Transfer Knowledge Quotes

Words have a magical power. They can bring either the greatest happiness or deepest despair; they can transfer knowledge from teacher to student; words enable the orator to sway his audience and dictate its decisions. Words are capable of arousing the strongest emotions and prompting all men's actions.

Modern work demands knowledge transfer: the ability to apply knowledge to new situations and different domains. Our most fundamental thought processes have changed to accommodate increasing complexity and the need to derive new patterns rather than rely only on familiar ones. Our conceptual classification schemes provide a scaffolding for connecting knowledge, making it accessible and flexible.

Words were originally magic, and the word retains much of its old magical power even to-day. With words one man can make another blessed, or drive him to despair; by words the teacher transfers his knowledge to the pupil; by words the speaker sweeps his audience with him and determines its judgments and decisions. Words call forth effects and are the universal means of influencing human beings.

Books are the best conductors of knowledge, they transfer knowledge efficiently from one human to another with 0% knowledge loss inbetween.

breadth of training predicts breadth of transfer. That is, the more contexts in which something is learned, the more the learner creates abstract models, and the less they rely on any particular example. Learners become better at applying their knowledge to a situation they’ve never seen before, which is the essence of creativity.

It is under all circumstances an advantage to be in full possession of one's personality, otherwise the repressed elements will only crop up as a hindrance elsewhere, not just at some unimportant point, but at the very spot where we are most sensitive. If people can be educated to see the shadow-side of their nature clearly, it may be hoped that they will also learn to understand and love their fellow men better. A little less hypocrisy and a little more self-knowledge can only have good results in respect for our neighbor; for we are all too prone to transfer to our fellows the injustice and violence we inflict upon our own natures.

With words one man can make another blessed, or drive him to despair; by words the teacher transfers his knowledge to the pupil; by words the speaker sweeps his audience with him and determines its judgments and decisions. Words call forth effects and are the universal means of influencing human beings.

The approach of old school consulting companies is to sell the transfer of knowledge. They see themselves as selling information and selling advice. But at Mayflower-Plymouth we see ourselves more like a teacher in the global classroom - we teach businesses and business people how to thrive in business. We provide not just knowledge but also skills and competencies and depth of character and culture and values and habits.

Our approach to consulting is to be more like educators. For us, it's not only about selling the transfer of knowledge... It's also about teaching and equipping businesses to utilize resources and evolve into the better version of themselves so that they can add more value in the world. Our goal is to help businesses to be more capable of adding value.

When a knowledge structure is so flexible that it can be applied effectively even in new domains or extremely novel situations, it is called "far transfer.

Once upon a time, there lived a boy and a girl. The boy was eighteen and the girl sixteen. He was not unusually handsome, and she was not especially beautiful. They were just an ordinary lonely boy and an ordinary lonely girl, like all the others. But they believed with their whole hearts that somewhere in the world there lived the 100% perfect boy and the 100% perfect girl for them. Yes, they believed in a miracle. And that miracle actually happened. One day the two came upon each other on the corner of a street. “This is amazing,” he said. “I’ve been looking for you all my life. You may not believe this, but you’re the 100% perfect girl for me.” “And you,” she said to him, “are the 100% perfect boy for me, exactly as I’d pictured you in every detail. It’s like a dream.” They sat on a park bench, held hands, and told each other their stories hour after hour. They were not lonely anymore. They had found and been found by their 100% perfect other. What a wonderful thing it is to find and be found by your 100% perfect other. It’s a miracle, a cosmic miracle. As they sat and talked, however, a tiny, tiny sliver of doubt took root in their hearts: Was it really all right for one’s dreams to come true so easily? And so, when there came a momentary lull in their conversation, the boy said to the girl, “Let’s test ourselves - just once. If we really are each other’s 100% perfect lovers, then sometime, somewhere, we will meet again without fail. And when that happens, and we know that we are the 100% perfect ones, we’ll marry then and there. What do you think?” “Yes,” she said, “that is exactly what we should do.” And so they parted, she to the east, and he to the west. The test they had agreed upon, however, was utterly unnecessary. They should never have undertaken it, because they really and truly were each other’s 100% perfect lovers, and it was a miracle that they had ever met. But it was impossible for them to know this, young as they were. The cold, indifferent waves of fate proceeded to toss them unmercifully. One winter, both the boy and the girl came down with the season’s terrible inluenza, and after drifting for weeks between life and death they lost all memory of their earlier years. When they awoke, their heads were as empty as the young D. H. Lawrence’s piggy bank. They were two bright, determined young people, however, and through their unremitting efforts they were able to acquire once again the knowledge and feeling that qualified them to return as full-fledged members of society. Heaven be praised, they became truly upstanding citizens who knew how to transfer from one subway line to another, who were fully capable of sending a special-delivery letter at the post office. Indeed, they even experienced love again, sometimes as much as 75% or even 85% love. Time passed with shocking swiftness, and soon the boy was thirty-two, the girl thirty. One beautiful April morning, in search of a cup of coffee to start the day, the boy was walking from west to east, while the girl, intending to send a special-delivery letter, was walking from east to west, but along the same narrow street in the Harajuku neighborhood of Tokyo. They passed each other in the very center of the street. The faintest gleam of their lost memories glimmered for the briefest moment in their hearts. Each felt a rumbling in their chest. And they knew: She is the 100% perfect girl for me. He is the 100% perfect boy for me. But the glow of their memories was far too weak, and their thoughts no longer had the clarity of fouteen years earlier. Without a word, they passed each other, disappearing into the crowd. Forever. A sad story, don’t you think?

Look at their arts, their power of turning stone into lifelike figures, and above all, the way in which they can transfer their thoughts to white leaves, so that others, many many years hence, can read them and know all that was passing, and what men thought and did in the long bygone. Truly it is marvelous.

Modern work demands knowledge transfer: the ability to apply knowledge to new situations and different domains. Our most fundamental thought processes have changed to accommodate increasing complexity and the need to derive new patterns rather than rely only on familiar ones. Our conceptual classification schemes provide a scaffolding for connecting knowledge, making

When she woke up crying for one of her nightmares, the Kolker would stay with her, brush her hair with his hands, collect her tears in thimbles for her to drink the next morning (The only way to overcome sadness is to consume it, he said), and more than that: once her eyes closed and she fell back asleep, he was left to bear the insomnia. There was a complete transfer, like a speeding billiard ball colliding with a resting one. Should Brod feel depressed - she was always depressed - the Kolker would sit with her until he could convince her that it’s OK. It is. Really. And when she would move on with her day, he would stay behind, paralysed with a grief he couldn’t name and that wasn’t his. Should Brod become sick, it was the Kolker that would be bedridden by week’s end. Should Brod feel bored, knowing too many languages, too many facts, with too much knowledge to be happy, the Kolker would stay up all night studying her books, studying the pictures, so the next day he could try to make the kind of small talk that would please his young wife.

A good teacher knows that the best way to help students learn is to allow them to find the truth by themselves. Students don't learn by a mere transfer of knowledge, consumed through rote memorization and later regurgitated. True learning comes about through the discovery of truth, not through the imposition of an official truth.

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

The end of the world is not its destruction, but its translation into Heaven. The reinterpretation of the world is the transfer of all perception to knowledge.

Knowledge can be transferred, but not wisdom.

Children learn bullying behavior from adults, but no one talks about this transfer of destructive behavior.

I thought part of the idea of having therapy was putting one in touch with his or her feelings. And don’t give me all that about transference, and counter-transference and all that. I know what I feel. And it has nothing to do with all that. And you also feel for me. And if you don’t know that, then maybe it’s you who needs to have therapy to gain a better knowledge of yourself.

