Transforming School Culture Quotes

Your comfort zone is a place where you keep yourself in a self-illusion and nothing can grow there but your potentiality can grow only when you can think and grow out of that zone.

Your VISION and your self-willingness is the MOST powerful elements to conquer your goal

The peculiar predicament of the present-day self surely came to pass as a consequence of the disappointment of the high expectations of the self as it entered the age of science and technology. Dazzled by the overwhelming credentials of science, the beauty and elegance of the scientific method, the triumph of modern medicine over physical ailments, and the technological transformation of the very world itself, the self finds itself in the end disappointed by the failure of science and technique in those very sectors of life which had been its main source of ordinary satisfaction in past ages. As John Cheever said, the main emotion of the adult Northeastern American who has had all the advantages of wealth, education, and culture is disappointment. Work is disappointing. In spite of all the talk about making work more creative and self-fulfilling, most people hate their jobs, and with good reason. Most work in modern technological societies is intolerably dull and repetitive. Marriage and family life are disappointing. Even among defenders of traditional family values, e.g., Christians and Jews, a certain dreariness must be inferred, if only from the average time of TV viewing. Dreary as TV is, it is evidently not as dreary as Mom talking to Dad or the kids talking to either. School is disappointing. If science is exciting and art is exhilarating, the schools and universities have achieved the not inconsiderable feat of rendering both dull. As every scientist and poet knows, one discovers both vocations in spite of, not because of, school. It takes years to recover from the stupor of being taught Shakespeare in English Lit and Wheatstone's bridge in Physics. Politics is disappointing. Most young people turn their backs on politics, not because of the lack of excitement of politics as it is practiced, but because of the shallowness, venality, and image-making as these are perceived through the media--one of the technology's greatest achievements. The churches are disappointing, even for most believers. If Christ brings us new life, it is all the more remarkable that the church, the bearer of this good news, should be among the most dispirited institutions of the age. The alternatives to the institutional churches are even more grossly disappointing, from TV evangelists with their blown-dry hairdos to California cults led by prosperous gurus ignored in India but embraced in La Jolla. Social life is disappointing. The very franticness of attempts to reestablish community and festival, by partying, by groups, by club, by touristy Mardi Gras, is the best evidence of the loss of true community and festival and of the loneliness of self, stranded as it is as an unspeakable consciousness in a world from which it perceives itself as somehow estranged, stranded even within its own body, with which it sees no clear connection. But there remains the one unquestioned benefit of science: the longer and healthier life made possible by modern medicine, the shorter work-hours made possible by technology, hence what is perceived as the one certain reward of dreary life of home and the marketplace: recreation. Recreation and good physical health appear to be the only ambivalent benefits of the technological revolution.

Autumn is a momentum of the natures golden beauty…, so the same it’s time to find your momentum of life

Your traditional EDUCATION is not going to CHANGE your life but the life you are experiencing that can change you. Choose a POSITIVE life STYLE with positive ATTITUDE which could bring you a life with HAPPINESS and WISDOM

How you think and create your inner world that you gonna become in your outer world. Your inner believe manifest you in the outside

If you are not EXCITED enough at your present life its mean your future is not EXITING. Excitement will give you ENTHUSIASM and enthusiasm will give you a positive energetic LIFE STYLE which could give you a successful exiting life…

CONFIDENCE is not showing off your VANITY, it’s about to be HUMBLED and KIND to others what are you truly SKILLED and PROFESSIONAL about…

When we recognize that true understanding of a discipline involves learning its processes and ways of thinking as well as its content knowledge, then we naturally create opportunities for developing those abilities.

REJECTION is kind of your negative ILLUSION which has no value but it’s give you a CLUE to go for next level of your ACTION.

when you become addict in to MATERIAL things in life then the TRUE natural life start to run away from you, YES! it's can give you certain pleasure in the society but in the same time it will sabotage your true HAPPINESS of life which we could have simply with GRATITUDE and FORGIVENESS

The Revolution won't happen with guns, rather it will happen incrementally, year by year, generation by generation. We will gradually infiltrate their educational institutions and their political offices, transforming them slowly into Marxist entities as we move towards universal egalitarianism.

We adults have transformed our society of the spectacle into a pedagogical society whose overwhelming competition, willfully ignorant, has eclipsed the school and the university. The media long ago took over the function of teaching— the time when one hears and sees, the time of seduction and consequence.

I will take you down my own avenue of remembrance, which winds among the hazards and shadows of my single year as a plebe. I cannot come to this story in full voice. I want to speak for the boys who were violated by this school, the ones who left ashamed and broken and dishonored, who departed from the Institute with wounds and bitter grievances. I want also to speak for the triumphant boys who took everything the system could throw at them, endured every torment and excess, and survived the ordeal of the freshman year with a feeling of transformation and achievement that they never had felt before and would never know again with such clarity and elation. I will speak from my memory- my memory- a memory that is all refracting light slanting through prisms and dreams, a shifting, troubled riot of electrons charged with pain and wonder. My memory often seems like a city of exiled poets afire with the astonishment of language, each believing in the integrity of his own witness, each with a separate version of culture and history, and the divine essentional fire that is poetry itself. But i will try to isolate that one lonely singer who gathered the fragments of my plebe year and set the screams to music. For many years, I have refused to listen as his obsessive voice narrated the malignant litany of crimes against my boyhood. We isolate those poets who cause us the greatest pain; we silence them in any way we can. I have never allowed this furious dissident the courtesy of my full attention. His poems are songs for the dead to me. Something dies in me every time I hear his low, courageous voice calling to me from the solitude of his exile. He has always known that someday I would have to listen to his story, that I would have to deal with the truth or falsity of his witness. He has always known that someday I must take full responsibility for his creation and that, in finally listening to him, I would be sounding the darkest fathoms of myself. I will write his stories now as he shouts them to me. I will listen to him and listen to myself. I will get it all down. Yet the laws of recall are subject to distortion and alienation. Memory is a trick, and I have lied so often to myself about my own role and the role of others that I am not sure I can recognize the truth about those days. But I have come to believe in the unconscious integrity of lies. I want to record even them. Somewhere in the immensity of the lie the truth gleams like the pure, light-glazed bones of an extinct angel. Hidden in the enormous falsity of my story is the truth for all of us who began at the Institute in 1963, and for all who survived to become her sons. I write my own truth, in my own time, in my own way, and take full responsibility for its mistakes and slanders. Even the lies are part of my truth. I return to the city of memory, to the city of exiled poets. I approach the one whose back is turned to me. He is frail and timorous and angry. His head is shaved and he fears the judgment of regiments. He will always be a victim, always a plebe. I tap him on the shoulder. "Begin," I command. "It was the beginning of 1963," he begins, and I know he will not stop until the story has ended.

