical one. The difference is this: evangelism is about speaking truth to power. Politics is about seizing power to defend the truth… If liberals hope ever to recapture America’s imagination and become a dominant force across the country, it will not be enough to beat the Republicans at flattering the vanity of the mythical Joe Sixpack. They must offer a vision of our common destiny based on one thing that all Americans, of every background, actually share. And that is citizenship. We must relearn how to speak to citizens as citizens and to frame our appeals — including ones to benefit particular groups — in terms of principles that everyone can affirm. Ours must become a civic liberalism.

The illusionists of quantity are performing sleights of hand wherever it concerns the topic of quality. A profession that went from being second in command under the throne, to outsourced to the cheapest external providers, is perhaps one of greatest conflicts of interest society faces today, not to mention the blatant disrespect of the people quality is intended for in the first place. Quality is about ascertaining the absolute best, for the sake of all involved. It therefore, is a lofty profession combining research, science, and morality to make the best judgements for today based on the history of the past in order to most adequately prepare for an ever oncoming future. Most importantly, quality removes personal preference that is not in the best interest of all people. Thus, anyone who would launch a war on quality can be considered an enemy of mankind, as they are would be purveyors of an ultimate breach of trust and security. Until the concept of quality is reinstituted as the governing advisor in all aspects of society, sychophants will chant "more" is "better". They will sell mediocrity at top dollar, and make top profits. Mediocrity should not be the accepted, celebrated standard, it should be the rudimentary blueprint for the greatest rollouts of progress ever marked in human history.

The Republicans have successfully persuaded much of the public that they are the party of Joe Sixpack and Democrats are the party of Jessica Yogamat. The result is that today certain swaths of the country are so thoroughly dominated by the radical Republican right that certain federal laws and even constitutional protections are, practically speaking, a dead letter there. If identity liberals were thinking politically, not pseudo-politically, they would concentrate on turning that around at the local level, not on organizing yet another march in Washington or preparing yet another federal court brief. The paradox of identity liberalism is that it paralyzes the capacity to think and act in a way that would actually accomplish the things it professes to want. It is mesmerized by symbols: achieving superficial diversity in organizations, retelling history to focus on marginal and often minuscule groups, concocting inoffensive euphemisms to describe social reality, protecting young ears and eyes already accustomed to slasher films from any disturbing encounter with alternative viewpoints. Identity liberalism has ceased being a political project and has morphed into an evangelical one. The difference is this: evangelism is about speaking truth to power. Politics is about seizing power to defend the truth.

Only a fool says in his heart There is no Creator, no King of kings, Only mules would dare to bray These lethal mutterings. Over darkened minds as these The Darkness bears full sway, Fruitless, yet, bearing fruit, In their fell, destructive way. Sterile, though proliferate, A filthy progeny sees the day, When Evil, Thought and Action mate: Breeding sin, rebels and decay. The blackest deeds and foul ideals, Multiply throughout the earth, Through deadened, lifeless, braying souls, The Darkness labours and gives birth. Taking the Lord’s abundant gifts And rotting them to the core, They dress their dish and serve it out Foul seeds to infect thousands more. ‘The Tree of Life is dead!’ they cry, ‘And that of Knowledge not enough, Let us glut on the ashen apples Of Sodom and Gomorrah.’ Have pity on Thy children, Lord, Left sorrowing on this earth, While fools and all their kindred Cast shadows with their murk, And to the dwindling wise, They toss their heads and wryly smirk. The world daily grinds to dust Virtue’s fair unicorns, Rather, it would now beget Vice’s mutant manticores. Wisdom crushed, our joy is gone, Buried under anxious fears For lost rights and freedoms, We shed many bitter tears. Death is life, Life is no more, Humanity buried in a tomb, In a fatal prenatal world Where tiny flowers Are ripped from the womb, Discarded, thrown away, Inconvenient lives That barely bloomed. Our elders fare no better, Their wisdom unwanted by and by, Boarded out to end their days, And forsaken are left to die. Only the youthful and the useful, In this capital age prosper and fly. Yet, they too are quickly strangled, Before their future plans are met, Professions legally pre-enslaved Held bound by mounting student debt. Our leaders all harangue for peace Yet perpetrate the horror, Of economic greed shored up Through manufactured war. Our armies now welter In foreign civilian gore. How many of our kin are slain For hollow martial honour? As if we could forget, ignore, The scourge of nuclear power, Alas, victors are rarely tried For their woeful crimes of war. Hope and pray we never see A repeat of Hiroshima. No more! Crimes are legion, The deeds of devil-spawn! What has happened to the souls Your Divine Image was minted on? They are now recast: Crooked coins of Caesar and The Whore of Babylon. How often mankind shuts its ears To Your music celestial, Mankind would rather march To the anthems of Hell. If humanity cannot be reclaimed By Your Mercy and great Love Deservedly we should be struck By Vengeance from above. Many dread the Final Day, And the Crack of Doom For others the Apocalypse Will never come too soon. ‘Lift up your heads, be glad’, Fools shall bray no more For at last the Master comes To thresh His threshing floor.