With knowledge of the diagrams you will be able to interpret many of the new feelings, sensations, ideas that will come to your mind, and transfer this interpretation to the ordinary mind. Without diagrams you will not be able to do it. They are the intermediate language which will connect the language of the higher emotional centre with our ordinary centres. At the same time this language is a kind of ladder by which we can climb from ordinary thinking to the thinking of higher emotional centre.

There is a difference between information and knowledge, and the most important role of the library is not providing access to information; it is supporting, enhancing, and facilitating the transfer of knowledge - in other words, education.

Witches the Church simply burned at the stake, but something more interesting happened to the witches’ magic plants. The plants were too precious to banish from human society, so in the decades after Pope Innocent’s fiat against witchcraft, cannabis, opium, belladonna, and the rest were simply transferred from the realm of sorcery to medicine, thanks largely to the work of a sixteenth-century Swiss alchemist and physician named Paracelsus. Sometimes called the “Father of Medicine,” Paracelsus established a legitimate pharmacology largely on the basis of the ingredients found in flying ointments. (Among his many accomplishments was the invention of laudanum, the tincture of opium that was perhaps the most important drug in the pharmacopoeia until the twentieth century.) Paracelsus often said that he had learned everything he knew about medicine from the sorceresses. Working under the rational sign of Apollo, he domesticated their forbidden Dionysian knowledge, turning the pagan potions into healing tinctures, bottling the magic plants and calling them medicines.

As ordering operators and image formers in this world of symbolic images, the archetypes thus function as the sought-for bridge between the sense perceptions and the ideas and are, accordingly, a necessary presupposition even for evolving a scientific theory of nature. However, one must guard against transferring this a priori of knowledge into the conscious mind and relating it to definite ideas capable of rational formulation.

The power of skills and knowledge is that they are transferable from one person to another. Their limitation is that they are often situation-specific — faced with an unanticipated scenario, they lose much of their power. In contrast, the power of talent is that it is transferable from situation to situation.

A little thought will make this clear. The sense of existence of a man with a massive physique must, in itself, be of the kind that embraces the whole world; for that man, considered as a object of knowledge, every-thing outside himself (including me) must necessarily be transferred onto the objective outside world experienced by his senses

The safest course for an Infinite Way student to follow is to admit freely that he does not know how to pray, how to go out or come in, or what to pray for, and then open himself in receptivity to that still small Voice which is within, closer than breathing, and let It pray through him, let It utter Its voice, let It have Its way. If you are praying for someone else, let It inform you, let It inform your patient or your student. Do not try to be Omniscience yourself in your praying, because you can be Omniscience only when you are completely absent from the personal sense of self, when you are absent from any knowledge, when you have attained that place of unknowing in which you definitely know that you do not know, and do not even want to know, but are willing and open to receive spiritual wisdom, spiritual guidance, spiritual strength. When you are praying or meditating for someone else, do not try to transfer thoughts to him, do not try to know what is right for him or best for him, but sit in a state of complete receptivity, and then let the Father function as your consciousness. You may not receive any message for your patient or student, but you do not need any. He will receive it, and he will receive it not from you, but from the Source of you. Your consciousness acts only as the instrument of contact, and you yourself may never know what the message is, or even whether any message has been received

Modern work demands knowledge transfer: the ability to apply knowledge to new situations and different domains.

Skills don’t die; only people do.

When knowledge becomes data it is no longer the indefinable matter of minds, but a commodity that can be transferred, stored, bought, or sold.

Transference makes it possible for the intellectual to be much more nationalistic - more vulgar, more silly, more malignant, more dishonest - than he could ever be on behalf of his native country, or any unit of which he had real knowledge. When one sees the slavish or boastful rubbish that is written about Stalin, the Red army, etc. by fairly intelligent and sensitive people, one realizes that this is only possible because some kind of dislocation has taken place. In societies such as ours, it is unusual for anyone describable as an intellectual to feel a very deep attachment to his own country. Public opinion - that is, the section of public opinion of which he as an intellectual is aware - will not allow him to do so.

I think it wise, and only honest, to warn you that my goal is immodest. It is not my purpose to "transfer knowledge" to you that, subsequently, you can forget again. My purpose is no less than to effectuate in each of you a noticeable, irreversable change. I want you to see and absorb calculational arguments so effective that you will never be able to forget that exposure.

When people asked if I needed any help I told them no, my friend was coming right back, but after another half hour, after every other person had trickled away, I had to concede that not even good old Saint Sebastian was coming to get me. That was when I saw how the backs of theater seats could provide a stable means of transfer. I stood and held one and then the next and the next, hopping my way to the aisle and then hopping my way up the stairs row by row, all the way back to where my wheelchair was waiting. I used the chair as a walker, pushing it through the door until I got outside and got myself seated and got myself very slowly back home in the dark. Funnily enough, this turned out to be the thing that saved me: the knowledge that I could get back by myself.

Words were originally magic, and the word retains much of its old magical power even to-day. With words one man can make another blessed, or drive him to despair; by words the teacher transfers his knowledge to the pupil; by words the speaker sweeps his audience with him and determines its judgments and decisions. Words call forth effects and are the universal means of influencing human beings. Therefore let us not underestimate the use of words in psychotherapy, and let us be satisfied if we may be auditors of the words which are exchanged between the analyst and his patient.

Knowledge can be transferred, but not wisdom. It can be found and lived, and it is possible to be carried by it. Miracles can be performed with it, but it can’t be expressed and taught with words.

The knowledge a student seeks is already inside the school bag she carries. She goes to school to transfer that knowledge inside her mind. At the end of the year, the entire bag is supposed to become part of her mind. Your ideas and beliefs about God are like a school bag you carry around. They are supposed to burn and become an integral part of you. Don’t fall in love with the bag. It is supposed to go.

Suppose your mind has 1000 files stored about supreme knowledge but your friend’s mind has capacity to store only 10 files. You can’t prove to him that you have 1000 files because you can’t transfer more than 10 files to his mind. That is the problem in interacting with people with lower awareness than you. They hit a dead end beyond which you can’t help them unless they are ready to accept and expand their limit.