The objective of learning is not necessarily to remember. It may even be salutary to forget. It is only when we forget the early pains and struggles of forming letters that we acquire the capacity for writing. The adult does not remember all the history s/he learned but s/he may hope to have acquired a standard of character and conduct, a sense of affairs and a feeling of change and development in culture. Naturally there is nothing against having a well-stocked mind provided it does not prevent the development of other capacities. But it is still more important to allow knowledge to sink into one in such a way that it becomes fruitful for life; this best done when we feel deeply all we learn. For the life of feeling is less conscious, more dream-like, than intellectual activity and leads to the subconscious life of will where the deep creative capacities of humanity have their being. It is from this sphere that knowledge can emerge again as something deeply significant for life. It is not what we remember exactly, but what we transform which is of real value to our lives. In this transformation the process of forgetting, of allowing subjects to sink into the unconscious before "re-membering" them is an important element.

Carmack was of the moment. His ruling force was focus. Time existed for him not in some promising future or sentimental past but in the present condition, the intricate web ol problems and solutions, imagination and code. He kept nothing from the past–no pictures, no records, no games, no computer disks. He didn’t even save copies of his first games, Wraith and Shadowforge. There was no yearbook to remind of his time at Shadowforge. There was no yearbook to remind of his time at school, no magazine copies of his early publications. He kept nothing but what he needed at the time. His bedroom consisted of a lamp, a pillow, a blanket, and a stack of books. There was no mattress. All he brought with him from home was a cat named Mitzi (a gift from his stepfamily) with a mean streak and a reckless bladder.

One of the most common responses from groups is that in a culture of thinking, there is a sense of purpose to the learning.

Every child deserves a champion, an adult who will never give up on them, who understands the power of connection, and insists that they become the best that they can possibly be.

He strengthened his body to keep up with his mind. He began lifting weights, practicing judo, and wrestling. One day after school, a bully tried to pick on Carmack’s neighbor, only to become a victim of Carmack’s judo skills.

Listening and questioning are the basis for positive classroom interactions that can in turn shape meaningful collaboration, which can then build a culture of thinking. At the heart of these two practices lies a respect for and interest in students' thinking.

I believe this movement will prevail. I don’t mean it will defeat, conquer, or create harm to someone else. Quite the opposite. I don’t tender the claim in an oracular sense. I mean that the thinking that informs the movement’s goals will reign. It will soon suffuse most institutions, but before then, it will change a sufficient number of people so as to begin the reversal of centuries of frenzied self-destructive behavior. Some say it is too late, but people never change when they are comfortable. Helen Keller threw aside the gnawing fears of chronic bad news when she declared, “I rejoice to live in such a splendidly disturbing time!” In such a time, history is suspended and thus unfinished. It will be the stroke of midnight for the rest of our lives. My hopefulness about the resilience of human nature is matched by the gravity of our environmental and social condition. If we squander all our attention on what is wrong, we will miss the prize: In the chaos engulfing the world, a hopeful future resides because the past is disintegrating before us. If that is difficult to believe, take a winter off and calculate what it requires to create a single springtime. It’s not too late for the world’s largest institutions and corporations to join in saving the planet, but cooperation must be on the planet’s terms. The “Help Wanted” signs are everywhere. All people and institutions including commerce, governments, schools, churches and cities, need to learn from life and reimagine the world from the bottom up, based on the first principles if justice and ecology. Ecological restoration is extraordinarily simple: You remove whatever prevents the system from healing itself. Social restoration is no different. We have the heart, knowledge, money and sense to optimize out social and ecological fabric. It is time for all that is harmful to leave. One million escorts are here to transform the nightmares of empire and the disgrace of war on people and place. We are the transgressors and we are the forgivers. “We” means all of us, everyone. There can be no green movement unless there is also a black, brown and copper movement. What is more harmful resides within is, the accumulated wounds of the past, the sorrow, shame, deceit, and ignominy shared by every culture, passed down to every person, as surely as DNA, as history of violence and greed. There is not question that the environmental movement is most critical to our survival. Our house is literally burning, and it is only logical that environmentalists expect the social justice movement to get on the environmental bus. But is actually the other way around; the only way we are going to put out this fire is to get on the social justice bus and heal our wounds, because in the end, there is only one bus. Armed with that growing realization, we can address all that is harmful externally. What will guide us is a living intelligence that creates miracles every second, carried forth by a movement with no name.

The sad truth is that many of us approach the Scriptures more like a textbook than like a love letter. In Western culture in particular, we are predisposed to a certain kind of reading. We have been schooled in an informational reading process that establishes the reader as the master of the text. As the reader, I employ key techniques that allow me to use the text to advance my own purposes. With this kind of reading, the intent is to cover as much ground as possible as quickly as possible. Our emphasis is primarily on mastery, that is, controlling the text for our own ends—gathering information, interpreting or applying the information, proving our point about something, gaining a ministry tool or solving a problem.

