Treat People Accordingly Quotes

How does one get across the fact that the best way to find out how people feel about their gender or their sexuality—or anything else, really—is to listen to what they tell you, and to try to treat them accordingly, without shellacking over their version of reality with yours?

No more cars in national parks. Let the people walk. Or ride horses, bicycles, mules, wild pigs--anything--but keep the automobiles and the motorcycles and all their motorized relatives out. We have agreed not to drive our automobiles into cathedrals, concert halls, art museums, legislative assemblies, private bedrooms and the other sanctums of our culture; we should treat our national parks with the same deference, for they, too, are holy places. An increasingly pagan and hedonistic people (thank God!), we are learning finally that the forests and mountains and desert canyons are holier than our churches. Therefore let us behave accordingly.

When you realize that people treat you according to how they see themselves rather than how you really are, you are less likely to be affected by their behavior.

As nature has uncovered from under this hard shell the seed for which she most tenderly cares - the propensity and vocation to free thinking - this gradually works back upon the character of the people, who thereby gradually become capable of managing freedom; finally, it affects the principles of government, which finds it to its advantage to treat men, who are now more than machines, in accordance with their dignity.

People sometimes say that sorrow is mental but longing is physical. One is a wound, the other an amputated limb, a withered petal compared to a snapped stem. Anything that grows closely enough to what it loves will eventually share the same roots. We can talk about loss, we can treat it and give it time, but biology still forces us to live according to certain rules: plants that are split down the middle don’t heal, they die.

It’s not just children who are childlike. Adults, too, are – beneath the bluster – intermittently playful, silly, fanciful, vulnerable, hysterical, terrified, and pitiful and in search of consolation and forgiveness. We’re well versed at seeing the sweet and the fragile in children and offering them help and comfort accordingly. Around them, we know how to put aside the worst of our compulsions, vindictiveness and fury. We can recalibrate our expectations and demand a little less than we normally do; we’re slower to anger and a bit more aware of unrealised potential. We readily treat children with a degree of kindness that we are oddly and woefully reluctant to show to our peers. It is a wonderful thing to live in a world where so many people are nice to children. It would be even better if we lived in one where we were a little nicer to the childlike sides of one another.

A funny thing happened to the First Amendment on its way to the public forum. According to the Supreme Court, money is now speech and corporations are now people. But when real people without money assemble to express their dissatisfaction with the political consequences of this, they’re treated as public nuisances and evicted.

People who hold important positions in society are commonly labelled "somebodies," and their inverse "nobodies"-both of which are, of course, nonsensical descriptors, for we are all, by necessity, individuals with distinct identities and comparable claims on existence. Such words are nevertheless an apt vehicle for conveying the disparate treatment accorded to different groups. Those without status are all but invisible: they are treated brusquely by others, their complexities trampled upon and their singularities ignored.

Libertarian action must recognize this dependence as a weak point and must attempt through reflection and action to transform it into independence. However, not even the best-intentioned leadership can bestow independence as a gift. The liberation of the oppressed is a liberation of women and men, not things. Accordingly, while no one liberates himself by his own efforts alone, neither is he liberated by others. Liberation, a human phenomenon, cannot be achieved by semihumans. Any attempt to treat people as semihumans only dehumanizes them.

According to Free Trait Theory, we are born and culturally endowed with certain personality traits—introversion, for example—but we can and do act out of character in the service of “core personal projects.” In other words, introverts are capable of acting like extroverts for the sake of work they consider important, people they love, or anything they value highly. Free Trait Theory explains why an introvert might throw his extroverted wife a surprise party or join the PTA at his daughter’s school. It explains how it’s possible for an extroverted scientist to behave with reserve in her laboratory, for an agreeable person to act hard-nosed during a business negotiation, and for a cantankerous uncle to treat his niece tenderly when he takes her out for ice cream.

In the beginning—and neither can this be overstated—a Negro just cannot believe that white people are treating him as they do; he does not know what he has done to merit it. And when he realizes that the treatment accorded him has nothing to do with anything he has done, that the attempt of white people to destroy him—for that is what it is—is utterly gratuitous, it is not hard for him to think of white people as devils.

Ironically, Adolf Hitler displayed more knowledge of how we treated Native Americans than American high schoolers today who rely on their textbooks. Hitler admired our concentration camps for American Indians in the west and according to John Toland, his biographer, “often praised to his inner circle the efficiency of America’s extermination—by starvation and uneven combat” as the model for his extermination of Jews and Gypsies (Rom people).94

Andre, I won't ever try to change you, because I've never tried to change anybody. If I could change somebody, I'd change myself. But I know I can give you structure and a blueprint to achieve what you want. There's a difference between a plow horse and a racehorse. You don;t treat them the same. You hear all this talk about treating people equally, and I'm not sure equal means the same. As far as I'm concerned, you're a racehorse, and I'll always treat you accordingly. I'll be firm, but fair. I'll lead, never push. I'm not one of those people who expresses or articulates feelings very well, but from now on, just know this: It's on, man. It is on. You know what I'm saying? We're in a fight, and you can count on me until the last man is standing. Somewhere up there is a star with your name on it. I might not be able to help you find it, but I've got pretty strong shoulders, and you can stand on my shoulders while you're looking for that star. You hear? For as long as you want. Stand on my shoulders and reach, man. Reach.

If we forever treat people like the person they were at their lowest, most despicable moments, how can we expect them not to believe that's who they are, and behave accordingly?

We have agreed not to drive our automobiles into cathedrals, concert halls, art museums, legislative assemblies, private bedrooms and the other sanctums of our culture; we should treat our national parks with the same deference, for they, too, are holy places. An increasingly pagan and hedonistic people (thank God!), we are learning finally that the forests and mountains and desert canyons are holier than our churches. Therefore let us behave accordingly.

In a culture of honor, leaders lead with honor by courageously treating people according to the names God gives them and not according to the aliases they receive from people.

Leadership isn't about power for the sake of power - not true leadership. Instead it deals with modeling behavior you want others to have, and with responsibility for being certain the people you lead are treated equitably, and with respect. Not an easy task. You can't make other people feel anything, or think anything; you can only try to teach them what you want them to feel and think and why you think they should act accordingly.

There are stages in life that you must go through to find out the true value of your worth. I learned that nobody knows your worth but you. Nobody will value you more than yourself. People will treat you according to how much you can take. Do you know how much can you take? Do you know your limits? I had to go through hell and beyond to answer both questions. When I look back, I ask myself, who’s to blame?

Trans” may work well enough as shorthand, but the quickly developing mainstream narrative it evokes (“born in the wrong body,” necessitating an orthopedic pilgrimage between two fixed destinations) is useless for some—but partially, or even profoundly, useful for others? That for some, “transitioning” may mean leaving one gender entirely behind, while for others—like Harry, who is happy to identify as a butch on T—it doesn’t? I’m not on my way anywhere, Harry sometimes tells inquirers. How to explain, in a culture frantic for resolution, that sometimes the shit stays messy? I do not want the female gender that has been assigned to me at birth. Neither do I want the male gender that transsexual medicine can furnish and that the state will award me if I behave in the right way. I don’t want any of it. How to explain that for some, or for some at some times, this irresolution is OK—desirable, even (e.g., “gender hackers”)—whereas for others, or for others at some times, it stays a source of conflict or grief? How does one get across the fact that the best way to find out how people feel about their gender or their sexuality—or anything else, really—is to listen to what they tell you, and to try to treat them accordingly, without shellacking over their version of reality with yours?

Well, life isn't cheap. It's the greatest mystery of any millennium, and television needs to do all it can to broadcast that...to show and tell what the good in life is all about. But how do we make goodness attractive? By doing whatever we can do to bring courage to those whose lives move near our own--by treating our 'neighbor' at least as well as we treat ourselves and allowing that to inform everything that we produce. Who in your life has been such a servant to you? Who has helped you love the good that grows within you? Let's just take ten seconds to think of some of those people who have loved us and wanted what was best for us in life, those who have encouraged us to become who we are tonight - just ten seconds of silence. No matter where they are, either here or in heaven, imagine how pleased those people must be to know that you thought of them right now.

More and more, I got the feeling that people who needed government assistance were assumed to be a very uneducated bunch and were treated accordingly. How degrading, to learn that since I needed money, I must not know how to keep my utility costs low.

Blind people are the best audience; they will be treated according to the formula; it’s easy to excite them; it’s easy to wake them up from a dream in which they dull, mute and helpless, await excitement—another product of the plastic reality, another star-studded name.

How does one get across the fact that the best way to find out how people fell about their gender or sexuality - or anything else, really - is to listen to what they tell you, and to try to treat them accordingly, without shellacking over their version of reality with yours?

If you say “do unto others as you would have them do unto you” Then evil will have it way upon the world. Thus it is better to treat people according to their nature, that way evil cannot abuse the good.