Let us fool ourselves no longer. At the very moment Western nations, threw off the ancient regime of absolute government, operating under a once-divine king, they were restoring this same system in a far more effective form in their technology, reintroducing coercions of a military character no less strict in the organization of a factory than in that of the new drilled, uniformed, and regimented army. During the transitional stages of the last two centuries, the ultimate tendency of this system might b e in doubt, for in many areas there were strong democratic reactions; but with the knitting together of a scientific ideology, itself liberated from theological restrictions or humanistic purposes, authoritarian technics found an instrument at hand that h as now given it absolute command of physical energies of cosmic dimensions. The inventors of nuclear bombs, space rockets, and computers are the pyramid builders of our own age: psychologically inflated by a similar myth of unqualified power, boasting through their science of their increasing omnipotence, if not omniscience, moved by obsessions and compulsions no less irrational than those of earlier absolute systems: particularly the notion that the system itself must be expanded, at whatever eventual co st to life. Through mechanization, automation, cybernetic direction, this authoritarian technics has at last successfully overcome its most serious weakness: its original dependence upon resistant, sometimes actively disobedient servomechanisms, still human enough to harbor purposes that do not always coincide with those of the system. Like the earliest form of authoritarian technics, this new technology is marvellously dynamic and productive: its power in every form tends to increase without limits, in quantities that defy assimilation and defeat control, whether we are thinking of the output of scientific knowledge or of industrial assembly lines. To maximize energy, speed, or automation, without reference to the complex conditions that sustain organic life, have become ends in themselves. As with the earliest forms of authoritarian technics, the weight of effort, if one is to judge by national budgets, is toward absolute instruments of destruction, designed for absolutely irrational purposes whose chief by-product would be the mutilation or extermination of the human race. Even Ashurbanipal and Genghis Khan performed their gory operations under normal human limits. The center of authority in this new system is no longer a visible personality, an all-powerful king: even in totalitarian dictatorships the center now lies in the system itself, invisible but omnipresent: all its human components, even the technical and managerial elite, even the sacred priesthood of science, who alone have access to the secret knowledge by means of which total control is now swiftly being effected, are themselves trapped by the very perfection of the organization they have invented. Like the Pharoahs of the Pyramid Age, these servants of the system identify its goods with their own kind of well-being: as with the divine king, their praise of the system is an act of self-worship; and again like the king, they are in the grip of an irrational compulsion to extend their means of control and expand the scope of their authority. In this new systems-centered collective, this Pentagon of power, there is no visible presence who issues commands: unlike job's God, the new deities cannot be confronted, still less defied. Under the pretext of saving labor, the ultimate end of this technics is to displace life, or rather, to transfer the attributes of life to the machine and the mechanical collective, allowing only so much of the organism to remain as may be controlled and manipulated.

A therapist who fears dependence will tell his patient, sometimes openly, that the urge to rely is pathologic. In doing so he denigrates a cardinal tool. A parent who rejects a child's desire to depend raises a fragile person. Those children, grown to adulthood, are frequently among those who come for help. Shall we tell them again that no one can find an art to lean on, that each alone must work to ease a private sorrow? Then we shall repeat and experiment already conducted; many know its result only too well. If patient and therapist are to proceed together down a curative path, they must allow limbic regulation and its companion moon, dependence, to make the revolutionary magic. Many therapists believe that reliance fosters a detrimental dependency. Instead, they say, patients should be directed to "do it for themselves" - as if they possess everything but the wit to throw that switch and get on with their lives. But people do not learn emotional modulation as they do geometry or the names of state capitals. They absorb the skill from living in the presence of an adept external modulator, and they learn it implicitly. Knowledge leaps the gap from one mind to the other, but the learner does not experience the transferred information as an explicit strategy. Instead, a spontaneous capacity germinates and becomes a natural part of the self, like knowing how to ride a bike or tie one's shoes. The effortful beginnings fade and disappear from memory. (171)

we are speaking about cognitive meanings, which cannot be transferred into students as blood is pumped into veins. Learning the meaning of a piece of knowledge requires dialog, exchange, sharing, and sometimes compromise.

Flynn’s great disappointment is the degree to which society, and particularly higher education, has responded to the broadening of the mind by pushing specialization, rather than focusing early training on conceptual, transferable knowledge.

I lost my breath, actually fought for breath at how stunning she looked. Before I had even thought it through, I had my camera in my hand. I felt the weight transfer into my hands, and closing my eyes, I let the urge succeed. Opening my eyes, I lifted the camera to my eye. Uncapping the lens, I found the most perfect angle of my girl dancing in the waves. And I clicked. I clicked the button on the camera, my heart stuttering at every snap of the shutter, sure in the knowledge that I was capturing Poppy in this moment—happy.

Conceptual schemes are flexible, able to arrange information and ideas for a wide variety of uses, and to transfer knowledge between domains. Modern work demands knowledge transfer: the ability to apply knowledge to new situations and different domains. Our most fundamental thought processes have changed to accommodate increasing complexity and the need to derive new patterns rather than rely only on familiar ones. Our conceptual classification schemes provide a scaffolding for connecting knowledge, making it accessible and flexible.

Modern work demands knowledge transfer: the ability to apply knowledge to new situations and different domains. Our most fundamental thought processes have changed to accommodate increasing complexity and the need to derive new patterns rather than rely only on familiar ones.

35. The personal self seeks to feast on life, through a failure to perceive the distinction between the personal self and the spiritual man. All personal experience really exists for the sake of another: namely, the spiritual man. By perfectly concentrated Meditation on experience for the sake of the Self, comes a knowledge of the spiritual man. The divine ray of the Higher Self, which is eternal, impersonal and abstract, descends into life, and forms a personality, which, through the stress and storm of life, is hammered into a definite and concrete self-conscious individuality. The problem is, to blend these two powers, taking the eternal and spiritual being of the first, and blending with it, transferring into it, the self-conscious individuality of the second; and thus bringing to life a third being, the spiritual man, who is heir to the immortality of his father, the Higher Self, and yet has the self-conscious, concrete individuality of his other parent, the personal self. This is the true immaculate conception, the new birth from above, "conceived of the Holy Spirit." Of this new birth it is said: "that which is born of the Spirit is spirit: ye must be born again." Rightly understood, therefore, the whole life of the personal man is for another, not for himself. He exists only to render his very life and all his experience for the building up of the spiritual man. Only through failure to see this, does he seek enjoyment for himself, seek to secure the feasts of life for himself; not understanding that he must live for the other, live sacrificially, offering both feasts and his very being on the altar; giving himself as a contribution for the building of the spiritual man. When he does understand this, and lives for the Higher Self, setting his heart and thought on the Higher Self, then his sacrifice bears divine fruit, the spiritual man is built up, consciousness awakes in him, and he comes fully into being as a divine and immortal individuality.

Deep learning in machines is resulting in shallow knowledge in humans—an irony indeed. Cognitive skills like memory and attention span are atrophying, even as knowledge, authority and agency are being transferred from humans to machines. In effect, AI has managed to hack human psychology.

In May 1976 Arne-Sayles wrote a letter to the director of the museum, asking to borrow the head so that he could perform a magical rite of his own invention, transfer the seer’s knowledge to himself and so usher in a New Age for Mankind. To Arne-Sayles’s astonishment, the director refused.

Alas, my child,’ he said, ‘human knowledge is very limited and when I have taught you mathematics, physics, history and the three or four modern languages that I speak, you will know everything that I know; and it will take me scarcely two years to transfer all this knowledge from my mind to yours.’ ‘Two years!’ said Dantès. ‘Do you think I could learn all this in two years?’ ‘In their application, no; but the principles, yes. Learning does not make one learned: there are those who have knowledge and those who have understanding. The first requires memory, the second philosophy.

Preserving knowledge is easy. Transferring knowledge is also easy. But making new knowledge is neither easy nor profitable in the short term. Fundamental research proves profitable in the long run, and, as importantly, it is a force that enriches the culture of any society with reason and basic truth.

You can’t imagine how much of an alteration I see each day bringing about in me. ‘Send me, too,’ you will be saying, 'the things you’ve found so effectual.’ Indeed I desire to transfer every one of them to you; part of my joy in learning is that it puts me in a position to teach; nothing, however outstanding and however helpful, will ever give me any pleasure if the knowledge is to be for my benefit alone. If wisdom were offered me on the one condition that I should keep it shut away and not divulge it to anyone, I should reject it. There is no enjoying the possession of anything valuable unless one has someone to share it with.

We should not forget that before being inscribed in Western consciousness as the principle of quantification, harmony, and classical non-existence, Greek measurement was an immense social and polymorphous practice of assessment, quantification, establishing equivalences, and the search for appropriate proportions and distributions. We can see how introducing measure is linked to a whole problem of peasant indebtedness, the transfer of agricultural properties, the settlement of debts, equivalence between foodstuff or manufactured objects, urbanization, and the establishment of a State form. The institution of money appears at the heart of this practice of measurement.