In the United States, a consistent finding from the National Assessment of Educational Progress is that students at all levels of testing (ages nine, thirteen, and seventeen) are generally able to show mastery of the procedures taught, but struggle to apply their knowledge to problem-solving situations that are not clear-cut matters of applying a rule (Carpenter, Corbitt, Kepner, Lindquist, & Reys, 1980).

On our particular mission, senior marines met with local school officials while the rest of us provided security or hung out with the schoolkids, playing soccer and passing out candy and school supplies. One very shy boy approached me and held out his hand. When I gave him a small eraser, his face briefly lit up with joy before he ran away to his family, holding his two-cent prize aloft in triumph. I have never seen such excitement on a child’s face. I don’t believe in epiphanies. I don’t believe in transformative moments, as transformation is harder than a moment. I’ve seen far too many people awash in a genuine desire to change only to lose their mettle when they realized just how difficult change actually is. But that moment, with that boy, was pretty close for me. For my entire life, I’d harbored resentment at the world. I was mad at my mother and father, mad that I rode the bus to school while other kids caught rides with friends, mad that my clothes didn’t come from Abercrombie, mad that my grandfather died, mad that we lived in a small house. That resentment didn’t vanish in an instant, but as I stood and surveyed the mass of children of a war-torn nation, their school without running water, and the overjoyed boy, I began to appreciate how lucky I was: born in the greatest country on earth, every modern convenience at my fingertips, supported by two loving hillbillies, and part of a family that, for all its quirks, loved me unconditionally. At that moment, I resolved to be the type of man who would smile when someone gave him an eraser. I haven’t quite made it there, but without that day in Iraq, I wouldn’t be trying. The

Every time you become a-better-version-of-yourself, the con-sequences of your transformation echo throughout your family, friends, business, school, neighborhood, church, marriage, nation, and beyond to people and places in the future. It is God who does the transforming, but only to the extent that we cooperate. God’s grace is constant, never lacking. So our cooperation with God’s desire to transform us is essential; it is the variable. Are you willing to let God transform you?

Cadets who are successful at West Point arrive at the school armed with habits of mental and physical discipline. Those assets, however, only carry you so far. To succeed, they need a keystone habit that creates a culture—such as a daily gathering of like-minded friends—to help find the strength to overcome obstacles. Keystone habits transform us by creating cultures that make clear the values that, in the heat of a difficult decision or a moment of uncertainty, we might otherwise forget.

Not so long ago a psychiatrist told me that one of the marks of an adult who has never properly grown up is an inability to wait, and a whole therapeutic movement has been built on that one insight alone. Because music takes or demands our time and depends on carefully timed relations between notes, it cannot be rushed. It schools us in the art of patience. Certainly we can play or sing a piece of music faster. But we can do this only to a very limited degree before the piece becomes incoherent. Given today’s technology we can cut and paste, we can hop from track to track on the MP3 player, flip from one song to another, and download highlights of a three-hour opera. But few would claim they hear a piece of music in its integrity that way. Music says to us: “There are things you will learn only by passing through this process, by being caught up in this series of relations and transformations.”34 Music requires my time, my flesh, and my blood for its performance and enjoyment, and this means going at its speed. Simone Weil described music as “time that one wants neither to arrest nor hasten.”35 In an interview, speaking of the tendency of our culture to think that music is there simply to “wash over” us, the composer James MacMillan remarked: “[Music] needs us to sacrifice something of ourselves to meet it, and it’s very difficult sometimes to do that, especially [in] the whole culture we’re in. Sacrifice and self-sacrifice—certainly sacrificing your time—is not valued any more.”36

College was an extension of the Nazi propaganda system that had engulfed Franka and her friends in high school. Intellectuals were on the same level as Jews and merited the same treatment. Hundreds of professors across Germany were dismissed for being too liberal, or Jewish. Among them were some of the greatest scholars in the country, and several Nobel Prize winners. “Culture” became a dirty word. The universities were transformed into vessels for the Propaganda Ministry. There were no student activities save for the Nazi-sponsored rallies and pep talks declaring the greatness of the regime.

Juvenalius, 15 and gay, has been raised in a difficult family and has been held in his aunt's Diana suffocating iron grip for all of his life. He has been made to feel worthless and ashamed; with no freedom, only obedience. Yet this begins to change one day when he meets a boy named Davis at his high school who has drawn the meaningful letter 'C' on his right hand. Now Juvenalius has hope but his behavioral changes are seen as an act of defiance in his aunt's eyes until she catches Juvenalius and Davis kissing out back under the school's library windows. Then Juve's life is unexpectedly transformed.

I believe that culture is the hidden tool for transforming our schools and offering our students the best learning possible. Traditionally, policymakers have focused on curriculum as the tool for transformation, naively assuming that teachers merely deliver curriculum to their students. Change the deliverable—Common Core, National Curriculum, International Baccalaureate Diploma—and you will have transformed education they assume. In reality, curriculum is something that is enacted with students. It plays out within the dynamics of the school and classroom culture. Thus culture is foundational. It will determine how any curriculum comes to life.

At their best, old-fashioned military academies saved students from delinquency. At their worst, they drove boys to it by subjecting them to a culture that valued dominance, violence, and subversion of authorities. The experience is brilliantly told in Pat Conroy’s novel The Lords of Discipline, which depicts life at a military college similar to The Citadel in South Carolina. Although Conroy writes with both dismay and affection, others have offered a more scathing evaluation of these places. In his memoir, Breakshot, former mobster Kenny Gallo noted that his military boarding-school experience transformed him from “a disorderly brat into an orderly outlaw.” Recalling his career at Army and Navy Academy in California, Gallo writes, “I guess you could say my ‘normal’ social development stopped at military school when I was thirteen; I stopped developing as a healthy adult citizen and, first out of self defense and then out of pleasure, began honing my skills as a predator.”7 As