We consistently label people, actions, words, situations, and events as “bad”, “not good enough”, or “wrong”. We say, “She is annoying”, “She is boring”, and “She is ugly” as if they were facts. Then we experience an emotional reaction to these labels, and we treat ourselves and others according to them.

The many ... whom one chooses to call the people, are indeed a collection, but only as a multitude, a formless mass, whose movement and action would be elemental, irrational, savage, and terrible." "Public opinion deserves ... to be esteemed as much as to be despised; to be despised for its concrete consciousness and expression, to be esteemed for its essential fundamental principle, which only shines, more or less dimly, through its concrete expression." "The definition of the freedom of the press as freedom to say and write what one pleases, is parallel to the one of freedom in general, viz., as freedom to do what one pleases. Such a view belongs to the uneducated crudity and superficiality of naïve thinking." "In public opinion all is false and true, but to discover the truth in it is the business of the great man. The great man of his time is he who expresses the will and the meaning of that time, and then brings it to completion; he acts according to the inner spirit and essence of his time, which he realizes. And he who does not understand how to despise public opinion, as it makes itself heard here and there, will never accomplish anything great." "The laws of morality are not accidental, but are essentially Rational. It is the very object of the State that what is essential in the practical activity of men, and in their dispositions, should be duly recognized; that it should have a manifest existence, and maintain its position. It is the absolute interest of Reason that this moral Whole should exist; and herein lies the justification and merit of heroes who have founded states - however rude these may have been." "Such are all great historical men, whose own particular aims involve those large issues which are the will of the World Spirit. ... World historical men - the Heroes of an epoch - must be recognized as its clear-sighted ones; their deeds, their words are the best of that time. Great men have formed purposes to satisfy themselves, not others." "A World-Historical individual is devoted to the One Aim, regardless of all else. It is even possible that such men may treat other great, even sacred interests inconsiderately; conduct which is indeed obnoxious to moral reprehension. But so mighty a form must trample down many an innocent flower or crush to pieces many an object in its path.

I reject animal welfare reform and single-issue campaigns because they are not only inconsistent with the claims of justice that we should be making if we really believe that animal exploitation is wrong, but because these approaches cannot work as a practical matter. Animals are property and it costs money to protect their interests; therefore, the level of protection accorded to animal interests will always be low and animals will, under the best of circumstances, still be treated in ways that would constitute torture if applied to humans. By endorsing welfare reforms that supposedly make exploitation more “compassionate” or single-issue campaigns that falsely suggest that there is a coherent moral distinction between meat and dairy or between fur and wool or between steak and foie gras, we betray the principle of justice that says that all sentient beings are equal for purposes of not being used exclusively as human resources. And, on a practical level, we do nothing more than make people feel better about animal exploitation.

According to Ibn ‘Abbās, may God be pleased with him and his father, the Prophet David, God bless him and give him peace, used to say in his intimate Prayers: ‘My God, who inhabits Your House? And from whom do you accept the Prayer?’ Then God told him by inspiration: ‘David, he who inhabits My House, and he whose Prayer I accept, is none but he who is humble before My Majesty, spends his days in remembrance of Me and keeps his passions in check for My sake, giving food to the hungry and shelter to the stranger and treating the afflicted with compassion. His light shines in the sky like the sun. If he invokes Me, I am at his service. If he asks of Me, I grant his request. In the midst of ignorance, I give him discernment; in heedlessness, remembrance, in darkness, light. He stands out among ordinary people as Paradise towers over earthly gardens, its rivers inexhaustible and its fruits not subject to decay.

He is the devotee who is jealous of none, who is a fount of mercy, who is without egotism, who is selfless, who treats alike cold and heat, happiness and misery, who is ever forgiving, who is always contented, whose resolutions are firm, who has dedicated mind and soul to God, who causes no dread, who is not afraid of others, who is free from exultation, sorrow and fear, who is pure, who is versed in action and yet remains unaffected by it, who renounces all fruit, good or bad, who treats friend and foe alike, who is untouched by respect or disrespect, who is not puffed up by praise, who does not go under when people speak ill of him, who loves silence and solitude, who has a disciplined reason. Such devotion is inconsistent with the existence at the same time of strong attachments. 18. We thus see that to be a real devotee is to realize oneself. Self-realization is not something apart. One rupee can purchase for us poison or nectar, but knowledge or devotion cannot buy us salvation or bondage. These are not media of exchange. They are themselves the thing we want. In other words, if the means and the end are not identical, they are almost so. The extreme of means is salvation. Salvation of the Gita is perfect peace.

The catch is that for most people the New Testament is taken as proof for the conventional picture of Christian origins, and the conventional picture is taken as proof for the way in which the New Testament was written. . . . For this reason the New Testament is commonly viewed and treated as a charter document that came into being much like the Constitution of the United States. According to this view, the authors of the New Testament were all present at the historic beginnings of the new religion and collectively wrote their gospels and letters for the purpose of founding the Christian church that Jesus came to inaugurate. Unfortunately for this view, that is not the way it happened.

It's alive and well everywhere. Native Americans get a lot of crap in the West and south west. Muslims get treated like crap in just about every country in the Western world lately. Black people are mistreated in some parts of the US still. There are black people who are racist against white people. I've recently encountered someone who decided they couldn't tolerate my presence because I'm catholic, which according them makes me a pedophile, Satan worshipper and a whore. I've even encountered discrimination from people over seas for being American. Especially with my cousin's friends from England. They were rude to me the entire visit. They thought that I had to be an ignorant, xenophobic, racist slob just because I was from America and they spent most of the time trying to pick a fight with me to prove it. Racism exists, but don't take the comments you read online seriously. A good 80-90% of those are trolls looking for attention or a bored teenager who thinks it's funny to be an idiot.

Narcissists view people as conveniences, opportunities, and tools—and they treat them accordingly. When you are useful to a narcissist, he or she will leave you feeling as though the sun shines only on you. When they no longer need you, that sun will quickly move behind a cloud. It’s amazing how so many people are putty in the narcissist’s hands.

When you realize that people treat you according to how they see themselves rather than how you really are, you are less likely to take personally their behavior toward you.

We can learn so much about the living, according to how they treat their dead. And we can see the true colours of people coming out, when we observe how they act and react, to the circumstances that come about after the death of a loved one. Lastly, we learn about the things most important in our lives, when we experience the loss called death. It is extraordinary how death can give back so much to life and to the living.

How does one get across the fact that the best way to find out how people feel about their gender or their sexuality—or anything else, really—is to listen to what they tell you, and to try to treat them accordingly, without

The breakdown of the neighborhoods also meant the end of what was essentially an extended family....With the breakdown of the extended family, too much pressure was put on the single family. Mom had no one to stay with Granny, who couldn't be depended on to set the house on fire while Mom was off grocery shopping. The people in the neighborhood weren't there to keep an idle eye out for the fourteen-year-old kid who was the local idiot, and treated with affection as well as tormented....So we came up with the idea of putting everybody in separate places. We lock them up in prisons, mental hospitals, geriatric housing projects, old-age homes, nursery schools, cheap suburbs that keep women and the kids of f the streets, expensive suburbs where everybody has their own yard and a front lawn that is tended by a gardener so all the front lawns look alike and nobody uses them anyway....the faster we lock them up, the higher up goes the crime rate, the suicide rate, the rate of mental breakdown. The way it's going, there'll be more of them than us pretty soon. Then you'll have to start asking questions about the percentage of the population that's not locked up, those that claim that the other fifty-five per cent is crazy, criminal, or senile. WE have to find some other way....So I started imagining....Suppose we built houses in a circle, or a square, or whatever, connected houses of varying sizes, but beautiful, simple. And outside, behind the houses, all the space usually given over to front and back lawns, would be common too. And there could be vegetable gardens, and fields and woods for the kids to play in. There's be problems about somebody picking the tomatoes somebody else planted, or the roses, or the kids trampling through the pea patch, but the fifty groups or individuals who lived in the houses would have complete charge and complete responsibility for what went on in their little enclave. At the other side of the houses, facing the, would be a little community center. It would have a community laundry -- why does everybody have to own a washing machine?-- and some playrooms and a little cafe and a communal kitchen. The cafe would be an outdoor one, with sliding glass panels to close it in in winter, like the ones in Paris. This wouldn't be a full commune: everybody would have their own way of earning a living, everybody would retain their own income, and the dwellings would be priced according to size. Each would have a little kitchen, in case people wanted to eat alone, a good-sized living space, but not enormous, because the community center would be there. Maybe the community center would be beautiful, lush even. With playrooms for the kids and the adults, and sitting rooms with books. But everyone in the community, from the smallest walking child, would have a job in it.

It is always useful to think badly about people one has exploited or plans to exploit. Modifying one’s opinions to bring them into line with one’s actions or planned actions is the most common outcome of the process known as “cognitive dissonance,” according to social psychologist Leon Festinger. No one likes to think of himself or herself as a bad person. To treat badly another person whom we consider a reasonable human being creates a tension between act and attitude that demands resolution.