Alfred Wight gained admission to Glasgow Veterinary College in 1933 with passes in English, French and Latin – hardly ideal subjects for a future scientist, but the situation then was very different. With comparatively few wishing to enter the veterinary profession during the years of the depression, the veterinary schools were only too pleased to welcome anyone to fill the courses. While still at Hillhead School, he had telephoned the veterinary college to tell them that, provided he gained the basic entry requirements, he would like to pursue a career in veterinary medicine. The principal himself, Dr Whitehouse, had answered the telephone. ‘Good!’ he had replied. ‘When can you start?

One way to get a life and keep it is to put energy into being an S&M (success and money) queen. I first heard this term in Karen Salmansohn’s fabulous book The 30-Day Plan to Whip Your Career Into Submission. Here’s how to do it: be a star at work. I don’t care if you flip burgers at McDonald’s or run a Fortune 500 company. Do everything with totality and excellence. Show up on time, all the time. Do what you say you will do. Contribute ideas. Take care of the people around you. Solve problems. Be an agent for change. Invest in being the best in your industry or the best in the world! If you’ve been thinking about changing professions, that’s even more reason to be a star at your current job. Operating with excellence now will get you back up to speed mentally and energetically so you can hit the ground running in your new position. It will also create good karma. When and if you finally do leave, your current employers will be happy to support you with a great reference and often leave an open door for additional work in the future. If you’re an entrepreneur, look at ways to enhance your business. Is there a new product or service you’ve wanted to offer? How can you create raving fans by making your customer service sparkle? How can you reach more people with your product or service? Can you impact thousands or even millions more? Let’s not forget the M in S&M. Getting a life and keeping it includes having strong financial health as well. This area is crucial because many women delay taking charge of their financial lives as they believe (or have been culturally conditioned to believe) that a man will come along and take care of it for them. This is a setup for disaster. You are an intelligent and capable woman. If you want to fully unleash your irresistibility, invest in your financial health now and don’t stop once you get involved in a relationship. If money management is a challenge for you, I highly recommend my favorite financial coach: David Bach. He is the bestselling author of many books, including The Automatic Millionaire, Smart Women Finish Rich, and Smart Couples Finish Rich. His advice is clear-cut and straightforward, and, most important, it works.

The life of the grownups had caught me, at first by a lock of hair or a finger, but soon it would have caught and bound me completely, the life lived according to goals, according to numbers, the life of order and jobs, or professions and examinations; soon the hour would strike for me too, soon I would be undergraduate, graduate student, minister, professor, would pay calls with a high hat and leather gloves to go with it, would no longer understand children, would perhaps envy them. But actually in my heart I didn't want any of this, I did not want to leave my world where things were good and precious. There was, to be sure, a completely secret goal for me when I thought about the future. The one thing I ardently wished for was to become a magician.

Amid the wreckage of their relationship there are still friends who feel that the rage and jealousy Diana feels towards her husband is reflection of her innermost desire to win him back. Those observers are in a minority. Most are deeply pessimistic about the future. Oonagh Toffolo notes: “I had great hopes until a year ago, now I have no hope at all. It would need a miracle. It is a great pity that these two people with so much to give to the world can’t give it together.” A similar conclusion has been reached by a friend, who has discussed Diana’s troubles with her at length. She says: “If he had done the work in the early days and forgotten about Camilla, they would have so much more going for them. However they have now reached a point of no return.” The words “there is no hope” are often repeated when friends talk about the Wales’s life together. As one of her closest friends says: “She has conquered all the challenges presented to her within the profession and got her public life down to a fine art. But the central issue is that she is not fulfilled as a woman because she doesn’t have a relationship with her husband.” The continual conflict and suspicion in their private life inevitably colours their public work. Nominally the Prince and Princess are a partnership, in reality they act independently, rather like the managing directors of rival companies. As one former member of the Wales’s Household said: “You very quickly learn to choose whose side you are on--his or hers. There is no middle course. There is a magic line that courtiers can cross once or twice. Cross it too often and you are out. That is not a basis for a stable career.