If men create intelligent machines, or fantasize about them, it is either because they secretly despair of their own intelligence or because they are in danger of succumbing to the weight of a monstrous and useless intelligence which they seek to exorcize by transferring it to machines, where they can play with it and make fun of it. By entrusting this burdensome intelligence to machines we are released from any responsibility to knowledge, much as entrusting power to politicians allows us to disdain any aspiration of our own to power. If men dream of machines that are unique, that are endowed with genius, it is because they despair of their own uniqueness, or because they prefer to do without it - to enjoy it by proxy, so to speak, thanks to machines. What such machines offer is the spectacle of thought, and in manipulating them people devote themselves more to the spectacle of thought than to thought itself. It is not for nothing that they are described as 'virtual', for they put thought on hold indefinitely, tying its emergence to the achievement of a complete knowledge. The act of thinking itself is thus put off for ever. Indeed, the question of thought can no more be raised than the question of the freedom of future generations, who will pass through life as we travel through the air, strapped into their seats. These Men of Artificial Intelligence will traverse their own mental space bound hand and foot to their computers. Immobile in front of his computer, Virtual Man makes love via the screen and gives lessons by means of the teleconference. He is a physical - and no doubt also a mental cripple. That is the price he pays for being operational. Just as eyeglasses and contact lenses will arguably one day evolve into implanted prostheses for a species that has lost its sight, it is similarly to be feared that artificial intelligence and the hardware that supports it will become a mental prosthesis for a species without the capacity for thought. Artificial intelligence is devoid of intelligence because it is devoid of artifice.

A 1997 study of the consumer product design firm IDEO found that most of the company’s biggest successes originated as “combinations of existing knowledge from disparate industries.” IDEO’s designers created a top-selling water bottle, for example, by mixing a standard water carafe with the leak-proof nozzle of a shampoo container. The power of combining old ideas in new ways also extends to finance, where the prices of stock derivatives are calculated by mixing formulas originally developed to describe the motion of dust particles with gambling techniques. Modern bike helmets exist because a designer wondered if he could take a boat’s hull, which can withstand nearly any collision, and design it in the shape of a hat. It even reaches to parenting, where one of the most popular baby books—Benjamin Spock’s The Common Sense Book of Baby and Child Care, first published in 1946—combined Freudian psychotherapy with traditional child-rearing techniques. “A lot of the people we think of as exceptionally creative are essentially intellectual middlemen,” said Uzzi. “They’ve learned how to transfer knowledge between different industries or groups. They’ve seen a lot of different people attack the same problems in different settings, and so they know which kinds of ideas are more likely to work.” Within sociology, these middlemen are often referred to as idea or innovation brokers. In one study published in 2004, a sociologist named Ronald Burt studied 673 managers at a large electronics company and found that ideas that were most consistently ranked as “creative” came from people who were particularly talented at taking concepts from one division of the company and explaining them to employees in other departments. “People connected across groups are more familiar with alternative ways of thinking and behaving,” Burt wrote. “The between-group brokers are more likely to express ideas, less likely to have ideas dismissed, and more likely to have ideas evaluated as valuable.” They were more credible when they made suggestions, Burt said, because they could say which ideas had already succeeded somewhere else.

Words were originally magic, and the word retains much of its old magical power even to-day. With words one man can make another blessed, or drive him to despair; by words the teacher transfers his knowledge to the pupil; by words the speaker sweeps his audience with him and determines its judgments and decisions. Words call forth effects and are the universal means of influencing human beings. Therefore

I was an engineer with Fairbanks Morse, Mr. President. I helped design some of the engines in their locomotives before the war, but then transferred my knowledge to the engines used in the Grant and Lee tanks, many of which were sent to the British.” FDR was once again intrigued by what he heard. “The engine that pulls my train is a Fairbanks Morse locomotive.” Brock beamed. “Yes it is, sir. Engine 978.

Many intellectuals are so preoccupied with the notion that their own special knowledge exceeds the average special knowledge of millions of other people that they overlook the often far more consequential fact that their mundane knowledge is not even one-tenth of the total mundane knowledge of those millions. However, to many among the intelligentsia, transferring decisions from the masses to people like themselves is transferring decisions from where there is less knowledge to where there is more knowledge. That is the fatal fallacy behind much that is said and done by intellectuals, including the repeated failures of central planning and other forms of social engineering which concentrate power in the hands of people with less total knowledge but more presumptions, based on their greater average knowledge of a special kind.

totality, the picture is in line with a classic research finding that is not specific to music: breadth of training predicts breadth of transfer. That is, the more contexts in which something is learned, the more the learner creates abstract models, and the less they rely on any particular example. Learners become better at applying their knowledge to a situation they’ve never seen before, which is the essence of creativity.

In totality, the picture is in line with a classic research finding that is not specific to music: breadth of training predicts breadth of transfer. That is, the more contexts in which something is learned, the more the learner creates abstract models, and the less they rely on any particular example. Learners become better at applying their knowledge to a situation they’ve never seen before, which is the essence of creativity.

A New Theory of Biology,” was the title of the paper which Mustapha Mond had just finished reading. He sat for some time, meditatively frowning, then picked up his pen and wrote across the title-page: “The author’s mathematical treatment of the conception of purpose is novel and highly ingenious, but heretical and, so far as the present social order is concerned, dangerous and potentially subversive. Not to be published.” He underlined the words. “The author will be kept under supervision. His transference to the Marine Biological Station of St. Helena may become necessary.” A pity, he thought, as he signed his name. It was a masterly piece of work. But once you began admitting explanations in terms of purpose—well, you didn’t know what the result might be. It was the sort of idea that might easily decondition the more unsettled minds among the higher castes—make them lose their faith in happiness as the Sovereign Good and take to believing, instead, that the goal was somewhere beyond, somewhere outside the present human sphere; that the purpose of life was not the maintenance of well-being, but some intensification and refining of consciousness, some enlargement of knowledge. Which was, the Controller reflected, quite possibly true. But not, in the present circumstance, admissible.

A good exercise session leaves an athlete person gasping for air, sweating, and exhausted, and so is writing and drawing for writers and artists, but the brain is what pants and feels exhaustion. Writing and drawing are a great mental effort that equals tiring physical training. When you write and draw, you need to use all your brain muscles to transfer your ideas into the paper. Concentration, knowledge, experience, creativity, imagination, all unite, trying hard to finish a text or an art piece.

In comparison with the justice exercised with sovereign power by traditional chiefs, the kings of justice, by the powerful of crooked judgments, Hesiodic justice, going from the decree of Zeus to the order of the world, and from this to peasant vigilance and exactness, to the interplay of good understanding and debts repaid, calls for a whole transfer of sovereignty. Calls for it, but does not record it, for at the time of Works and Days justice is institutionalized only in the hands of the kings of justice.

Frequency is translated into chemistry. The vibratory pitch of your attitude at any given moment is transferred to your DNA and quickly becomes your reality. Knowing this you have the freedom to choose how you design your life. It is you who designs your own health, your own relationships, and your own inner fulfilment. The second golden rule comes in the form of another caution; that we need to be very careful about using our knowledge (consciously or unconsciously) as a weapon. In our relationships we can all too easily point out the Shadows of others. Our ego can get a hold of knowledge and use it to try and help someone else, when in fact your urge to help the other has become a distraction from your own process. If you wish to truly help others, then you would do best to forget their Shadows altogether and contemplate their Gifts and Siddhis. If they are caught in a Shadow pattern then give them the frequency of their Siddhi as a response. Model the higher frequencies of others for others. The Shadows are for you alone!