It was about people whose mental diseases couldn’t be treated because the causes of the diseases were all in the fourth dimension, and three-dimensional Earthling doctors couldn’t see those causes at all, or even imagine them. One thing Trout said that Rosewater liked very much was that there really were vampires and werewolves and goblins and angels and so on, but that they were in the fourth dimension. So was William Blake, Rosewater’s favorite poet, according to Trout. So were heaven and hell.

[T]he old stories of human relationships with animals can't be discounted. They are not primitive; they are primal. They reflect insights that came from considerable and elaborate systems of knowledge, intellectual traditions and ways of living that were tried, tested, and found true over many thousands of years and on all continents. But perhaps the truest story is with the animals themselves because we have found our exemplary ways through them, both in the older world and in the present time, both physically and spiritually. According to the traditions of the Seneca animal society, there were medicine animals in ancient times that entered into relationships with people. The animals themselves taught ceremonies that were to be performed in their names, saying they would provide help for humans if this relationship was kept. We have followed them, not only in the way the early European voyagers and prenavigators did, by following the migrations of whales in order to know their location, or by releasing birds from cages on their sailing vessels and following them towards land, but in ways more subtle and even more sustaining. In a discussion of the Wolf Dance of the Northwest, artists Bill Holm and William Reid said that 'It is often done by a woman or a group of women. The dance is supposed to come from the wolves. There are different versions of its origin and different songs, but the words say something like, 'Your name is widely known among the wolves. You are honored by the wolves.' In another recent account, a Northern Cheyenne ceremonialist said that after years spent recovering from removals and genocide, indigenous peoples are learning their lost songs back from the wolves who retained them during the grief-filled times, as thought the wolves, even though threatened in their own numbers, have had compassion for the people.... It seems we have always found our way across unknown lands, physical and spiritual, with the assistance of the animals. Our cultures are shaped around them and we are judged by the ways in which we treat them. For us, the animals are understood to be our equals. They are still our teachers. They are our helpers and healers. They have been our guardians and we have been theirs. We have asked for, and sometimes been given, if we've lived well enough, carefully enough, their extraordinary powers of endurance and vision, which we have added to our own knowledge, powers and gifts when we are not strong enough for the tasks required of us. We have deep obligations to them. Without other animals, we are made less. (from her essay "First People")

Charm isn't something you can turn on like a tap with a pretty little girl simper. It isn't anything phony that you can pick up at the door on your way out, along with your coat. You know, animals can spot a phony faster than most people. I mistrust people who don't like animals or understand them: how one dog can be snooty, one cat imperious, one dog beguiling, one cat sitting there quietly checking on you. Any wise little cat or dog knows at a glance whether your charm is real or manufactured for the occasion– and treats you accordingly.

How does one get across the fact that the best way to find out how people feel about their gender or sexuality - or anything else, really - is to listen to what they tell you, and to try to treat them accordingly, without shellacking over their version of reality with yours?

How does one get across the fact that the best way to find out how people feel about their gender or their sexuality - or anything else, really - is to listen to what they tell you, and to try to treat them accordingly, without shellacking over their version of reality with yours?

The problem is that people can't sleep when they want to, but if they are forbidden to do so, they can't help dropping off. So the method consisted of keeping your eyes wide open and fixing your gaze on some point of the bedroom wall. If by any chance you shut your eyes, hundreds of nasty little demons would pour out of the spot and eat you up. And you are absolutely not allowed to treat this as a joke.. According to Marc, you invariably fall asleep after ten minutes max, unless of course you replace the little devils with little fairies, which would stop you falling asleep at all.

A coworker at Alpine Financial had told Farooq-Lane once that, neurologically, most people saw their future selves as a totally different person, and so treated them with less empathy, like a stranger. High achievers, though, saw their present and future self as one person and accordingly made wiser decisions.

When I first went to Rwanda, I was reading a book called Civil War, which had been receiving great critical acclaim. Writing from an immediate post-Cold War perspective, the author, Hans Magnus Enzensberger, a German, observed, “The most obvious sign of the end of the bipolar world order are the thirty or forty civil wars being waged openly around the globe,” and he set out to inquire what they were all about. This seemed promising until I realized that Enzensberger wasn’t interested in the details of those wars. He treated them all as a single phenomenon and, after a few pages, announced: “What gives today’s civil wars a new and terrifying slant is the fact that they are waged without stakes on either side, that they are wars about nothing at all.” In the old days, according to Enzensberger—in Spain in the 1930s or the United States in the 1860s—people used to kill and die for ideas, but now “violence has separated itself from ideology,” and people who wage civil wars just kill and die in an anarchic scramble for power. In these wars, he asserted, there is no notion of the future; nihilism rules; “all political thought, from Aristotle and Machiavelli to Marx and Weber, is turned upside down,” and “all that remains is the Hobbesian ur-myth of the war of everyone against everyone else.” That such a view of distant civil wars offers a convenient reason to ignore them may explain its enormous popularity in our times. It would be nice, we may say, if the natives out there settled down, but if they’re just fighting for the hell of it, it’s not my problem. But it is our problem. By denying the particularity of the peoples who are making history, and the possibility that they might have politics, Enzensberger mistakes his failure to recognize what is at stake in events for the nature of those events. So he sees chaos—what is given off, not what’s giving it off—and his analysis begs the question: when, in fact, there are ideological differences between two warring parties, how are we to judge them? In the case of Rwanda, to embrace the idea that the civil war was a free-for-all—in which everyone is at once equally legitimate and equally illegitimate—is to ally oneself with Hutu Power’s ideology of genocide as self-defense.

But speaking of decisions and choices, I want to turn to a question that baffles so many of us. Why is it that people who are victims of trauma are so often drawn to abusive relationships? Let me broaden the question, because it is so important in understanding not just abuse but all behavior. The key point is that all of us tend to gravitate to the familiar, even when the familiar is unhealthy or destructive. We are drawn to what we were raised with. As I’ve said before, when we are young and our brain is beginning to make sense of our experiences, it creates our ‘working model’ of the world. The brain organizes around the tone and tension of our first experiences. So if, early on, you have safe, nurturing care, you think that people are essentially good….But if a child experienced chaos, threat, or trauma, your brain organizes according to a view that the world is not safe and people cannot be trusted. Think about James. He didn’t feel ‘safe’ when he was close to people. Intimacy made him feel threatened. Here is the confusing part: James felt most comfortable when the world was in line with his worldview. Being rejected or treated poorly validated this view. The most destabilizing thing for anyone is to have their core beliefs challenged….Good or bad, we are attracted to things that are familiar.

Whereas the Universal Breadwinner model penalizes women for not being like men, the Caregiver Parity model relegates them to an inferior “mommy track.” I conclude, accordingly, that feminists should develop a third model—“Universal Caregiver”—which would induce men to become more like women are now: people who combine employment with responsibilities for primary caregiving. Treating women’s current life patterns as the norm, this model would aim to overcome the separation of breadwinning and carework. Avoiding both the workerism of Universal Breadwinner and the domestic privatism of Caregiver Parity, it aims to provide gender justice and security for all.

When you realize that people treat you according to how they see themselves rather than how you really are, you are less likely to be affected by their behavior. Your self-image will reflect who you are, not how you’re treated by others. You will not be riding an emotional roller roaster. This type of stability will have a tremendous effect on how you feel toward and deal with others. The key to successful relationships really gets down to responsibility. I am responsible for how I treat others. I may not be responsible for how they treat me, but I am responsible for my reaction to those who are difficult. I can’t choose how you’ll treat me, but I can choose how I will respond to you.

People sometimes say that sorrow is mental but longing is physical. One is a wound, the other an amputated limb, a withered petal compared to a snapped stem. Anything that grows closely enough to what it loves will eventually share the same roots. We can talk about loss, we can treat it and give it time, but biology still forces us to live according to certain rules: plants that are split down the middle don't heal, they die.

How to explain that for some, or for some at some times, this irresolution is OK--desirable, even--whereas for others, or for others at some times, it stays a source of conflict or grief? How does one get across the fact that the best way to find out how people feel about their gender or their sexuality--or anything else, really--is to listen to what they tell you, and to try to treat them accordingly, without shellacking over their version of reality with yours?

But I'd begun, slowly, to understand that complex post-traumatic stress disorder, or cPTSD, was different. It was particularly difficult to treat, because - like a flat landscape - it didn't offer a significant landmark, an event, that you could focus on and work with. Complex post-traumatic stress, according to the psychiatrist Judith Lewis Herman, is the result of 'prolonged, repeated trauma,' rather than individual traumatic events. It's what happens when you're born into a world, shaped by a world, where there's no safety, ever. When the people who should take care of you are, instead, scary and unreliable, and when you live years and years without the belief that escape is possible. When you come from a world like this, when all your muscles are trained to tension and suspicion, normal life feels unbearable. It doesn't make sense, getting up, going to class, eating lunch, returning home, sleeping. You don't trust it. It doesn't feel real. And unreality can hurt more than pain.