Interestingly enough, creative geniuses seem to think a lot more like horses do. These people also spend a rather large amount of time engaging in that favorite equine pastime: doing nothing. In his book Fire in the Crucible: The Alchemy of Creative Genius, John Briggs gathers numerous studies illustrating how artists and inventors keep their thoughts pulsating in a field of nuance associated with the limbic system. In order to accomplish this feat against the influence of cultural conditioning, they tend to be outsiders who have trouble fitting into polite society. Many creative geniuses don’t do well in school and don’t speak until they’re older, thus increasing their awareness of nonverbal feelings, sensations, and body language cues. Einstein is a classic example. Like Kathleen Barry Ingram, he also failed his college entrance exams. As expected, these sensitive, often highly empathic people feel extremely uncomfortable around incongruent members of their own species, and tend to distance themselves from the cultural mainstream. Through their refusal to fit into a system focusing on outside authority, suppressed emotion, and secondhand thought, creative geniuses retain and enhance their ability to activate the entire brain. Information flows freely, strengthening pathways between the various brain functions. The tendency to separate thought from emotion, memory, and sensation is lessened. This gives birth to a powerful nonlinear process, a flood of sensations and images interacting with high-level thought functions and aspects of memory too complex and multifaceted to distill into words. These elements continue to influence and build on each other with increasing ferocity. Researchers emphasize that the entire process is so rapid the conscious mind barely registers that it is happening, let alone what is happening. Now a person — or a horse for that matter — can theoretically operate at this level his entire life and never receive recognition for the rich and innovative insights resulting from this process. Those called creative geniuses continuously struggle with the task of communicating their revelations to the world through the most amenable form of expression — music, visual art, poetry, mathematics. Their talent for innovation, however, stems from an ability to continually engage and process a complex, interconnected, nonlinear series of insights. Briggs also found that creative geniuses spend a large of amount of time “doing nothing,” alternating episodes of intense concentration on a project with periods of what he calls “creative indolence.” Albert Einstein once remarked that some of his greatest ideas came to him so suddenly while shaving that he was prone to cut himself with surprise.

It may be cheap, but it should also be sturdy. What must be avoided at all costs is dishonest, distorted and ornate work. What must be sought is the natural, direct, simple, sturdy and safe. Confining beauty to visual appreciation and excluding the beauty of practical objects has proven to be a grave error on the part of modern man. A true appreciation of beauty cannot be fostered by ignoring practical handicrafts. After all, there is no greater opportunity for appreciating beauty than through its use in our daily lives, no greater opportunity for coming into direct contact with the beautiful. It was the tea masters who first recognized this fact. Their profound aesthetic insight came as a result of their experience with utilitarian objects. If life and beauty are treated as belonging to different realms, our aesthetic sensibilities will gradually wither and decline. It is said that someone living in proximity to a flowering garden grows insensitive to its fragrance. Likewise, when one becomes too familiar with a sight, one loses the ability to truly see it. Habit robs us of the power to perceive anew, much less the power to be moved. Thus it has taken us all these years, all these ages, to detect the beauty in common objects. The world of utility and the world of beauty are not separate realms. Users and the used have exchanged a vow: the more an object is used the more beautiful it will become and the more the user uses an object, the more the object will be used. When machines are in control, the beauty they produce is cold and shallow. It is the human hand that creates subtlety and warmth. Weakness cannot withstand the rigors of daily use. The true meaning of the tea ceremony is being forgotten. The beauty of the way of tea should be the beauty of the ordinary, the beauty of honest poverty. Equating the expensive with the beautiful cannot be a point of pride. Under the snow's reflected light creeping into the houses, beneath the dim lamplight, various types of manual work are taken up. This is how time is forgotten; this is how work absorbs the hours and days. yet there is work to do, work to be done with the hands. Once this work begins, the clock no longer measures the passage of time. The history of kogin is the history of utility being transformed into beauty. Through their own efforts, these people made their daily lives more beautiful. This is the true calling, the mission, of handicrafts. We are drawn by that beauty and we have much to learn from it. As rich as it is, America is perhaps unrivalled for its vulgar lack of propriety and decorum, which may account for its having the world's highest crime rate. The art of empty space seen in the Nanga school of monochrome painting and the abstract, free-flowing art of calligraphy have already begun to exert considerable influence on the West. Asian art represents a latent treasure trove of immense and wide-reaching value for the future and that is precisely because it presents a sharp contrast to Western art. No other country has pursued the art of imperfection as eagerly as Japan. Just as Western art and architecture owe much to the sponsorship of the House of Medici during the Reformation, tea and Noh owe much to the protection of the shogun Ashikaga Yoshimasa ( 1436-1490 ). The most brilliant era of Japanese culture, the Higashiyama period ( 1443-1490 ). Literally, sabi commonly means "loneliness" but as a Buddhist term it originally referred to the cessation of attachment. The beauty of tea is the beauty of sabi. It might also be called the beauty of poverty or in our day it might be simply be called the beauty of simplicity. The tea masters familiar with this beauty were called sukisha-ki meaning "lacking". The sukisha were masters of enjoying what was lacking.

Nonetheless, such environments aren't the norm for many students.

A culture of thinking produces the feelings, energy, and even joy that can propel learning forward and motivate us to do what at times can be hard and challenging mental work.

Not our expectations of students, but our expectations for students.

Collectively we read Andrea Elliott's story, “The Journey to a Culture of Thinking.

Education is not a product but a relationship and a process; a relationship between student and lecturer, and process by which knowledge transforms the individual.

The effectiveness of a new culture depends on the strength of the people behind the change and the strength of the pre-existing culture.

Fig 2.1 Some Differences Between Climate and Culture

Culture conveys to its members what they ought to celebrate, ignore, or anticipate.

What if we sought to develop a culture of thinking in our schools, classrooms, museums, meetings, and organizations?

I look at my life today, the things I value most about myself—my imagination, my love of acting, my passion for writing, my love of learning, my curiosity—all come from how I was parented and taught. And none of these qualities that I've just mentioned—none of these qualities that I prize so deeply, that have brought me so much joy, that have brought me so much professional success—none of these qualities that make me who I am…can be tested.