Smart clients say that the best way to use McKinsey is not to let them insinuate themselves—to prohibit walking the halls of the client’s offices looking for new business. Jamie Dimon of JPMorgan Chase, for example, will hire McKinsey, but for one-off projects in which the entire body of knowledge generated is transferred to JPMorgan Chase at the end of the project. The firm’s operating committee has to approve any consulting engagement, and the JPMorgan Chase executives don’t take just any consultants; they pick and choose the specific people they want on the project.

Pienemann (1999, 2003) developed processability theory on the basis of research with learners of different languages in a variety of settings, both instructional and informal. One important aspect of his theory is the integration of developmental sequences with first language influence. He argues that his theory explains why learners do not simply transfer features from their first language at early stages of acquisition. Instead, they have to develop a certain level of processing capacity in the second language before they can use their knowledge of the features that already exist in their first language.

9And so,  rfrom the day we heard,  swe have not ceased to pray for you, asking that  tyou may be filled with the knowledge of his will in all  uspiritual wisdom and understanding, 10so as  vto walk in a manner worthy of the Lord,  wfully pleasing to him:  xbearing fruit in every good work and increasing in the knowledge of God; 11 ybeing strengthened with all power, according to his glorious might, for  zall endurance and patience  awith joy; 12 bgiving thanks [4] to the Father, who has qualified you [5] to share in  cthe inheritance of the saints in light. 13He  dhas delivered us from  ethe domain of darkness and transferred us to  fthe kingdom of  ghis beloved Son, 14 hin whom we have redemption, the forgiveness of sins.

Freud eventually developed his theory of transference, one that would play a key role in his method of treating emotional disorders and that still today gives us some insight into how we choose both our friends and the person we marry. Feelings in relationships as we now understand them run on a double track. We react and relate to another person not only on the basis of how we consciously experience that person, but also on the basis of our unconscious experience in reference to our past relationships with significant people in infancy and childhood—particularly parents and other family members. We tend to displace our feelings and attitudes from these past figures onto people in the present, especially if someone has features similar to a person in the past. An individual may, therefore, evoke intense feelings in us—strong attraction or strong aversion—totally inappropriate to our knowledge of or experience with that person. This process may, to varying degrees, influence our choice of a friend, roommate, spouse, or employer. We all have the experience of seeing someone we have never met who evokes in us strong feelings. According to the theory of transference, this occurs because something about that person—the gait, the tilt of the head, a laugh, or some other feature—recalls a significant figure in our early childhood. Sometimes a spouse or a superior we work under will provoke in us a reaction far more intense than the circumstances warrant. A gesture or tone of voice may reactivate early negative feelings we experienced toward an important childhood figure. *

Joy and sadness, vivacity and obtuseness are data of introspection, and when we invest landscapes or other people with these states, it is because we have observed in ourselves the coincidence between these internal perceptions and the external signs associated with them by the accidents of our constitution. Perception thus impoverished becomes purely a matter of knowledge, a progressive noting down of qualities and of their most habitual distribution, and the perceiving subject approaches the world as the scientist approaches his experiments. If on the other hand we admit that all these ‘projections’, all these ‘associations’, all these ‘transferences’ are based on some intrinsic characteristic of the object, the ‘human world’ ceases to be a metaphor and becomes once more what it really is, the seat and as it were the homeland of our thoughts.

There is a crisis in contemporary mathematics, and anybody who has not noticed it is being willfully blind. The crisis is due to our neglect of philosophical issues. The courses in the foundations of mathematics as taught in our universities emphasize the mathematical analysis of formal systems, at the expense of philosophical substance. Thus it is the mathematical profession that tends to equate philosophy with the study of formal systems, which require knowledge of technical theorems for comprehension. They do not want to learn yet another branch of mathematics and therefore leave the philosophy to the experts. As a consequence, we prove these theorems and we do not know what they mean. The job of proving theorems is not impeded by inconvenient inquires into their meaning or purpose. In order to resolve one aspect of this crisis, emphasis will have to be transferred from the mechanics of the assembly line which keeps grinding out the theorems, to an examination of what is being proved.

You must retire to these pursuits which are quieter, safer and more important. Do you think it is the same thing whether you are overseeing the transfer of corn into granaries, unspoilt by the dishonesty and carelessness of the shippers, and taking care that it does not get damp and then ruined through heat, and that it tallies in measure and weight; or whether you take up these sacred and lofty studies, from which you will learn the substance of god, and his will, his mode of life, his shape; what fate awaits your soul; where nature lays us to rest when released from our bodies; what is the force which supports all the heaviest elements of this world at the centre, suspends the light elements above, carries fire to the highest part, and sets the stars in motion with their proper changes – and learn other things in succession which are full of tremendous marvels? You really should leave the ground and turn your thoughts to these studies. Now while the blood is hot you should make your way with vigour to better things. In this kind of life you will find much that is worth your study: the love and practice of the virtues, forgetfulness of the passions, the knowledge of how to live and die, and a life of deep tranquillity.

No one was more curious and excited about other cultures and peoples than Caroline. She sometimes still remembered facts about cultures, ancient secrets and rituals, sites of ruins that excited her when she talked about them. But her knowledge was partial where it had once been whole, her frequency of recall erratic and often fuzzy, like a station she couldn’t quite get tuned in on the dial so that it was clear. The drugs that had been given her on the night she was gang-raped in Cozumel had scrambled her memories permanently, and sent her knowledge into dark scattered corners where she could no longer access them at will. Most of the time, she couldn’t access them at all. When she did remember, she wrote it down on little notes she kept in her pockets. She had an I-Phone now, and sometimes she would transfer some of the notes to there, and to an I-Pad we kept around Sweet Caroline for that purpose. But Caroline still kept her paper notes, not trusting technology any more than I did. She took no chances, except the chance she’d taken on me, trusting me, letting me love her. From the outside, it might have appeared as though she needed me more than I needed her, but only to those who didn’t know I’d crossed a moral line from which I might never have returned had it not been for the strength and spirit of Caroline.

What the world-wide Web did to the demotic character is hard to define. It made still more general the nerveless mode of existence – sitting and staring – and thus further isolated the individual. It enlarged the realm of abstraction; to command the virtual reduces the taste for the concrete. At the same time, the contents of the Internet were the same old items in multiplied confusion. That a user had ‘the whole world of knowledge at his disposal’ was one of those absurdities like the belief that ultimately computers would think – it will be time to say so when a computer makes an ironic answer. ‘The whole world of knowledge’ could be at one’s disposal only if one already knew a great deal and wanted further information to turn into knowledge after gauging its value. The Internet dispensed error and misinformation with the same impartiality as other data, the best transferred from books in libraries. The last 20C report on the working of the “world-wide web” was that its popularity was causing traffic jams on the roads to access and that the unregulated freedom to contribute to its words, numbers, ideas, pictures, and foolishness was creating chaos—in other words, duplicating the world in electronic form. The remaining advantage of the real world was that its contents were scattered over a wide territory and one need not be aware of more than one’s mind had room for.