From the tip of every branch, like a fat purple fig, a wonderful future beckoned and winked. One fig was a husband and a happy home and children, and another fig was a famous poet and another fig was a brilliant professor, and another fig was Ee Gee, the amazing editor, and another fig was Europe and Africa and South America, and another fig was Constantin and Socrates and Attila and a pack of other lovers with queer names and offbeat professions, and another fig was an Olympic lady crew champion, and beyond and above these figs were many more figs I couldn’t quite make out. I saw myself sitting in the crotch of this fig tree, starving to death, just because I couldn’t make up my mind which of the figs I would choose. I wanted each and every one of them, but choosing one meant losing all the rest, and, as I sat there, unable to decide, the figs began to wrinkle and go black, and, one by one, they plopped to the ground at my feet.

From the tip of every branch, like a fat purple fig, a wonderful future beckoned and winked. One fig was a husband and a happy home and children, and another fig was a famous poet and another fig was a brilliant professor, and another fig was Ee Gee, the amazing editor, and another fig was Europe and Africa and South America, and another fig was Constantin and Socrates and Attila and a pack of other lovers with queer names and off-beat professions, and another fig was an Olympic lady crew champion, and beyond and above these figs were many more figs I couldn’t quite make out. I saw myself sitting in the crotch of this fig-tree, starving to death, just because I couldn’t make up my mind which of the figs I would choose. I wanted each and every one of them, but choosing one meant losing all the rest, and, as I sat there, unable to decide, the figs began to wrinkle and go black, and, one by one, they plopped to the ground at my feet.

I saw my life branching out before me like the green fig tree in the story. From the tip of every branch, like a fat purple fig, a wonderful future beckoned and winked. One fig was a husband and a happy home and children, and another fig was a famous poet and another fig was a brilliant professor, and another fig was E Gee, the amazing editor, and another fig was Europe and Africa and South America, and another fig was Constantin and Socrates and Attila and a pack of other lovers with queer names and offbeat professions, and another fig was an Olympic lady crew champion, and beyond and above these figs were many more figs I couldn't quite make out. I saw myself sitting in the crotch of this fig tree, starving to death, just because I couldn't make up my mind which of the figs I would choose. I wanted each and every one of them, but choosing one meant losing all the rest, and, as I sat there, unable to decide, the figs began to wrinkle and go black, and, one by one, they plopped to the ground at my feet.

No war is so sanguinary as the war of exhaustion. No plan could be more unpromising than the plan of frontal attack. Yet on these two brutal expedients the military authorities of France and Britain consumed, during three successive years, the flower of their national manhood. Moreover, the dull carnage of the policy of exhaustion did not even apply equally to the combatants. The Anglo-French offensives of 1915, 1916 and 1917 were in nearly every instance, and certainly in the aggregate, far more costly to the attack than to the German defence. It was not even a case of exchanging a life for a life. Two, and even three, British or French lives were repeatedly paid for the killing of one enemy, and grim calculations were made to prove that in the end the Allies would still have a balance of a few millions to spare. It will appear not only horrible but incredible to future generations that such doctrines should have been imposed by the military profession upon the ardent and heroic populations who yielded themselves to their orders.