From 'Creating True Peace' by Thich Nhat Hanh To better understand the practise of protection, please study the Five Mindfulness Trainings in Chapter 3, particularly the third, sexual responsibility. By practising the Third Mindfulness Training, we protect ourselves, our family, and society. In addition, by observing all the trainings we learn to eat in moderation, to work mindfully, and to organise our daily life so we are there for others. This can bring us great happiness and restore our peace and balance. Expressing Sexual Feelings with Love and Compassion Animals automatically follow their instincts, but humans are different. We do not need to satisfy our cravings the way animals do. We can decide that we will have sex only with love. In this way we can cultivate the deepest love, harmony, and nonviolence. For humans, to engage only in nonviolent sexuality means to have respect for each other. The sexual act can be a sacred expression of love and responsibility. The Third Mindfulness Training teaches us that the physical expression of love can be beautiful and transcendent. If you have a sexual relationship without love and caring, you create suffering for both yourself and your partner, as well as for your family and our entire society. In a culture of peace and nonviolence, civilised sexual behaviour is an important protection. Such love is not sheer craving for sex, it is true love and understanding. Respecting Our Commitments To engage in a sexual act without understanding or compassion is to act with violence. It is an act against civilization. Many people do not know how to handle their bodies or their feelings. They do not realise that an act of only a few minutes can destroy the life of another person. Sexual exploitation and abuse committed against adults and children is a heavy burden on society. Many families have been broken by sexual misconduct. Children who grow up in such families may suffer their entire lives, but if they get an opportunity to practise, they can transform their suffering. Otherwise, when they grow up, they may follow in the footsteps of their parents and cause more suffering, especially to those they love. We know that the more one engages in sexual misconduct, the more one suffers. We must come together as families to find ways to protect our young people and help them live a civilised life. We need to show our young people that happiness is possible without harmful sexual conduct. Teenage pregnancy is a tragic problem. Teens are not yet mature enough to understand that with love comes responsibility. When a thirteen-or fourteen-year-old boy and girl come together for sexual intercourse, they are just following their natural instincts. When a girl gets pregnant and gives birth at such a young age, her parents also suffer greatly. Public schools throughout the United States have nurseries where babies are cared for while their mothers are in the classroom. The young father and mother do not even know yet how to take care of themselves - how can they take care of another human being? It takes years of maturing to become ready to be a parent.

We’re hard on each other because we’re using each other as a launching pad out of our own perceived shaming deficiency. It’s hurtful and ineffective, and if you look at the mean-girl culture in middle schools and high schools, it’s also contagious. We’ve handed this counterfeit survival mechanism down to our children.

Schools, corporations, and government facilities blessed with fam computers, high-speed modems and, most important, people familia enough to make them work were overtaken by the game-sometimes literally. Over the first weekend of Doom's release, computer networks slowed to a crawl from all the people playing and downloading the game. Eager gamers flooded America Online. "It was a mob scene the night Doom came out," said Debbie Rogers, forum leader of AOL game section. "If we weren't on the other side of a phone line, ther would have been bodily harm." Hours after the game was released, Carnegie-Mellon's compute systems administrator posted a notice online saying, "Since today's lease of Doom, we have discovered [that the game is] bringing the campus network to a halt.... . Computing Services asks that all Doom players please do not play Doom in network-mode. Use of Doom is network-mode causes serious degradation of performance for the > player's network and during this time of finals, network use is already at its peak. We may be forced to disconnect the PCs of those who ar playing the game in network-mode. Again, please do not play Doom is network-mode." Intel banned the game after it found its system swamped. Tens A&M erased it from its computer servers. ...The once-dull PC now bursts with power.... For the first time, arcade games are hot on the PC... the floodgates are now open.

•  Create a base of rigorous learning opportunities. Teachers begin with clear ideas about what learning should occur as the result of a lesson or unit aligned with assessments and standards. Then, teachers connect students with the curriculum by transforming student-boring topics into student-friendly concepts that have enduring value beyond the classroom, lie at the heart of the discipline, require analysis, have the potential to engage students, and span various cultures. Give students a reason for studying the curriculum.

The reality is that the true fundamental transformation in America (and the West generally) has come in the realm of culture, notably in matters of sexual orientation, gender, marriage, and family. The shift there has been unprecedented and far beyond anyone’s imagination in 2008. It was signaled most conspicuously in June 2015 when the Obama White House—the nation’s first house—was illuminated in the colors of the “LGBTQ” rainbow on the day of the Obergefell decision, when the Supreme Court, by a one-vote margin, rendered unto itself the ability to redefine marriage (theretofore the province of biblical and natural law) and imposed this new “Constitutional right” on all fifty states. If ever there was a picture of a fundamental transformation, that was it. And that was just one of countless “accomplishments” heralded and boasted of by the Obama administration. In June 2016, to celebrate the one-year anniversary of Obergefell, the White House press office released two extraordinary fact sheets detailing President Obama’s vast efforts to promote “LGBT” rights at home and abroad.663 Not only was it telling that the White House would assemble such a list, and tout it, but the sheer length of the list was stunning to behold. There was no similar list of such dramatic changes by the Obama White House in any other policy area. Such achievements included the infamous Obama bathroom fiat, through which, according to Barack Obama’s executive word, all public schools were ordered to revolutionize their restrooms and locker rooms to make them available to teenage boys who want to be called girls.