Now his grandfather’s actions were adding to his unwanted notoriety. The death of Ian’s father had evidently caused the old duke to feel some belated request for the estrangement, and for the last twelve years he’d been writing to Ian periodically. At first he had pleaded with Ian to come and visit him at Stanhope. When Ian ignored his letters, he’d tried bribing him with promises to name Ian his legitimate heir. Those letters had gone unanswered, and for the last two years the old man’s silence had misled Ian into thinking he’d given up. Four months ago, however, another letter bearing Stanhope’s ducal crest had been delivered to Ian, and this one infuriated him. The old man had imperiously given Ian four months in which to appear at Stanhope and meet with him to discuss arrangements for the transfer of six estates-estates that would have been Ian’s father’s inheritance had the duke not disowned him. According to the letter, if Ian did not appear, the duke planned to proceed without him, publicly naming him his heir. Ian had written to his grandfather for the first time in his life; the note had been short and final. It was also eloquent proof that Ian Thornton was as unforgiving as his grandfather, who’d rejected his own son for two decades: Try it and you’ll look a fool. I’ll disclaim all knowledge of any relationship with you, and if you still persist, I’ll let your title and your estates rot.

When General Genius built the first mentar [Artificial Intelligence] mind in the last half of the twenty-first century, it based its design on the only proven conscious material then known, namely, our brains. Specifically, the complex structure of our synaptic network. Scientists substituted an electrochemical substrate for our slower, messier biological one. Our brains are an evolutionary hodgepodge of newer structures built on top of more ancient ones, a jury-rigged system that has gotten us this far, despite its inefficiency, but was crying out for a top-to-bottom overhaul. Or so the General genius engineers presumed. One of their chief goals was to make minds as portable as possible, to be easily transferred, stored, and active in multiple media: electronic, chemical, photonic, you name it. Thus there didn't seem to be a need for a mentar body, only for interchangeable containers. They designed the mentar mind to be as fungible as a bank transfer. And so they eliminated our most ancient brain structures for regulating metabolic functions, and they adapted our sensory/motor networks to the control of peripherals. As it turns out, intelligence is not limited to neural networks, Merrill. Indeed, half of human intelligence resides in our bodies outside our skulls. This was intelligence the mentars never inherited from us. ... The genius of the irrational... ... We gave them only rational functions -- the ability to think and feel, but no irrational functions... Have you ever been in a tight situation where you relied on your 'gut instinct'? This is the body's intelligence, not the mind's. Every living cell possesses it. The mentar substrate has no indomitable will to survive, but ours does. Likewise, mentars have no 'fire in the belly,' but we do. They don't experience pure avarice or greed or pride. They're not very curious, or playful, or proud. They lack a sense of wonder and spirit of adventure. They have little initiative. Granted, their cognition is miraculous, but their personalities are rather pedantic. But probably their chief shortcoming is the lack of intuition. Of all the irrational faculties, intuition in the most powerful. Some say intuition transcends space-time. Have you ever heard of a mentar having a lucky hunch? They can bring incredible amounts of cognitive and computational power to bear on a seemingly intractable problem, only to see a dumb human with a lucky hunch walk away with the prize every time. Then there's luck itself. Some people have it, most don't, and no mentar does. So this makes them want our bodies... Our bodies, ape bodies, dog bodies, jellyfish bodies. They've tried them all. Every cell knows some neat tricks or survival, but the problem with cellular knowledge is that it's not at all fungible; nor are our memories. We're pretty much trapped in our containers.

Psychoanalysis has suffered the accusation of being “unscientific” from its very beginnings (Schwartz, 1999). In recent years, the Berkeley literary critic Frederick Crews has renewed the assault on the talking cure in verbose, unreadable articles in the New York Review of Books (Crews, 1990), inevitably concluding, because nothing else really persuades, that psychoanalysis fails because it is unscientific. The chorus was joined by philosopher of science, Adolf Grunbaum (1985), who played both ends against the middle: to the philosophers he professed specialist knowledge of psychoanalysis; to the psychoanalysts he professed specialist knowledge of science, particularly physics. Neither was true (Schwartz, 1995a,b, 1996a,b, 2000). The problem that mental health clinicians always face is that we deal with human subjectivity in a culture that is deeply invested in denying the importance of human subjectivity. Freud’s great invention of the analytic hour allows us to explore, with our clients, their inner worlds. Can such a subjective instrument be trusted? Not by very many. It is so dangerously close to women’s intuition. Socalled objectivity is the name of the game in our culture. Nevertheless, 100 years of clinical practice have shown psychoanalysis and psychotherapy not only to be effective, but to yield real understandings of the dynamics of human relationships, particularly the reality of transference–countertransference re-enactments now reformulated by our neuroscientists as right brain to right brain communication (Schore, 1999).

The Pirates' most advanced and widely discussed technological innovation is an online system called LiquidFeedback, which allows the party to better understand what its members think about issues of the day. Here is how it works: Any member of the party can register (with the optino of using a pseudonym) with LiquidFeedback and propose that the Pirates should do x. If more than 10 percent of other members find this proposal intriguing, it passes to the next stage, in which party members can vote for or against it. After the proposal has been submitted, and before it has moved to the voting stage, other party members can launch counterproposals on a similar subject or make suggestions about how to improve the original one. What's interesting is that party members can transfer their votes to those they consider more knowledgeable about a given subject; thus, someone recognized as an expert on transportation policy might end up casting ten votes rather than one. To prevent some such experts from accumulating and abusing power, transferred votes can be recalled to their original "ownders." The votes cast in LiquidFeedback are not bniding; they simply inform party officials about the views of the grass roots. Big policy proposals are still discussed and voted upon at the party congress. LiquidFeedback thus aims to provide the intellectual inputs to the Pirates' work; the outputs are still determined by rather conventional means. This all sounds great in theory...but the reality is much grimmer. In one German region, reports Der Spiegel, the Pirates used LiquidFeedback to gather general opinions on only two issues, while only twenty votes were cast in the controversial law on circumcision.

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How exactly the debt should be funded was to be the most inflammatory political issue. During the Revolution, many affluent citizens had invested in bonds, and many war veterans had been paid with IOUs that then plummeted in price under the confederation. In many cases, these upright patriots, either needing cash or convinced they would never be repaid, had sold their securities to speculators for as little as fifteen cents on the dollar. Under the influence of his funding scheme, with government repayment guaranteed, Hamilton expected these bonds to soar from their depressed levels and regain their full face value. This pleasing prospect, however, presented a political quandary. If the bonds appreciated, should speculators pocket the windfall? Or should the money go to the original holders—many of them brave soldiers—who had sold their depressed government paper years earlier? The answer to this perplexing question, Hamilton knew, would define the future character of American capital markets. Doubtless taking a deep breath, he wrote that “after the most mature reflection” about whether to reward original holders and punish current speculators, he had decided against this approach as “ruinous to public credit.”25 The problem was partly that such “discrimination” in favor of former debt holders was unworkable. The government would have to track them down, ascertain their sale prices, then trace all intermediate investors who had held the debt before it was bought by the current owners—an administrative nightmare. Hamilton could have left it at that, ducking the political issue and taking refuge in technical jargon. Instead, he shifted the terms of the debate. He said that the first holders were not simply noble victims, nor were the current buyers simply predatory speculators. The original investors had gotten cash when they wanted it and had shown little faith in the country’s future. Speculators, meanwhile, had hazarded their money and should be rewarded for the risk. In this manner, Hamilton stole the moral high ground from opponents and established the legal and moral basis for securities trading in America: the notion that securities are freely transferable and that buyers assume all rights to profit or loss in transactions. The knowledge that government could not interfere retroactively with a financial transaction was so vital, Hamilton thought, as to outweigh any short-term expediency. To establish the concept of the “security of transfer,” Hamilton was willing, if necessary, to reward mercenary scoundrels and penalize patriotic citizens. With this huge gamble, Hamilton laid the foundations for America’s future financial preeminence.