But attentiveness, consideration, compliments, small and large kindnesses, feeling truly loved, having someone put you first while you put them first because you’re in cahoots to make each other’s lives easier and better: most people do like that, when it’s thoughtful and sincere. It’s here, more than in the big gestures, that romance lives: in being actively caring and thoughtful, in a way that is reciprocal but not transactional. And yet, for most of my life, I never would have asked for or expected such a thing. Many women wouldn’t, even the ones who secretly or not-so-secretly pine to be treated like a princess. It’s one thing to fantasize about a perfect proposal or an expensive gift; that’s high-maintenance, sure, but it’s also par for the course. It’s asking something from a man, but primarily it’s asking him to step into an already-choreographed mating dance. But asking to be thought of, understood, prioritized: this is a request so deep it is almost unfathomable. It’s a voracious request, the demand of the attention whore. Women talk ourselves into needing less, because we’re not supposed to want more—or we know we won’t get more, and we don’t want to feel unsatisfied. We reduce our needs for food, for space, for respect, for help, for love and affection, for being noticed, according to what we think we’re allowed to have. Sometimes we tell ourselves that we can live without it, even that we don’t want it. But it’s not that we don’t want more. It’s that we don’t want to be seen asking for it. And when it comes to romance, women always, always need to ask.

opting to complain, life gives you things to complain about this vicious circle ensures your happiness drought life responds to us according to our actions and belief thus reinforcing those beliefs to no relief there is no first cause—still, break the cycle abide in peaceful Silence or experience an inner hell “others” are often a reflecting mirror shining back revealing to us what loads are left to unstack what are friends for but a means to practice kindness and for fortifying the ego’s belief in disconnectedness people cater to me according to my own nature so they are me—there is no individual self, rest assured tweak your thoughts about her and she then treats you thus all minds are one, and all is illusory, as priorly discussed she is you, and you, her the shroud of separateness shall now henceforth wither look back at your life’s recurring patterns and themes and the façade of the ego will start to crack at the seams untranscended mindsets follow wherever we go the common denominator is what your mind has sown that which supports life is automatically supported the get-gain-obtain mentality can be safely aborted

Each of us has been made “a little lower than the angels.” What an incomprehensible compliment! But it’s not only a compliment; it’s also a responsibility, for our special status equalizes us with other people in the eyes of God. The Lord has exalted not only me or some special group; God has exalted everyone. It’s the people of Burkina Faso and Niger and Guyana and Haiti. It’s people who never learned to read and write or who live on fifty cents a day. All human beings have been made a little lower than the angels, and we have a responsibility to treat them accordingly.

When people say you can’t argue anyone into the kingdom, they usually have an alternative approach in mind. They might be thinking that a genuine expression of love, kindness, and acceptance, coupled with a simple presentation of the gospel, is a more biblical approach. If you are tempted to think this way, let me say something that may shock you: You cannot love someone into the kingdom. It can’t be done. In fact, the simple gospel itself is not even adequate to do that job. How do I know? Because many people who were treated with sacrificial love and kindness by Christians never surrendered to the Savior. Many who have heard a clear explanation of God’s gift in Christ never put their trust in him. In each case something was missing that, when present, always results in conversion. What’s missing is that special work of the Father that Jesus referred to, drawing a lost soul into his arms. Of this work Jesus also said, “Of all that He has given Me I lose nothing, but raise it up on the last day” (John 6:39). According to Jesus, then, two things are true. First, there is a particular work of God that is necessary to bring someone into the kingdom. Second, when present, this work cannot fail to accomplish its goal. Without the work of the Spirit, no argument — no matter how persuasive — will be effective. But neither will any act of love nor any simple presentation of the gospel. Add the Spirit, though, and the equation changes dramatically. Here’s the key principle: Without God’s work, nothing else works; but with God’s work, many things work. Under the influence of the Holy Spirit, love persuades. By the power of God, the gospel transforms. And with Jesus at work, arguments convince. God is happy to use each of these methods.

Mercedes took Richard to the hospital. He was examined perfunctorily and Mercedes was told he was an epileptic and was experiencing grand mal seizures. There was nothing to worry about—he’d “grow out of it.” He was not given any medication, nor was Mercedes asked to bring him back. At home, Ruth began noticing that her baby brother was having long staring spells in which he would just sit still and look at something—a wall, a table, the floor—for five, ten, fifteen minutes without speaking or moving. He was having petite mal seizures, but no one realized it then, and Richard wasn’t diagnosed or treated. Richard had one to two dozen of these petite mal attacks every month until he entered his early teens, when they, as well as the less frequent grand mal seizures, lessened and eventually stopped altogether. According to Dr. Ronald Geshwind, a certain number of people who suffer from temporal lobe epilepsy have altered sexuality and hyper-religious feelings, are hypergraphic (have a compulsion to write), and are excessively aggressive. Van Gogh, Julius Caesar, Napoleon, Dostoevsky, and Lewis Carroll all suffered from temporal lobe epilepsy. Years later, after all the trouble, Richard would be diagnosed as having temporal lobe epilepsy.

These terms themselves are somewhat horrifying. “Obese” is an unpleasant word from the Latin obesus, meaning “having eaten until fat,” which is, in a literal sense, fair enough. But when people use the word “obese,” they aren’t merely being literal. They are offering forth an accusation. It is strange, and perhaps sad, that medical doctors came up with this terminology when they are charged with first doing no harm. The modifier “morbidly” makes the fat body a death sentence when such is not the case. The term “morbid obesity” frames fat people like we are the walking dead, and the medical establishment treats us accordingly.

But I can cite ten other reasons for not being a father." "First of all, I don't like motherhood," said Jakub, and he broke off pensively. "Our century has already unmasked all myths. Childhood has long ceased to be an age of innocence. Freud discovered infant sexuality and told us all about Oedipus. Only Jocasta remains untouchable; no one dares tear off her veil. Motherhood is the last and greatest taboo, the one that harbors the most grievous curse. There is no stronger bond than the one that shackles mother to child. This bond cripples the child's soul forever and prepares for the mother, when her son has grown up, the most cruel of all the griefs of love. I say that motherhood is a curse, and I refuse to contribute to it." "Another reason I don't want to add to the number of mothers," said Jakub with some embarrassment, "is that I love the female body, and I am disgusted by the thought of my beloved's breast becoming a milk-bag." "The doctor here will certainly confirm that physicians and nurses treat women hospitalized after an aborted pregnancy more harshly than those who have given birth, and show some contempt toward them even though they themselves will, at least once in their lives, need a similar operation. But for them it's a reflex stronger than any kind of thought, because the cult of procreation is an imperative of nature. That's why it's useless to look for the slightest rational argument in natalist propaganda. Do you perhaps think it's the voice of Jesus you're hearing in the natalist morality of the church? Do you think it's the voice of Marx you're hearing in the natalist propaganda of the Communist state? Impelled merely by the desire to perpetuate the species, mankind will end up smothering itself on its small planet. But the natalist propaganda mill grinds on, and the public is moved to tears by pictures of nursing mothers and infants making faces. It disgusts me. It chills me to think that, along with millions of other enthusiasts, I could be bending over a cradle with a silly smile." "And of course I also have to ask myself what sort of world I'd be sending my child into. School soon takes him away to stuff his head with the falsehoods I've fought in vain against all my life. Should I see my son become a conformist fool? Or should I instill my own ideas into him and see him suffer because he'll be dragged into the same conflicts I was?" "And of course I also have to think of myself. In this country children pay for their parents' disobedience, and parents for their children's disobedience. How many young people have been denied education because their parents fell into disgrace? And how many parents have chosen permanent cowardice for the sole purpose of preventing harm to their children? Anyone who wants to preserve at least some freedom here shouldn't have children," Jakub said, and fell into silence. "The last reason carries so much weight that it counts for five," said Jakub. "Having a child is to show an absolute accord with mankind. If I have a child, it's as though I'm saying: I was born and have tasted life and declare it so good that it merits being duplicated." "And you have not found life to be good?" asked Bertlef. Jakub tried to be precise, and said cautiously: "All I know is that I could never say with complete conviction: Man is a wonderful being and I want to reproduce him.

We were stereotyped the way many athletes with disabilities or illnesses are, particularly in participatory sports such as biking, running, and triathlon. After a while I could pretty much fill in the thought balloons over these people's heads. "Oh, look at these heroic young people, courageously struggling to get themselves across the finish line, in order to raise money for thier cause. How inspiring!" Don't get me wrong; while we appreciate the good wishes and realized that they were usually genuine, something in that attitude rankled me, and still does. We're athletes, dammit, and we want to be accorded the same respect as other competitors. That's how you treat somebody with illness or disability, in my opinion. Not as a special-needs person, but as a person.