These men developed a kind of Freudian-Marxism, or “Freudo-Marxism,” integrating the extraordinarily bad but influential twentieth-century ideas of Sigmund Freud with the extraordinarily bad but influential nineteenth-century teachings of Karl Marx. This was no match made in heaven. The noxious Marx had conjured up the most toxic ideas of the nineteenth century, whereas the neurotic Freud had cooked up the most infantile ideas of the twentieth century. Swirling the insipid ideas of those two ideological-psychological basket cases into a single malevolent witch’s brew was bound to uncork a barrel of mischief. The Frankfurt School was the laboratory and the distillery for their concoction, and the children of the 1960s would be their twitching guinea pigs and guzzling alcoholics. The flower-children, the hippies, the Yippies, the Woodstock generation, the Haight-Asbury LSD dancers, the sex-lib kids would all drink deep from the magic chalice, intoxicated by lofty dreams (more like hallucinations and bad acid-trips) of fundamental transformation of the culture, country, and world. And a generation or two still later, they would become the nutty professors who mixed the Kool-Aid for the millennials who would merrily redefine everything from marriage to sexuality to gender, wittingly or not serving the Frankenstein monster of cultural Marxism by doing so.

He takes us to a beautiful building where, in 1754, a man killed his own brother. The brothers' father resolved to build this palace as a school, as a way of keeping alive the memory of his murdered son. I say that surely the son who had committed the murder would also be remembered. "It's not quite like that," says Samil. "In our culture, the criminal shares his guilt with everyone who allowed him to commit the crime. When a man is murdered, the person who sold him the weapon is also responsible before God. The only way in which the father could correct what he perceived as his own mistake was to transform the tragedy into something useful for others.

No. I wouldn’t see what Mary saw until I’d been witness to the untimely decline of a generation of colleagues exhausted by the demands of jobs that never paid them enough, drowning in debt to care for children riddled with disorders that couldn’t be cured; and the cousins—and the best friend from high school—who ended up in shelters or on the street, tossed out of houses they could no longer afford; and until the near-dozen suicides and overdoses of fortysomething childhood classmates in a mere space of three years; and the friends and family medicated for despair, anxiety, lack of affect, insomnia, sexual dysfunction; and the premature cancers brought on by the chemical shortcuts for everything from the food moving through our irritable bowels to the lotions applied to our sun-poisoned skins. I wouldn’t see it until our private lives had consumed the public space, then been codified, foreclosed, and put up for auction; until the devices that enslave our minds had filled us with the toxic flotsam of a culture no longer worthy of the name; until the bright pliancy of human sentience—attention itself—had become the world’s most prized commodity, the very movements of our minds transformed into streams of unceasing revenue for someone, somewhere. I wouldn’t see it clearly until the American Self had fully mastered the plunder, idealized and legislated the splitting of the spoils, and brought to near completion the wholesale pillage not only of the so-called colony—how provincial a locution that seems now!—but also of the very world itself. In short, I wouldn’t see what she saw back then until I’d failed at trying to see it otherwise, until I’d ceased believing in the lie of my own redemption, until the suffering of others aroused in me a starker, clearer cry than any anthem to my own longing.

Enroll in the Best Hebrew School Atlanta for a Rich Cultural Experience Welcome to Hebrew School Atlanta, where they give a transforming educational path that celebrates Jewish heritage while also providing a rich cultural experience. Their school is committed to instilling a love of the Hebrew language, Jewish traditions, and values in each student while also encouraging individual growth and development. They think that education is about more than just learning; it is about developing a meaningful connection to one's heritage and community. They try to establish an inclusive and supportive environment in which students can explore their Jewish identity, develop a strong sense of belonging, and form lifelong connections. Their school is more than simply a place to learn; it's a thriving community that welcomes families from all walks of life. They encourage family involvement and provide opportunities for families to participate in their children's educational path. They think that fostering a compassionate and supportive atmosphere that promotes holistic growth requires a strong relationship between parents, educators, and students. Enrolling your child in the top Hebrew School in Atlanta means laying the groundwork for a lifetime of Jewish involvement, cultural awareness, and personal development. Join us on this extraordinary trip as we arouse curiosity, create a love of Hebrew, and foster a deep appreciation for Jewish School education. Let us work together to produce a wonderful cultural experience. Contact the head of the department at The Epstein School.

Dancing also helped me make this change. If food and I had been battling, so had my body and I. In the culture I grew up in, the messages were so powerful that my girlfriends and I were wearing girdles to school by the time we were in junior high. When I began to dance, the old battle—me versus my body—was transformed. Instead of being just a problem to reshape and control, my body became a source of satisfaction and pleasure.

CAMPBELL CHANGED MY PERSPECTIVE ON LIFE FROM that of a holding room where you wait to meet Christ later to a living room in which to commune with Christ’s consciousness here and now. It’s not just the personal-relationship “Buddy Jesus” I was taught in Sunday school, the Divine Pal we keep in our pockets, sticking His head out of our handbags like a purse dog, ready to offer help finding parking or protection from the flu that’s been going around. It’s an invitation you extend for His essence to pass through you. Active and empowering, not just “please protect me,” but transform me. Merge with me. Help me kill this overactive, critical, limiting brain of mine. Help me escape the dungeons of cultural expectation, familial expectation, all the I shoulds and I shouldn’ts, I cans and I can’ts. Help me take the small person inside me and kick his ass, leave him for dead, and resurrect to my full, connected, light-filled potential. The story is you being reborn, you getting saved from your basic, boring, limited, mundane, same-story-at-every-party, same-vacation-every-year, same-restaurant-every-birthday, same-river-of-negative-thoughts self-loathing and cruel humanity and awakening to who you really are. Go and do likewise.

Real transformation happens when people take responsibility for their own lives and begin to live intentionally in every area. When they begin recovering their passion and start seeing progress, their lives change. Changed people result in changed families, schools, synagogues, churches, companies, and governments. And when this happens, you begin transforming culture in profound and lasting ways.