What is a “pyramid?” I grew up in real estate my entire life. My father built one of the largest real estate brokerage companies on the East Coast in the 1970s, before selling it to Merrill Lynch. When my brother and I graduated from college, we both joined him in building a new real estate company. I went into sales and into opening a few offices, while my older brother went into management of the company. In sales, I was able to create a six-figure income. I worked 60+ hours a week in such pursuit. My brother worked hard too, but not in the same fashion. He focused on opening offices and recruiting others to become agents to sell houses for him. My brother never listed and sold a single house in his career, yet he out-earned me 10-to-1. He made millions because he earned a cut of every commission from all the houses his 1,000+ agents sold. He worked smarter, while I worked harder. I guess he was at the top of the “pyramid.” Is this legal? Should he be allowed to earn more than any of the agents who worked so hard selling homes? I imagine everyone will agree that being a real estate broker is totally legal. Those who are smart, willing to take the financial risk of overhead, and up for the challenge of recruiting good agents, are the ones who get to live a life benefitting from leveraged Income. So how is Network Marketing any different? I submit to you that I found it to be a step better. One day, a friend shared with me how he was earning the same income I was, but that he was doing so from home without the overhead, employees, insurance, stress, and being subject to market conditions. He was doing so in a network marketing business. At first I refuted him by denouncements that he was in a pyramid scheme. He asked me to explain why. I shared that he was earning money off the backs of others he recruited into his downline, not from his own efforts. He replied, “Do you mean like your family earns money off the backs of the real estate agents in your company?” I froze, and anyone who knows me knows how quick-witted I normally am. Then he said, “Who is working smarter, you or your dad and brother?” Now I was mad. Not at him, but at myself. That was my light bulb moment. I had been closed-minded and it was costing me. That was the birth of my enlightenment, and I began to enter and study this network marketing profession. Let me explain why I found it to be a step better. My research led me to learn why this business model made so much sense for a company that wanted a cost-effective way to bring a product to market. Instead of spending millions in traditional media ad buys, which has a declining effectiveness, companies are opting to employ the network marketing model. In doing so, the company only incurs marketing cost if and when a sale is made. They get an army of word-of-mouth salespeople using the most effective way of influencing buying decisions, who only get paid for performance. No salaries, only commissions. But what is also employed is a high sense of motivation, wherein these salespeople can be building a business of their own and not just be salespeople. If they choose to recruit others and teach them how to sell the product or service, they can earn override income just like the broker in a real estate company does. So now they see life through a different lens, as a business owner waking up each day excited about the future they are building for themselves. They are not salespeople; they are business owners.

For the future it will, I think, be essential to introduce a threeyear period of military service ; only by so doing can we ensure efficiency in the handling of new technical weapons. A threeyear period will be a great advantage to those who later propose to adopt a learned profession, for it will give them ample time to forget all the muck that was jammed into their heads at school; they will have time to discard everything which will not be of future use to them, and that, in itself, is most valuable. Everybody, for example, learns two or three foreign languages, which is a complete waste of time. The little one learns is not of the slightest use when one goes abroad. Everybody, I agree, should receive a basic education. But the whole method of instruction in secondary and higher schools is just so much nonsense. Instead of receiving a sound basic education, the student finds his head crammed with a mass of useless learning, and in the end is still ill-equipped to face life. Lucky are those who have the happy knack of being able to forget most of what they have been taught. Those who cannot forget are ripe to become professors—a race apart. And that is not intended as a compliment!

Resistance to the possibility of failure In my work helping people transition between careers, between lifestyles, and between life stages, I constantly come across resistance to being a beginner, due to an overwhelming fear of failure. If you start something new, it’s highly likely you will get things wrong along the way. There’s no doubt this is hard on the spirit as well as on the ego. It’s easy to see why so many people spend years on a track that is making them miserable now, to avoid the possibility of a mistake making them miserable in the future. This is particularly the case with people wanting to shift into a more creative way of living or earning their income from a creative profession. The risk is too high, the fear of failure too great, the ghosts of art teachers and other critics from the past too loud in their ears. But there is something they don’t realize: failing your way forward is progress. Each time you do it, you build up your store of inner wisdom, to draw on next time you need it. The “failure” does not have to be the end of the story. It can be the beginning of the next chapter, but only if you accept the imperfection, show yourself compassion, and choose to move forward.

Let us go a step farther. From the crisis of today the Church of tomorrow will emerge- a Church that has lost much. She will become small and will have to start afresh more or less from the beginning. She will no longer be able to inhabit many of the edifices she built in pros- perity. As the number of her adherents dimin- ishes, so will she lose many of her social privi- leges. In contrast to an earlier age, she will be seen much more as a voluntary society, entered only by free decision. As a small society, she will make much bigger demands on the initiative of her individual members. Undoubtedly she will discover new forms of ministry and will ordain to the priesthood approved Christians who pursue some profession. In many smaller congregations or in self-contained social groups, pastoral care will normally be provided in this fashion. Along- side this, the full-time ministry of the priesthood will be indispensable as formerly. But in all of the changes at which one might guess, the Church will find her essence afresh and with full conviction in that which was always at her center: faith in the triune God, in Jesus Christ, the Son of God made man, in the presence of the Spirit until the end of the world. In faith and prayer she will again recognize her true center and ex- perience the sacraments again as the worship of God and not as a subject for liturgical scholar- ship.