Our socialist society grants the working people the full right to labour. Our working people are provided by the state with stable jobs in accordance with their abilities and aptitudes. The word “unemployment” has no place in the vocabulary of our people. Only in our socialist society which treats man as the most precious being is this true. A capitalist society, which regards man as the object of exploitation and as a producer of surplus value, cannot provide the working people with stable jobs. Capitalists use unemployment as a lever for speed-up and for exploiting the labour force at a lower cost. In a capitalist society a large number of unemployed and semi-unemployed people wander the streets, and even employed people have the constant fear of being dismissed.

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. *

Most Negroes cannot risk assuming that the humanity of white people is more real to them than their color. And this leads, imperceptibly but inevitably, to a state of mind in which, having long ago learned to expect the worst, one finds it very easy to believe the worst. The brutality with which Negroes are treated in this country simply cannot be overstated, however unwilling white men may be to hear it. In the beginning--and neither can this be overstated--a Negro just cannot believe that white people are treating him as they do; he does not know what he has done to merit it. And when he realizes that the treatment accorded him has nothing to do with anything he has done, that the attempt of white people to destroy him--for that it is what it is--is utterly gratuitous, it's not hard for him to think of white people as devils.

It is always useful to think badly about people one has exploited or plans to exploit. Modifying one’s opinions to bring them into line with one’s actions or planned actions is the most common outcome of the process known as “cognitive dissonance,” according to social psychologist Leon Festinger. No one likes to think of himself or herself as a bad person. To treat badly another person whom we consider a reasonable human being creates a tension between act and attitude that demands resolution. We cannot erase what we have done, and to alter our future behavior may not be in our interest. To change our attitude is easier.85 Columbus gives us the first recorded example of cognitive dissonance in the Americas, for although the Natives may have changed from hospitable to angry, they could hardly have evolved from intelligent to stupid so quickly. The change had to be in Columbus.

More specifically, this book will try to establish the following points. First, there are not two great liberal social and political systems but three. One is democracy—political liberalism—by which we decide who is entitled to use force; another is capitalism—economic liberalism—by which we decide how to allocate resources. The third is liberal science, by which we decide who is right. Second, the third system has been astoundingly successful, not merely as a producer of technology but also, far more important, as a peacemaker and builder of social bridges. Its great advantages as a social system for raising and settling differences of opinion are inherent, not incidental. However, its disadvantages—it causes pain and suffering, it creates legions of losers and outsiders, it is disorienting and unsettling, it allows and even thrives on prejudice and bias—are also inherent. And today it is once again under attack. Third, the attackers seek to undermine the two social rules which make liberal science possible. (I’ll outline them in the next chapter and elaborate them in the rest of the book.) For the system to function, people must try to follow those rules even if they would prefer not to. Unfortunately, many people are forgetting them, ignoring them, or carving out exemptions. That trend must be fought, because, fourth, the alternatives to liberal science lead straight to authoritarianism. And intellectual authoritarianism, although once the province of the religious and the political right in America, is now flourishing among the secular and the political left. Fifth, behind the new authoritarian push are three idealistic impulses: Fundamentalists want to protect the truth. Egalitarians want to help the oppressed and let in the excluded. Humanitarians want to stop verbal violence and the pain it causes. The three impulses are now working in concert. Sixth, fundamentalism, properly understood, is not about religion. It is about the inability to seriously entertain the possibility that one might be wrong. In individuals such fundamentalism is natural and, within reason, desirable. But when it becomes the foundation for an intellectual system, it is inherently a threat to freedom of thought. Seventh, there is no way to advance knowledge peacefully and productively by adhering to the principles advocated by egalitarians and humanitarians. Their principles are poisonous to liberal science and ultimately to peace and freedom. Eighth, no social principle in the world is more foolish and dangerous than the rapidly rising notion that hurtful words and ideas are a form of violence or torture (e.g., “harassment”) and that their perpetrators should be treated accordingly. That notion leads to the criminalization of criticism and the empowerment of authorities to regulate it. The new sensitivity is the old authoritarianism in disguise, and it is just as noxious.

One would never defeat one's circumstances by working and saving one's pennies; one would never, by working, acquire that many pennies, and, besides, the social treatment accorded even the most successful Negroes proved that one needed, in order to be free, something more than a bank account. One needed a handle, a lever, a means of inspiring fear. It was absolutely clear that the police would whip you and take you in as long as they could get away with it, and that everyone else—housewives, taxi-drivers, elevator boys, dishwashers, bartenders, lawyers, judges, doctors, and grocers—would never, by the operation of any generous human feeling, cease to use you as an outlet for his frustrations and hostilities. Neither civilized reason nor Christian love would cause any of those people to treat you as they presumably wanted to be treated; only the fear of your power to retaliate would cause them to do that, or to seem to do it, which was (and is) good enough.

Thus, to judge from his views, Solzhenitsyn clearly belongs to the extreme right wing of the Cadets. He sheds bitter tears over the fate that befell all the bourgeois parties in Russia after the Great October Socialist Revolution. It is well known that in the Civil War that followed, at stake was the very existence of the greatest gain that working people had ever achieved throughout history - Soviet Power. In that war both foreign and domestic counter-revolution consolidated their forces. The Cadets were among the many open and secret conspirators against the Soviet government, and naturally they were dealt with harshly by the Revolution which was fighting for its own survival. History has confirmed the correctness of the measures taken by the Soviet-government against its enemies. According to Solzhenitsyn the armed conspirators, members of various white "governments" were peaceful people who had been badly treated by the Soviet government without any good reason.

Advika poured out her heart and told what modern mentality was according to her- "Modern mentality people-treat girls and boys equally, don’t promote the dowry givers and takers, believe in spending money for girls future for making her independent and not to save the same for her marriage’s dowry, believe in teaching guys “Real Man-Do Cry” to help them pour out there emotions so that they do not become heart patients or beat up their wife in anger in frustration of not able to express their emotions, “People who cry are not weak; weak are those who cannot cry.” To teach men to control themselves when a girl passes by and to teach those men do not make a girl cry. To teach girls to become self-reliant and not to depend on men to save their life, by learning martial arts and self-defense they too can save their life. And by removing cast boundaries, accepting each other’s uniqueness, treating female equal to male in all terms.” will definitely make you modern one day.

I’m not a Black Nationalist, because I believe the Reconstruction and Nineteenth Amendments could redeem this whole bigoted and misogynist enterprise. But white people won’t let them. It really is that simple. I say the fifteenth Amendment must mean that the votes of Black people cannot be suppressed by voter ID laws, and white people tell me no. I say that Black political power cannot be gerrymandered away by racist white legislatures, and white people tell me no. I say that the Fourteenth Amendment’s grant of equal protection of laws must protect me from racial harassment by the cops, and entitles me to equal pay for my talents, and promises me that my peaceful protest will be treated with the same permissiveness the cops accord to a mob of white insurrectionists storming the nation’s Capitol, and white people tell me no, no, no. These amendments are a tonic white people refuse to drink. They can cure the Constitution of its addiction to white male supremacy, if white people would just take the medicine.

When using the Law of Attraction to manifest one’s more desired reality, it is not simply enough to shift one’s conscious thoughts – for it is actually our beliefs that ‘attract’ the reality. Our thoughts are of our Conscious Mind, while our beliefs rest within our Subconscious Mind. The Conscious Mind acts as the objective observer and receiver of information, while the Subconscious Mind acts as storage and the subjective projector of reality. Projector meaning that the Subconscious Mind projects out, or creates, the perceived reality we see by 1) attracting the vibrational matching experiences in alignment with our beliefs, and 2) coloring the film (information) received through the Conscious Mind in accordance with our belief systems (perception). How we see reality is strongly hued by the beliefs imbedded within us. Thus: shift a belief – shift reality. For example: We are treated exactly the way we expect to be treated by the world and its people. Call to Action: Adopt beliefs that are empowering, heart-connecting, and full of gratitude and peace.

[T]he devotion required by the Gita is no soft-hearted effusiveness. It certainly is not blind faith. The devotion of the Gita has the least to do with the externals. A devotee may use, if he likes, rosaries, forehead marks, make offerings, but these things are no test of his devotion. He is the devotee who is jealous of none, who is a fount of mercy, who is without egotism, who is selfless, who treats alike cold and heat, happiness and misery, who is ever forgiving, who is always contented, whose resolutions are firm, who has dedicated mind and soul to God, who causes no dread, who is not afraid of others, who is free from exultation, sorrow and fear, who is pure, who is versed in action and yet remains unaffected by it, who renounces all fruit, good or bad, who treats friend and foe alike, who is untouched by respect or disrespect, who is not puffed up by praise, who does not go under when people speak ill of him who loves silence and solitude, who has a disciplined reason. Such devotion is inconsistent with the existence at the same time of strong attachments. We thus see that to be a real devotee is to realize oneself.