Five minutes later he was out of there. About thirty seconds to do the job, and three minutes thirty to cover his tracks. He could have done anything he liked in the virtual structure, more or less. He could have transferred ownership of the entire organization into his own name, but he doubted if that would have gone unnoticed. He didn’t want it anyway. It would have meant responsibility, working late nights at the office, not to mention massive and time-consuming fraud investigations and a fair amount of time in jail. He wanted something that nobody other than the computer would notice: that was the bit that took thirty seconds. The thing that took three minutes thirty was programming the computer not to notice that it had noticed anything. It had to want not to know about what Ford was up to, and then he could safely leave the computer to rationalize its own defenses against the information’s ever emerging. It was a programming technique that had been reverse-engineered from the sort of psychotic mental blocks that otherwise perfectly normal people had been observed invariably to develop when elected to high political office. The other minute was spent discovering that the computer system already had a mental block. A big one. He would never have discovered it if he hadn’t been busy engineering a mental block himself. He came across a whole slew of smooth and plausible denial procedures and diversionary subroutines exactly where he had been planning to install his own. The computer denied all knowledge of them, of course, then blankly refused to accept that there was anything even to deny knowledge of and was generally so convincing that even Ford almost found himself thinking he must have made a mistake. He was impressed. He was so impressed, in fact, that he didn’t bother to install his own mental block procedures, he just set up calls to the ones that were already there, which then called themselves when questioned, and so on. He quickly set about debugging the little bits of code he had installed himself, only to discover they weren’t there. Cursing, he searched all over for them, but could find no trace of them at all. He was just about to start installing them all over again when he realized that the reason he couldn’t find them was that they were working already. He grinned with satisfaction. He tried to discover what the computer’s other mental block was all about, but it seemed, not unnaturally, to have a mental block about it. He could no longer find any trace of it at all, in fact; it was that good. He wondered if he had been imagining it. He wondered if he had been imagining that it was something to do with something in the building, and something to do with the number thirteen. He ran a few tests. Yes, he had obviously been imagining it.

Today, such studies are illegal. Medical scientists cannot offer inducements like pardons to persuade prisoners to take part in their studies. Although they can award small cash payments to research subjects, they are forbidden from giving anyone so much money or such tempting favors that their compensations might constitute what ethicists term an inappropriate inducement, an irresistible temptation to join the study. Now, more than eighty years after the 1918 flu, people enter studies for several reasons—to get free medical care, to get an experimental drug that, they hope, might cure them of a disease like cancer or AIDS, or to help further scientific knowledge. In theory at least, study participants are supposed to be true volunteers, taking part in research of their own free will. But in 1918, such ethical arguments were rarely considered. Instead, the justification for a risky study with human beings was that it was better to subject a few to a great danger in order to save the many. Prisoners were thought to be the ideal study subjects. They could offer up their bodies for science and, if they survived, their pardons could be justified because they gave something back to society. The Navy inmates were perfect for another reason. Thirty-nine of them had never had influenza, as far as anyone knew. So they might be uniquely susceptible to the disease. If the doctors wanted to deliberately transmit the 1918 flu, what better subjects? Was influenza really so easily transmitted? the doctors asked. Why did some people get it and others not? Why did it kill the young and healthy? Could the wartime disruptions and movements of troops explain the spread of the flu? If it was as contagious as it seemed, how was it being spread? What kind of microorganism was causing the illness? The normal way to try to answer such questions would be to study the spread of the disease in animals. Give the disease to a few cages of laboratory rats, or perhaps to some white rabbits. Isolate whatever was causing the illness. Show how it spread and test ways to protect animals—and people—against the disease. But influenza, it seemed, was a uniquely human disease. No animal was known to be susceptible to it. Medical researchers felt they had no choice but to study influenza in people. Either the Navy doctors were uncommonly persuasive or the enticement of a pardon was overwhelmingly compelling. For whatever reason, the sixty-two men agreed to be subjects in the medical experiment. And so the study began. First the sailors were transferred to a quarantine station on Gallops Island in Boston Harbor. Then the Navy doctors did their best to give the men the flu. Influenza is a respiratory disease—it is spread from person to person, presumably carried on droplets of mucus sprayed in the air when sick people cough or sneeze, or carried on their hands and spread when the sick touch the healthy. Whatever was causing the flu should be present in mucus taken from the ill. The experiments, then, were straightforward. The Navy doctors collected mucus from men who were desperately ill with the flu, gathering thick viscous secretions from their noses and throats. They sprayed mucus from flu patients into the noses and throats of some men, and dropped it into other men’s eyes. In one attempt, they swabbed mucus from the back of the nose of a man with the flu and then directly swabbed that mucus into the back of a volunteer’s nose.

Two kinds of development help explain how a readiness built up to kill all Jews, including women and children. One is a series of “dress rehearsals” that served to lower inhibitions and provided trained personnel hardened for anything. First came the euthanasia of incurably ill and insane Germans, begun on the day when World War II began. Nazi eugenics theory had long provided a racial justification for getting rid of “inferior” persons. War provided a broader justification for reducing the drain of “useless mouths” on scarce resources. The “T-4” program killed more than seventy thousand people between September 1939 and 1941, when, in response to protests from the victims’ families and Catholic clergy, the matter was left to local authorities. Some of the experts trained in this program were subsequently transferred to the occupied east, where they applied their mass killing techniques to Jews. This time, there was less opposition. The second “dress rehearsal” was the work of the Einsatzgruppen, the intervention squads specially charged with executing the political and cultural elite of invaded countries. In the Polish campaign of September 1939 they helped wipe out the Polish intelligentsia and high civil service, evoking some opposition within the military command. In the Soviet campaign the Einsatzgruppen received the notorious “Commissar Order” to kill all Communist Party cadres as well as the Jewish leadership (seen as identical in Nazi eyes), along with Gypsies. This time the army raised no objections. The Einsatzgruppen subsequently played a major role, though they were far from alone, in the mass killings of Jewish women and children that began in some occupied areas in fall 1941. A third “dress rehearsal” was the intentional death of millions of Soviet prisoners of war. It was on six hundred of them that the Nazi occupation authorities first tested the mass killing potential of the commercial insecticide Zyklon-B at Auschwitz on September 3, 1941. Most Soviet prisoners of war, however, were simply worked or starved to death. The second category of developments that helped prepare a “willingness to murder” consisted of blockages, emergencies, and crises that made the Jews become a seemingly unbearable burden to the administrators of conquered territories. A major blockage was the failure to capture Moscow that choked off the anticipated expulsion of all the Jews of conquered eastern Europe far into the Soviet interior. A major emergency was shortages of food supplies for the German invasion force. German military planners had chosen to feed the invasion force with the resources of the invaded areas, in full knowledge that this meant starvation for local populations. When local supplies fell below expectations, the search for “useless mouths” began. In the twisted mentality of the Nazi administrators, Jews and Gypsies also posed a security threat to German forces. Another emergency was created by the arrival of trainloads of ethnic Germans awaiting resettlement, for whom space had to be made available. Faced with these accumulating problems, Nazi administrators developed a series of “intermediary solutions.” One was ghettos, but these proved to be incubators for disease (an obsession with the cleanly Nazis), and a drain on the budget. The attempt to make the ghettos work for German war production yielded little except another category of useless mouths: those incapable of work. Another “intermediary solution” was the stillborn plan, already mentioned, to settle European Jews en masse in some remote area such as Madagascar, East Africa, or the Russian hinterland. The failure of all the “intermediary solutions” helped open the way for a “final solution”: extermination.