We are having a moment I don’t want to be having. When they say the heart wants what it wants, they’re talking about the poetic heart—the heart of love songs and soliloquies, the one that can break as if it were just-formed glass. They’re not talking about the real heart, the one that only needs healthy foods and aerobic exercise. But the poetic heart is not to be trusted. It is fickle and will lead you astray. It will tell you that all you need is love and dreams. It will say nothing about food and water and shelter and money. It will tell you that this person, the one in front of you, the one who caught your eye for whatever reason, is the One. And he is. And she is. The One—for right now, until his heart or her heart decides on someone else or something else. The poetic heart is not to be trusted with long-term decision-making. I know all these things. I know them the way I know that Polaris, the North Star, is not actually the brightest star in the sky—it’s the fiftieth. And still here I am with Daniel in the middle of the sidewalk, on what is almost certainly my last day in America. My fickle, nonpractical, non-future-considering, nonsensical heart wants Daniel. It doesn’t care that he’s too earnest or that he doesn’t know what he wants or that he’s harboring dreams of being a poet, a profession that leads to heartbreak and the poorhouse. I know there’s no such thing as meant-to-be, and yet here I am wondering if maybe I’ve been wrong. I close my open palm, which wants to touch him, and I walk on.

Spellbinders are characterized by pathological egotism. Such a person is forced by some internal causes to make an early choice between two possibilities: the first is forcing other people to think and experience things in a manner similar to his own; the second is a feeling of being lonely and different, a pathological misfit in social life. Sometimes the choice is either snake-charming or suicide. Triumphant repression of selfcritical or unpleasant concepts from the field of consciousness gradually gives rise to the phenomena of conversive thinking (twisted thinking), or paralogistics (twisted logic), paramoralisms (twisted morality), and the use of reversion blockades (Big Lies). They stream so profusely from the mind and mouth of the spellbinder that they flood the average person’s mind. Everything becomes subordinated to the spellbinder’s over-compensatory conviction that they are exceptional, sometimes even messianic. An ideology emerges from this conviction, true in part, whose value is supposedly superior. However, if we analyze the exact functions of such an ideology in the spellbinder’s personality, we perceive that it is nothing other than a means of self-charming, useful for repressing those tormenting selfcritical associations into the subconscious. The ideology’s instrumental role in influencing other people also serves the spellbinder’s needs. The spellbinder believes that he will always find converts to his ideology, and most often, they are right. However, they feel shock (or even paramoral indignation) when it turns out that their influence extends to only a limited minority, while most people’s attitude to their activities remains critical, pained and disturbed. The spellbinder is thus confronted with a choice: either withdraw back into his void or strengthen his position by improving the ef ectiveness of his activities. The spellbinder places on a high moral plane anyone who has succumbed to his influence and incorporated the experiential method he imposes. He showers such people with attention and property, if possible. Critics are met with “moral” outrage. It can even be proclaimed that the compliant minority is in fact the moral majority, since it professes the best ideology and honors a leader whose qualities are above average. Such activity is always necessarily characterized by the inability to foresee its final results, something obvious from the psychological point of view because its substratum contains pathological phenomena, and both spellbinding and self-charming make it impossible to perceive reality accurately enough to foresee results logically. However, spellbinders nurture great optimism and harbor visions of future triumphs similar to those they enjoyed over their own crippled souls. It is also possible for optimism to be a pathological symptom. In a healthy society, the activities of spellbinders meet with criticism effective enough to stifle them quickly. However, when they are preceded by conditions operating destructively upon common sense and social order; such as social injustice, cultural backwardness, or intellectually limited rulers sometimes manifesting pathological traits, spellbinders’ activities have led entire societies into large-scale human tragedy. Such an individual fishes an environment or society for people amenable to his influence, deepening their psychological weaknesses until they finally join together in a ponerogenic union. On the other hand, people who have maintained their healthy critical faculties intact, based upon their own common sense and moral criteria, attempt to counteract the spellbinders’ activities and their results. In the resulting polarization of social attitudes, each side justifies itself by means of moral categories. That is why such commonsense resistance is always accompanied by some feeling of helplessness and deficiency of criteria.