The communists believe that they have found the path to deliverance from our evils. According to them, man is wholly good and is well-disposed to his neighbour; but the institution of private property has corrupted his nature. The ownership of private wealth gives the individual power, and with it the temptation to ill-treat his neighbour; while the man who is excluded from possession is bound to rebel in hostility against his oppressor. If private property were abolished, all wealth held in common, and everyone allowed to share in the enjoyment of it, ill-will and hostility would disappear among men. Since everyone’s needs would be satisfied, no one would have any reason to regard another as his enemy; all would willingly undertake the work that was necessary.I have no concern with any economic criticisms of the communist system; I cannot enquire into whether the abolition of private property is expedient or advantageous. But I am able to recognize that the psychological premisses on which the system is based are an untenable illusion. In abolishing private property we deprive the human love of aggression of one of its instruments, certainly a strong one, though certainly not the strongest; but we have in no way altered the differences in power and influence which are misused by aggressiveness, nor have we altered anything in its nature. Aggressiveness was not created by property. It reigned almost without limit in primitive times, when property was still very scanty, and it already shows itself in the nursery almost before property has given up its primal, anal form; it forms the basis of every relation of affection and love among people (with the single exception, perhaps, of the mother’s relation to her male child). If we do away with personal rights over material wealth, there still remains prerogative in the field of sexual relationships, which is bound to become the source of the strongest dislike and the most violent hostility among men who in other respects are on an equal footing. If we were to remove this factor, too, by allowing complete freedom of sexual life and thus abolishing the family, the germ-cell of civilization, we cannot, it is true, easily foresee what new paths the development of civilization could take; but one thing we can expect, and that is that this indestructible feature of human nature, will follow it there.

Much of doing and saying the right things in social situations comes from understanding the rules of the culture game. Our world is a melting pot of vastly different cultures. These cultures interact, live, and conduct business with each other according to very specific rules. There is no way around it, and it is a requirement to learn how to become emotionally intelligent across cultures. The secret to winning this culture game is to treat others how they want to be treated, not how you would want to be treated. The trick is identifying the different rules for each culture. To make matters even more complicated, the rules you should be watching for and mastering include the rules not only of ethnic culture but also of family and business culture. How do you go about mastering multiple sets of rules at once? The first step is to listen and watch even more and for a longer period of time than you would with people from your own culture. Collect multiple observations and think before you jump to conclusions. Consider yourself new in town, and before you open your mouth and insert your foot, observe other people’s interactions. Look for similarities and differences between how you would play the game versus how others are playing it. Next,

The women of this Church have work to do which, though different, is equally as important as the work that we do. Their work is, in fact, the same basic work that we are asked to do—even though our roles and assignments differ. It is because we prize our women so greatly that we do not wish to have them drawn away into worldly paths. Most of them are strong and good and true, and they will be the more so when they are treated with love and respect and when their thoughts and feelings are valued and understood. Our sisters do not wish to be indulged or to be treated condescendingly; they desire to be respected and revered as our sisters and our equals. I mention all these things, my brethren, not because the doctrines or the teachings of the Church regarding women are in any doubt, but because in some situations our behavior is of doubtful quality. These things are not mentioned because of any sense of alarm, but because of a general concern that our people in the kingdom will need to become even more different from the people of the world. We will be judged, as the Savior said on several occasions, by whether or not we love one another and treat one another accordingly and by whether or not we are of one heart and one mind. We cannot be the Lord’s if we are not one!

Believing in race can be compared to believing in astrology. People who have faith in astrology find constant confirmation that horoscope predictions are reliable and that astrological signs determine personality types. For the faithful, the twelve divisions of the zodiac are as accurate as Blumenbach’s five divisions of human beings. The funny thing is, biostatisticians can find significant medical differences according to astrological signs. In the 1990s, a major randomized clinical trial compared the effectiveness of an intravenous drug, an oral aspirin, and a placebo to treat 17,000 patients who were hospitalized with signs of a heart attack. The study found a huge overall statistical benefit for patients who got the aspirin over the placebo. To test the strength of the outcome, the researchers divided the patients into twelve subgroups by their astrological signs. They found that the zodiac made a difference: their statistical analysis showed that patients born under Gemini or Libra suffered an adverse effect from aspirin.72 Unsurprisingly, physicians laughed off this finding because it was more scientifically plausible to interpret the results as an insignificant coincidence. But an astrology enthusiast would take it as proof that zodiac signs determine people’s health and drug response.

There is little to be learned from those historians of morality (especially Englishmen): The usual error in their premises is their insistence on a certain consensus among human beings, at least among civilised human beings, with regard to certain propositions of morality, from thence they conclude that these propositions are absolutely binding even upon you and me; or reversely, they come to the conclusion that no morality is binding, after the truth has dawned upon them that among different peoples moral valuations are necessarily different: both of which conclusions are equally childish follies. The error of the more subtle amongst them is that they discover and criticise the probably foolish opinions of a people about its own morality, or the opinions of mankind about human morality generally (they treat accordingly of its origin, its religious sanctions, the superstition of free will, and such matters), and they think that just by so doing they have criticised the morality itself. But the worth of a precept, "Thou shalt," is fundamentally different from and independent of such opinions about it, and must be distinguished from the weeds of error with which it has perhaps been overgrown: just as the worth of a medicine to a sick person is altogether independent of the question whether he has a scientific opinion about medicine, or merely thinks about it as an old wife would do.

Most Negroes cannot risk assuming that the humanity of white people is more real to them than their color. And this leads, imperceptibly but inevitably, to a state of mind in which, having long ago learned to expect the worst, one finds it very easy to believe the worst. The brutality with which Negroes are treated in this country simply cannot be overstated, however unwilling white men may be to hear it. In the beginning—and neither can this be overstated—a Negro just cannot believe that white people are treating him as they do; he does not know what he has done to merit it. And when he realizes that the treatment accorded him has nothing to do with anything he has done, that the attempt of white people to destroy him—for that is what it is—is utterly gratuitous, it is not hard for him to think of white people as devils. For the horrors of the American Negro’s life there has been almost no language. The privacy of his experience, which is only beginning to be recognized in language, and which is denied or ignored in official and popular speech—hence the Negro idiom—lends credibility to any system that pretends to clarify it. And, in fact, the truth about the black man, as a historical entity and as a human being, has been hidden from him, deliberately and cruelly; the power of the white world is threatened whenever a black man refuses to accept the white world’s definitions. So every attempt is made to cut that black man down—not only was made yesterday but is made today.

The impact of second-class treatment on black people’s bodies is devastating. It is manifested not only in the black–white death gap but also in the drastic measures required when chronic disease is left unmanaged. Black patients are less likely than whites to be referred to kidney and liver transplant wait lists and are more likely to die while waiting for a transplant.68 If they are lucky enough to get a donated kidney or liver, blacks are sicker than whites at the time of transplantation and less likely to survive afterward. “Take a look at all the black amputees,” said a caller to a radio show I was speaking on, identifying the remarkable numbers of people with amputated legs you see in poor black communities as a sign of health inequities. According to a 2008 nationwide study of Medicare claims, whites in Louisiana and Mississippi have a higher rate of leg amputation than in other states, but the rate for blacks is five times higher than for whites.69 An earlier study of Medicare services found that physicians were less likely to treat their black patients with aggressive, curative therapies such as hospitalization for heart disease, coronary artery bypass surgery, coronary angioplasty, and hip-fracture repair.70 But there were two surgeries that blacks were far more likely to undergo than whites: amputation of a lower limb and removal of the testicles to treat prostate cancer. Blacks are less likely to get desirable medical interventions and more likely to get undesirable interventions that good medical care would avoid.

Plants have long been, and still are, humanity’s primary medicines. They possess certain attributes that pharmaceuticals never will: 1) their chemistry is highly complex, too complex for resistance to occur — instead of a silver bullet (a single chemical), plants often contain hundreds to thousands of compounds; 2) plants have developed sophisticated responses to bacterial invasion over millions of years — the complex compounds within plants work in complex synergy with each other and are designed to deactivate and destroy invading pathogens through multiple mechanisms, many of which I discuss in this book; 3) plants are free; that is, for those who learn how to identify them where they grow, harvest them, and make medicine from them (even if you buy or grow them yourself, they are remarkably inexpensive); 4) anyone can use them for healing — it doesn’t take 14 years of schooling to learn how to use plants for your healing; 5) they are very safe — in spite of the unending hysteria in the media, properly used herbal medicines cause very few side effects of any sort in the people who use them, especially when compared to the millions who are harmed every year by pharmaceuticals (adverse drug reactions are the fourth leading cause of death in the United States, according to the Journal of the American Medical Association); and 6) they are ecologically sound. Plant medicines are a naturally renewable resource, and they don’t cause the severe kinds of environmental pollution that pharmaceuticals do — one of the factors that leads to resistance in microorganisms and severe diseases in people.