There’s a country that does something a little like this. Its young people, including its very best educational prospects from all different backgrounds, spend two or three years training and solving problems in a nonhierarchical environment and get together every year. Many then collaborate to start companies. This country leads the world in venture capital investments per capita (over $170, versus $75 in the United States in 2010).1 It has more companies on the NASDAQ than any non-US country except for China, despite having a population of less than eight million.2 Its quarterly gross domestic product (GDP) growth rate was above 5 percent in 2011 and it’s in the top thirty globally in per capita GDP, above Spain and Saudi Arabia, among others.3 This country is Israel, where eighteen-year-olds complete two- or three-year tours in the military, getting to know each other in highly selective military units. They operate at a high level of autonomy and responsibility and then travel the world for months before heading to college and/or grad school. In Dan Senor and Saul Singer’s book Start-up Nation, this network and training ground is credited as helping give rise to a culture of risk taking and entrepreneurship. By the time Israelis graduate from college, they’re in their midtwenties and mature; in many cases, they’ve already been in operating environments and borne life-and-death responsibilities. This cocktail of experience gives rise to a mixture of both courage and impatience. As one entrepreneur put it, “When an Israeli entrepreneur has a business idea, he will start it that week. The notion that one should accumulate credentials before launching a venture simply does not exist. . . . Too much time can only teach you what can go wrong, not what could be transformative.”4 Another observer commented, “Israelis . . .  don’t care about the social price of failure and they develop their projects regardless of the economic . . . situation.”5

Ed Schein, now retired from the MIT School of Management, taught that a group’s culture can be studied in three ways: by looking at its “artifacts,” such as physical space and behaviors; by surveying the beliefs and values espoused by group members; or by digging deeper into the underlying assumptions behind those values.37 It’s

 How such Souls have no will at all. Chapter 9.1 Love. If anyone were to ask such free souls, untroubled and at peace, if they would want to be in Purgatory, they would answer No: if they would want here in this life to be assured of their salvation, they would answer No: if they would want to be in Paradise, they would answer No. Why would they wish for such things? They have no will at all; and if they wished for anything, they would separate themselves from Love; for he who has their will2 knows what is good for them, without their knowing or being assured of it. Such Souls live by knowing and loving and praising; 3 that is the settled practice of such Souls, without any impulse of their own, for Knowledge and Love and Praise dwell within them. Such Souls cannot assess whether they are good or bad, and they have no knowledge of themselves, and would be unable to judge whether they are converted or perverted. Love. Or, to speak more briefly, let us take one Soul to represent them all, says Love. This Soul neither longs for nor despises4 poverty or tribulation, Mass or sermon, fasting or prayer; and gives to Nature all that it requires, with no qualm of conscience; but this Nature is so well ordered through having been transformed in the union with Love, to whom this Soul’s will is joined, that it never asks anything which is forbidden. Such a Soul is not concerned about what it lacks, except at the needful time; and none but the innocent can be without this concern. Reason. For God’s sake, what does this mean? Love. I tell you in reply, Reason, says Love, as I have told you before, and yet again I tell you that every teacher of natural wisdom, every teacher of book-learning, everyone who persists in loving his obedience to the Virtues does not and will not understand this as it should be understood. Be sure of this, Reason, says Love, for only those understand it who should seek after Perfect Love. But if by chance one found such Souls, they would tell the truth if they wanted to; yet I do not think that anyone could understand them, except only him who seeks after Perfect Love5 and Charity. Sometimes, says Love, this gift is given in the twinkling of an eye; and let him who is given it hold fast to it, for it is the most perfect gift which God gives to a creature. This Soul is learning in the school of Divine Knowledge, 6 and is seated in the valley of Humility, and upon the plain of Truth, and is at rest upon the mountain of Love.

THE ARTS The arts are about the qualities of human experiences. Through music, dance, visual arts, drama, and the rest, we give form to our feelings and thoughts about ourselves, and how we experience the world around us. Learning in and about the arts is essential to intellectual development. The arts illustrate the diversity of intelligence and provide practical ways of promoting it. The arts are among the most vivid expressions of human culture. To understand the experience of other cultures, we need to engage with their music, visual art, dance, and verbal and performing arts. Music and images, poems and plays are manifestations of some of our deepest talents and passions. Engaging with the arts of others is the most vibrant way of seeing and feeling the world as they do.

Cultures grow out of the keystone habits in every organization, whether leaders are aware of them or not. For instance, when researchers studied an incoming class of cadets at West Point, they measured their grade point averages, physical aptitude, military abilities, and self-discipline. When they correlated those factors with whether students dropped out or graduated, however, they found that all of them mattered less than a factor researchers referred to as “grit,” which they defined as the tendency to work “strenuously toward challenges, maintaining effort and interest over years despite failure, adversity, and plateaus in progress.”4.26,4.27 What’s most interesting about grit is how it emerges. It grows out of a culture that cadets create for themselves, and that culture often emerges because of keystone habits they adopt at West Point. “There’s so much about this school that’s hard,” one cadet told me. “They call the first summer ‘Beast Barracks,’ because they want to grind you down. Tons of people quit before the school year starts. “But I found this group of guys in the first couple of days here, and we started this thing where, every morning, we get together to make sure everyone is feeling strong. I go to them if I’m feeling worried or down, and I know they’ll pump me back up. There’s only nine of us, and we call ourselves the musketeers. Without them, I don’t think I would have lasted a month here.” Cadets who are successful at West Point arrive at the school armed with habits of mental and physical discipline. Those assets, however, only carry you so far. To succeed, they need a keystone habit that creates a culture—such as a daily gathering of like-minded friends—to help find the strength to overcome obstacles. Keystone habits transform us by creating cultures that make clear the values that, in the heat of a difficult decision or a moment of uncertainty, we might otherwise forget.

The triumph of consumerism was made possible by the related actions of schools, advertising, and media. Mass-consumer culture integrates consumerism into all aspects of life from birth to death, including, but not limited to, education, leisure-time activities, the popular arts, the home, travel, and personal imagination. Mass-consumer culture captures the fantasy world of people with brand names and fashions that promise personal transformation, the vicarious thrill of imagining the glamorous lives of media celebrities, and the promise of escape from hard work through packaged travel and cruises to an envisioned paradise.