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Revisiting content over time and in different contexts also encourages transfer of knowledge by preventing learned information from being tied to specific situations or contexts (Salomon & Perkins, 1989).

Rather than a story of sin, Genesis 2–3 explicitly relates a transferal of the knowledge of good and evil from the deity to the humans.

He was a guru in the true sense of the word, its Hindi meaning: a person who not only transfers knowledge but who also is a friend and spiritual guide for his students.

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Extended kinship groups - sometimes located on one plantation, more commonly extended over several - became the central units of slave life, ordering society, articulating values, and delineating identity by defining the boundaries of trust. They also became the nexus for incorporating the never-ending stream of arrivals from the seaboard states into the new society, cushioning the horror of the Second Middle Passage, and socializing the deportees to the realities of life on the plantation frontier. Playing the role of midwives, the earlier arrivals transformed strangers into brothers and sisters, melding the polyglot immigrants into one. In defining obligations and responsibilities, the family became the centerpole of slave life. The arrival of the first child provided transplanted slaves with the opportunity to link the world they had lost to the world that had been forced upon them. In naming their children for some loved one left behind, pioneer slaves restored the generational linkages for themselves and connected their children with grandparents they would never know. Some pioneer slaves reached back beyond their parents' generation, suggesting how slavery's long history on mainland North America could be collapsed by a single act. Along the same mental pathways that joined the charter and migration generations flowed other knowledge. Rituals carried from Africa might be as simple as the way a mother held a child to her breast or as complex as a cure for warts. Songs for celebrating marriage, ceremonies for breaking bread, and last rites for an honored elder survived in the minds of those forced from their seaboard homes, along with the unfulfilled promise of the Age of Revolution and evangelical awakenings. Still, the new order never quite duplicated the old. Even as transplanted slaves strained their memories to reconstruct what they had once known, slavery itself was being recast. The lush thicket of kin that deportees like Hawkins Wilson remembered had been obliterated by the Second Middle Passage. Although pioneer slaves worked assiduously to knit together a new family fabric, elevating elderly slaves into parents and deputizing friends as kin, of necessity they had to look beyond blood and marriage. Kin emerged as well from a new religious sensibility, as young men and women whose families had been ravaged by the Second Middle Passage embraced one another as brothers and sisters in Christ. A cadre of black evangelicals, many of who had been converted in the revivals of the late eighteenth century, became chief agents of the expansion of African-American Christianity. James Williams, a black driver who had been transferred from Virginia to the Alabama blackbelt, was just one of many believers who was 'torn away from the care and discipline of their respective churches.' Swept westward by the tide of the domestic slave trade, they 'retained their love for the exercises of religion.

Most slaves achieved status within the black community by winning the respect of their fellow slaves, not their owners. Indeed, slave leaders generally secured their high standing by virtue of opposing their owners, not collaborating with them. Many were connected with the new religiosity in the quarter, as preachers, shamen, and conjurers - men and women who could join the natural and unnatural worlds together, whether through African folk rituals or biblical injunctions. Others were healers and midwives, and still others earned the respect of their peers in the field or workshop. A few secured a bit of book learning and were able to read the Bible. All were enmeshed in the expanding web of kinship and spirituality - connections of blood, marriage, and belief - that bound slaves together. While they may have exhibited some personal quality, such as courage, intelligence, honesty, or piety, that their compatriots found attractive, it was kinship - a sense of belonging to a common family, on this earth or in heaven hereafter - that carried them to the top of black society and provided the basis for solidarity. Whether their social position rested on knowledge of the cosmos or the key to the corn crib, whether their authority derived from the Big House or the quarter, it was to these men and women - not their owners - that slaves turned first in moments of distress. And few crises shook slave society as deeply as the transfer from the seaboard to the interior. Annealed in the furnace of the Second Middle Passage and the cotton and sugar revolutions, a new generation of leaders struggled to express the collective aspirations of a people who were often divided by their multiple origins, diverse expectations, and increasingly differential wealth.

Gabby transferred to my school in the fourth grade. She had blonde hair and blue eyes and was tanner than most of the other White girls in my class for no apparent reason. In one of my clearer memories of her, her face is snarled and in a shrill, whiny voice she is saying to me, "Stop lying, you're not an Indian!" Nine-year-old me didn't have many years of experience with racism. This was the first time someone had even questioned the validity of my ethnicity, let alone outright called me a liar. Back then, I didn't have the ability or knowledge to point to the media representation of Native Americans to show Gabby how she had been taught to think that my culture was gone. At nine years old I lacked the words to explain that her ignorance did not and would never define who I was. Those tools simply hadn't been given to me yet. So I punched her in the face.

We know the power of a book. Let’s not forget the power of a letter. It’s doing the same thing as our beloved books, only in a more specific way. It is taking feelings, knowledge, requests and hopes, and transferring them to paper.

In a recent article, Zuboff exposes this hoax of free services in her powerful voice: We celebrated the new digital services as free, but now we see that the surveillance capitalists behind those services regard us as the free commodity. We thought that we search Google, but now we understand that Google searches us. We assumed that we use social media to connect, but we learned that connection is how social media uses us. …We’ve begun to understand that “privacy” policies are actually surveillance policies.… The Financial Times reported that a Microsoft facial recognition training database of 10 million images plucked from the internet without anyone’s knowledge and supposedly limited to academic research was employed by companies like IBM and state agencies that included the United States and Chinese military.… ….Privacy is not private, because the effectiveness of these and other private or public surveillance and control systems depends upon the pieces of ourselves that we give up—or that are secretly stolen from us.5 The private flow of data from consumer to machine also promotes the transfer of human agency from humans to machines. The data that surveillance companies capture is their source of power and is the fuel for the new economy of trillions of dollars. Zuboff has called this a “bloodless coup from above” and warns of a growing gap between “what we know and what is known about us”.6 By figuring out the cognitive comfort zones for individuals, AI-driven systems can deliver emotional and psychological needs, thus gradually

Cognitive skills like memory and attention span are atrophying, even as knowledge, authority and agency are being transferred from humans to machines.

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

If you are open to your growth potential, you will attract that for which you are willing to be responsible.”  Rudi

Growth demands a temporary surrender of security.” Gail Sheehy

Looking back, when I managed a large group of people, I would be the one to come up with most of the ideas.  I thought since I was the owner and the president of the company, it was my job to come up with new ideas.  I was most fortunate to have had many new ideas come to me but I am sure I would have had a much more successful company if I had empowered, challenged and allowed my associates to be idea generators.  People had to follow my ideas and implement them, for I was the ‘boss.’  I am sure they would have been more highly motivated and creative if I had given them the chance to implement their own ideas.  Dr. Shingo taught me a great lesson.

Become a student of change. It is the only thing that will remain constant.” - Anthony J. D'Angelo

​Kohei Goshi, the 81 year old founder of the Japan Productivity Center, our host in Japan, said, “Americans are very good at inventing, but we may be better at raising a baby.

If we don't change, we don't grow. If we don't grow, we aren't really living." Gail Sheehy

I am always polishing my sword. I am always perfecting my style.” – Musashi Myamoto

​This is where you should start.  Develop a total system for continuous improvement not just going after the flavor of the month: six sigma, kaizen blitz, etc.  They are all good tools but you should plan what the entire ‘ship’ you will build looks like before you start using the tools to build it.