There is little to be learned from those historians of morality (especially Englishmen): The usual error in their premises is their insistence on a certain consensus among human beings, at least among civilised human beings, with regard to certain propositions of morality, from thence they conclude that these propositions are absolutely binding even upon you and me; or reversely, they come to the conclusion that no morality is binding, after the truth has dawned upon them that among different peoples moral valuations are necessarily different: both of which conclusions are equally childish follies. The error of the more subtle amongst them is that they discover and criticise the probably foolish opinions of a people about its own morality, or the opinions of mankind about human morality generally (they treat accordingly of its origin, its religious sanctions, the superstition of free will, and such matters), and they think that just by so doing they have criticised the morality itself. But the worth of a precept, "Thou shalt," is fundamentally different from and independent of such opinions about it, and must be distinguished from the weeds of error with which it has perhaps been overgrown: just as the worth of a medicine to a sick person is altogether independent of the question whether he has a scientific opinion about medicine, or merely thinks about it as an old wife would do. A morality could even have grown out of an error: but with this knowledge the problem of its worth would not even be touched. - Thus, no one hitherto has tested the value of that most celebrated of all medicines, called morality: for which purpose it is first of all necessary for one to call it in question. Well, that is just our work.

How do you feel, my lord?” “Well enough to go downstairs for a while,” Devon said. “But I’m not what anyone would call spry. And if I sneeze, I’m fairly certain I’ll start bawling like an infant.” The valet smiled slightly. “You’ll have no shortage of people eager to help you. The footmen literally drew straws to decide who would have the privilege of accompanying you downstairs.” “I don’t need anyone to accompany me,” Devon said, disliking the idea of being treated like some gouty old codger. “I’ll hold the railing to keep myself steady.” “I’m afraid Sims is adamant. He lectured the entire staff about the necessity of protecting you from additional injury. Furthermore, you can’t disappoint the servants by refusing their help. You’ve become quite a hero to them after saving those people.” “I’m not a hero,” Devon scoffed. “Anyone would have done it.” “I don’t think you understand, my lord. According to the account in the papers, the woman you rescued is a miller’s wife--she had gone to London to fetch her little nephew, after his mother had just died. And the boy and his sisters are the children of factory workers. They were sent to live in the country with their grandparents.” Sutton paused before saying with extra emphasis, “Second-class passengers, all of them.” Devon gave him a look askance. “For you to risk your life for anyone was heroic,” the valet said. “But the fact that a man of your rank would be willing to sacrifice everything for those of such humble means…Well, as far as everyone at Eversby Priory is concerned, it’s the same as if you had done it for any one of them.” Sutton began to smile as he saw Devon’s discomfited expression. “Which is why you will be plagued with your servants’ homage and adoration for decades to come.” “Bloody hell,” Devon muttered, his face heating. “Where’s the laudanum?” The valet grinned and went to ring the servants’ bell.

The Five Levels of Personality You can imagine your personality by thinking of a target with concentric rings. Your personality is made up of five rings, starting from the center with your values and radiating outward to the next circle, your beliefs. Your values determine your beliefs about yourself and the world around you. If you have positive values, such as love, compassion, and generosity, you will believe that people in your world are deserving of these values and you will treat them accordingly. Your beliefs, in turn, determine the third ring of your personality, your expectations. If you have positive values, you will believe yourself to be a good person. If you believe yourself to be a good person, you will expect good things to happen to you. If you expect good things to happen to you, you will be positive, cheerful, and future oriented. You will look for the good in other people and situations. The fourth level of your personality, determined by your expectations, is your attitude. Your attitude will be an outward manifestation or reflection of your values, beliefs, and expectations. For example, if your value is that this is a good world to live in and your belief is that you are going to be very successful in life, you will expect that everything that happens to you is helping you in some way. As a result, you will have a positive mental attitude toward other people, and they will respond positively toward you. You will be a more cheerful and optimistic person. You will be someone who others want to work with and for, buy from and sell to, and generally help to be more successful. This is why a positive mental attitude goes hand in hand with great success in every walk of life. The fifth ring, or level of your personality, is your actions. Your actions on the outside will ultimately be a reflection of your innermost values, beliefs, and expectations on the inside. This is why what you achieve in life and work will be determined more by what is going on inside of you than by any other factor.

Zubaydah was transferred in 2006 to the Guantánamo Bay detention camp. The videotapes of his interrogations, along with recordings of the torture of other detainees, were ordered destroyed by the head of the CIA’s clandestine service, Jose Rodriguez, despite standing orders from the White House Counsel’s Office to preserve them. According to his attorney, Zubaydah, who remains in Guantánamo today, has “permanent brain damage,” has suffered hundreds of seizures, and “cannot picture his mother’s face or recall his father’s name.” Some might read this and say to themselves, “Who gives a damn what happened to a terrorist after what they did on September 11?” But it’s not about them. It never was. What makes us exceptional? Our wealth? Our natural resources? Our military power? Our big, bountiful country? No, our founding ideals and our fidelity to them at home and in our conduct in the world make us exceptional. They are the source of our wealth and power. Living under the rule of law. Facing threats with confidence that our values make us stronger than our enemies. Acting as an example to other nations of how free people defend their liberty without sacrificing the moral conviction upon which it is based, respect for the dignity possessed by all God’s children, even our enemies. This is what made us the great nation we are. My fellow POWs and I could work up very intense hatred for the people who tortured us. We cussed them, made up degrading names for them, swore we would get back at them someday. That kind of resistance, angry and pugnacious, can only carry you so far when your enemy holds most of the cards and hasn’t any scruples about beating the resistance out of you however long it takes. Eventually, you won’t cuss them. You won’t refuse to bow. You won’t swear revenge. Still, they can’t make you surrender what they really want from you, your assent to their supremacy. No, you don’t have to give them that, not in your heart. And your last resistance, the one that sticks, the one that makes the victim superior to the torturer, is the belief that were the positions reversed you wouldn’t treat them as they have treated you. The ultimate victim of torture is the torturer, the one who inflicts pain and suffering at the cost of their humanity.

Is there a meaning in history? I do not wish to enter here into the problem of the meaning of ‘meaning’; I take it for granted that most people know with sufficient clarity what they mean when they speak of the ‘meaning of history’ or of the ‘meaning or purpose of life’10. And in this sense, in the sense in which the question of the meaning of history is asked, I answer: History has no meaning. In order to give reasons for this opinion, I must first say something about that ‘history’ which people have in mind when they ask whether it has meaning. So far, I have myself spoken about ‘history’ as if it did not need any explanation. That is no longer possible; for I wish to make it clear that ‘history’ in the sense in which most people speak of it simply does not exist; and this is at least one reason why I say that it has no meaning. How do most people come to use the term ‘history’? (I mean ‘history’ in the sense in which we say of a book that it is about the history of Europe—not in the sense in which we say that it is a history of Europe.) They learn about it in school and at the University. They read books about it. They see what is treated in the books under the name ‘history of the world’ or ‘the history of mankind’, and they get used to looking upon it as a more or less definite series of facts. And these facts constitute, they believe, the history of mankind. But we have already seen that the realm of facts is infinitely rich, and that there must be selection. According to our interests, we could, for instance, write about the history of art; or of language; or of feeding habits; or of typhus fever (see Zinsser’s Rats, Lice, and History). Certainly, none of these is the history of mankind (nor all of them taken together). What people have in mind when they speak of the history of mankind is, rather, the history of the Egyptian, Babylonian, Persian, Macedonian, and Roman empires, and so on, down to our own day. In other words: They speak about the history of mankind, but what they mean, and what they have learned about in school, is the history of political power. There is no history of mankind, there is only an indefinite number of histories of all kinds of aspects of human life. And one of these is the history of political power. This is elevated into the history of the world. But this, I hold, is an offence against every decent conception of mankind. It is hardly better than to treat the history of embezzlement or of robbery or of poisoning as the history of mankind. For the history of power politics is nothing but the history of international crime and mass murder (including, it is true, some of the attempts to suppress them). This history is taught in schools, and some of the greatest criminals are extolled as its heroes.