Now consider this. A small number of invertebrate species, a mere 2 percent of all species of insects, is capable of social behaviors that do rival in complexity many human social achievements. Ants, bees, wasps, and termites are the prominent examples.10 Their genetically set and inflexible routines enable the survival of the group. They divide labor intelligently within the group to deal with the problems of finding energy sources, transform them into products useful for their lives, and manage the flow of those products. They do so to the point of changing the number of workers assigned to specific jobs depending on the energy sources available. They act in a seemingly altruistic manner whenever sacrifice is needed. In their colonies, they build nests that constitute remarkable urban architectural projects and provide efficient shelter, traffic patterns, and even systems of ventilation and waste removal, not to mention a security guard for the queen. One almost expects them to have harnessed fire and invented the wheel. Their zeal and discipline put to shame, any day, the governments of our leading democracies. These creatures acquired their complex social behaviors from their biology, not from Montessori schools or Ivy League colleges. But in spite of having come by these astounding abilities as early as 100 million years ago, ants and bees, individually or as colonies, do not grieve for the loss of their mates when they disappear and do not ask themselves about their place in the universe. They do not inquire about their origin, let alone their destiny. Their seemingly responsible, socially successful behavior is not guided by a sense of responsibility, to themselves or to others, or by a corpus of philosophical reflections on the condition of being an insect. It is guided by the gravitational pull of their life regulation needs as it acts on their nervous systems and produces certain repertoires of behavior selected over numerous evolving generations, under the control of their fine-tuned genomes. Members of a colony do not think as much as they act, by which I mean that upon registering a particular need—theirs, or the group’s, or the queen’s—they do not ponder alternatives for how to fulfill such a need in any way comparable to ours. They simply fulfill it. Their repertoire of actions is limited, and in many instances it is confined to one option. The general schema of their elaborate sociality does resemble that of human cultures, but it is a fixed schema. E. O. Wilson

First, lucky people notice and act on chance opportunities in their life, creating strong social networks and holding themselves open to new experiences: I was lucky; I went to a grad school that was very open to risk taking and very open to freedom. That was at McGill back in the 1960s. I think they almost had a culture of risk taking, and my supervisor used to tell me, “Just have a go. It doesn’t matter if they reject it.” (Michael Corballis, Psychology, University of Auckland) Second, they trust their intuition: I’m a big fan of following serendipitous encounters: you leave no stone unturned and follow all kinds of paths even if you don’t really expect much there. Some of them of course don’t pan out well, but occasionally, you really get rewarded. (Ann Blair, History, Harvard University) Third, they persevere in the face of criticism and rejection: When I first started getting published in medicine, I was accused of being fluffy, Mickey Mouse. All kinds of awful criticisms were made of my work and my writing—“This isn’t medical,” “You can’t publish this kind of thing as medical research.” The more I received that criticism, the more absolutely determined I became to overcome it. (Gillie Bolton, freelance writer in literature and medicine, United Kingdom) And fourth, they transform bad luck into good by seeing the positive side of unlucky events: I absolutely subscribe to the notion that any feedback is a blessing. I don’t actually care how negative the feedback is; I just keep thinking, “Gosh, this could only strengthen my paper for the next place I’m going to send it to.” (Shanthi Ameratunga, Population Health, University of Auckland)

I left South High School thinking that qalb and heart were one and the same. I used one word to refer to a muscle in my body and the concept of falling in love and the idea of what it takes to raise a family or to teach an entire classroom full of teenagers from around the world, and the students from the Middle East would use one single word for all of that, too. Qalb and heart seemed identical. Then I looked up qalb on Google Translate one weekend, while the kids were missing me and I was missing the kids. When I asked Google to change “heart” into Arabic, it gave qalb, as expected. But when I asked Google to switch qalb into English, I got heart, center, middle, transformation, conscience, core, marrow, pith, pulp, gist, essence, quintessence, topple, alter, flip, tip, overturn, reversal, overthrow, capsize, whimsical, capricious, convert, change, counterfeit. In addition, the word meant: substance, being, pluck. I am in love with this word, I thought. What is all this movement about? My own concept of heart did not include flip, capsize, or reverse. Our two cultures did not have the same idea of what was happening at the core of our beings. There was something reified and stolid about my sense of heart, whereas the idea of heart that these kids possessed appeared to have a lighter, more nimble quality. Whatever it was, qalb seemed more fluid and less constrained than anything I had imagined happening inside of me.

I use the word overcome because to grow a relationship or raise a family or create an organizational culture or run a school or nurture a faith community, all in a way that is fundamentally opposite to the cultural norms driven by scarcity, it takes awareness, commitment, and work…every single day.

Frankfurt School Critical Theory is generally understood as a body of social thought both emerging from and responding to Marxism, and the work of critical theorists is recognized as having made significant contributions to the study of [culture] … Emphasizing issues of consciousness and culture, the critical theorists have … stressed the role of human agency in affecting revolutionary social change. … Theory with practical intent seeks not only to understand the world but also to transform it.

After living with a flurry of stepfathers, American’s mother finally settled on a man who thought he was a woman. One day when American was sixteen, he came home from school to every kid’s nightmare: an empty house. The only things left were his bed, his books, his clothes, and his Commodore 64 computer. His mother had sold the home to pay for two plane tickets and the fee for her boyfriend’s sex change operation. American packed up his computer. He was on his own.

The fire-bells set off by Bolshevism transformed into emergencies the difficulties already faced by liberal values and institutions in the aftermath of World War I. All three key liberal institutions—parliament, market, school—dealt poorly with these emergencies. Elected representatives struggled to find the necessary minimum of common ground to make difficult policy choices. Assumptions about the adequacy of a self-regulating market, even if believable in the long run, seemed laughably inadequate in the face of immediate national and international economic dislocations. Free schooling no longer seemed sufficient by itself to integrate communities shaken by the cacophony of opposing interests, cultural pluralism, and artistic experiment.