Perhaps the hardest part of the job was simply being attached to and dependent on people who didn’t think much of you. Virginia Woolf’s diaries are almost obsessively preoccupied with her servants and the challenge of maintaining patience with them. Of one, she writes: “She is in a state of nature: untrained; uneducated … so that one sees a human mind wriggling undressed.” As a class they were as irritating as “kitchen flies.” Woolf’s contemporary Edna St. Vincent Millay was rather more blunt: “The only people I really hate are servants. They are not really human beings at all.” It was unquestionably a strange world. Servants constituted a class of humans whose existences were fundamentally devoted to making certain that another class of humans would find everything they desired within arm’s reach more or less the moment it occurred to them to desire it. The recipients of this attention became spoiled almost beyond imagining. Visiting his daughter in the 1920s, in a house too small to keep his servants with him, the tenth Duke of Marlborough emerged from the bathroom in a state of helpless bewilderment because his toothbrush wasn’t foaming properly. It turned out that his valet had always put the toothpaste on the brush for him, and the Duke was unaware that toothbrushes didn’t recharge automatically. The servants’ payoff for all this was often to be treated appallingly. It was common for mistresses to test the honesty of servants by leaving some temptation where they were bound to find it—a coin on the floor, say—and then punishing them if they pocketed it. The effect was to instill in servants a slightly paranoid sense that they were in the presence of a superior omniscience. Servants were also suspected of abetting burglars by providing inside information and leaving doors unlocked. It was a perfect recipe for unhappiness on both sides. Servants, especially in smaller households, tended to think of their masters as unreasonable and demanding. Masters saw servants as slothful and untrustworthy. Casual humiliation was a regular feature of life in service. Servants were sometimes required to adopt a new name, so that the second footman in a household would always be called “Johnson,” say, thus sparing the family the tedium of having to learn a new name each time a footman retired or fell under the wheels of a carriage. Butlers were an especially delicate issue. They were expected to have the bearing and comportment of a gentleman, and to dress accordingly, but often the butler was required to engage in some intentional sartorial gaucherie—wearing trousers that didn’t match his jacket, for instance—to ensure that his inferiority was instantly manifest.* One handbook actually gave instructions—in fact, provided a working script—for how to humiliate a servant in front of a child, for the good of both child and servant.

Non-rational creatures do not look before or after, but live in the animal eternity of a perpetual present; instinct is their animal grace and constant inspiration; and they are never tempted to live otherwise than in accord with their own animal dharma, or immanent law. Thanks to his reasoning powers and to the instrument of reason, language, man (in his merely human condition) lives nostalgically, apprehensively and hopefully in the past and future as well as in the present; has no instincts to tell him what to do; must rely on personal cleverness, rather than on inspiration from the divine Nature of Things; finds himself in a condition of chronic civil war between passion and prudence and, on a higher level of awareness and ethical sensibility, between egotism and dawning spirituality. But this "wearisome condition of humanity" is the indispensable prerequisite of enlightenment and deliverance. Man must live in time in order to be able to advance into eternity, no longer on the animal, but on the spiritual level; he must be conscious of himself as a separate ego in order to be able consciously to transcend separate selfhood; he must do battle with the lower self in older that he may become identified with that higher Self within him, which is akin to the divine Not-Self; and finally he must make use of his cleverness in order to pass beyond cleverness to the intellectual vision of Truth, the immediate, unitive knowledge of the divine Ground. Reason and its works "are not and cannot be a proximate means of union with God." The proximate means is "intellect," in the scholastic sense of the word, or spirit. In the last analysis the use and purpose of reason is to create the internal and external conditions favourable to its own transfiguration by and into spirit. It is the lamp by which it finds the way to go beyond itself. We see, then, that as a means to a proximate means to an End, discursive reasoning is of enormous value. But if, in our pride and madness, we treat it as a proximate means to the divine End (as so many religious people have done and still do), or if, denying the existence of an eternal End, we regard it as at once the means to Progress and its ever-receding goal in time, cleverness becomes the enemy, a source of spiritual blindness, moral evil and social disaster. At no period in history has cleverness been so highly valued or, in certain directions, so widely and efficiently trained as at the present time. And at no time have intellectual vision and spirituality been less esteemed, or the End to which they are proximate means less widely and less earnestly sought for. Because technology advances, we fancy that we are making corresponding progress all along the line; because we have considerable power over inanimate nature, we are convinced that we are the self-sufficient masters of our fate and captains of our souls; and because cleverness has given us technology and power, we believe, in spite of all the evidence to the contrary, that we have only to go on being yet cleverer in a yet more systematic way to achieve social order, international peace and personal happiness.

1. Do not chase those who go, and do not stop those who come. -Blind- 카톡【AKR331】텔레【RDH705】라인【SPR331】위커【SPR705】 저희는 7가지 철칙을 바탕으로 거래를 합니다. 고객들과 지키지못할약속은 하지않습니다 1.정품보장 2.총알배송 3.투명한 가격 4.편한 상담 5.끝내주는 서비스 6.고객님 정보 보호 7.깔끔한 거래 제품을 구입하실때는 저희가 구매자분들께 약속지켜드리는것만큼 구매자분들도 저희와 약속 꼭 지켜주시기 바랍니다 구체적인 내용은 문의하셔셔 상담받아보세요 클릭해주셔셔 감사합니다 24시간 언제든지 문의주세요 2. Watch out for those surrounded by dark clouds. – Balthazar Graciasian 3. Rather than let me live in Paradise alone There will be no greater penalty. Goethe 4. When you associate with others, the first thing you should not forget Because the other person has their own way of life In order not to confuse them, they should not interfere with others' lives. Henry James 5. You have a bad relationship with others I hate that person being with you, If you are right and you don't agree, The person will not be reproved It is you who should be reproved. Because you have not done your heart and devotion to that person. Tolstoy 6. If you want to be liked by others, Just show that you are having a great time together. If you do that, instead of just having fun Better to hang out with the other person. And people with this temperament Even if you don't have great culture or wisdom, you have common sense. That behaviour, Who have great talent and lack this disposition I greatly move others' minds. Joseph Addis   7. Anyone who accepts others generously Always get people's hearts, Who rules with dignity and force Always buy people's anger. -King Sejong- 8. I want to interest others. Don't close your ears and eyes yourself Show interest in others. If you don't understand this, However talented and capable It is impossible to get along with others. Lawrence Gould- 9. Take care of others' interests. Undistributed profits never last long. -Voltaire- 10. It is only sin that I do not know others. What's the sin of not letting others know? Jang Young-sil 11. What comes out of you returns to you. -Blind- 12. It is never a good thing to be someone's half. We are a perfect person. Andrew Matthews 13. Treating others Cherish his body as mine. My body is not only precious. Do not forget that others' bodies are also precious. And do what you desire for others first. -Confucius-   14. Most people Neither my side nor my enemy. Also what you do or yourself There are people who do not like it. It's too much to want everyone to like you. Liz Carpenter 15. In general, introverted humans Outgoing humans get along well with outgoing humans. It is because the mind is at first comfortable and easy to understand. But the state of being at ease It is not a good condition for your own growth. Theodore Rubin   16. Stick when you're hungry, and leave when you're hungry, When it's warm, it flocks, when it's cold This is the widespread dismissal of recognition. Chae Geun-hwa 17. With people You can't share the ball together, Together with the ball envy one another. Tribulation with people, but comfort cannot come together. Comfort will be an enemy of one another. Chae Geun-hwa 18. People must change their positions and positions. -Confucius- 19. A person is originally clean, All call for sin and blessing according to ties. The paper smells close to incense, That rope is like a fishy fish. Man dyes little by little and learns it, but he does not know how to do it himself. -Law law- 20. A person's value can only be measured in relation to others. Nietzsche 21. Be strict to yourself and generous to others -Confucius- 22. Beware of your impression of the other person Worrying is why you're the main character. Usually, a person's crush is about first showing others You should know what appears as a reaction. You don't wait Give you first. Lawrence

We need to treat people according to who they are in Christ because in Him we acquire God’s character.

Caroline’s project faces extreme uncertainty: there had never been a volunteer campaign of this magnitude at HP before. How confident should she be that she knows the real reasons people aren’t volunteering? Most important, how much does she really know about how to change the behavior of hundreds of thousand people in more than 170 countries? Barlerin’s goal is to inspire her colleagues to make the world a better place. Looked at that way, her plan seems full of untested assumptions—and a lot of vision. In accordance with traditional management practices, Barlerin is spending time planning, getting buy-in from various departments and other managers, and preparing a road map of initiatives for the first eighteen months of her project. She also has a strong accountability framework with metrics for the impact her project should have on the company over the next four years. Like many entrepreneurs, she has a business plan that lays out her intentions nicely. Yet despite all that work, she is—so far—creating one-off wins and no closer to knowing if her vision will be able to scale. One assumption, for example, might be that the company’s long-standing values included a commitment to improving the community but that recent economic trouble had resulted in an increased companywide strategic focus on short-term profitability. Perhaps longtime employees would feel a desire to reaffirm their values of giving back to the community by volunteering. A second assumption could be that they would find it more satisfying and therefore more sustainable to use their actual workplace skills in a volunteer capacity, which would have a greater impact on behalf of the organizations to which they donated their time. Also lurking within Caroline’s plans are many practical assumptions about employees’ willingness to take the time to volunteer, their level of commitment and desire, and the way to best reach them with her message. The Lean Startup model offers a way to test these hypotheses rigorously, immediately, and thoroughly. Strategic planning takes months to complete; these experiments could begin immediately. By starting small, Caroline could prevent a tremendous amount of waste down the road without compromising her overall vision. Here’s what it might look like if Caroline were to treat her project as an experiment.

Whereas “ruthless nations” used their strength to bring oppression and foster injustice (vv. 3, 4, 5), God is a “stronghold to the poor, a stronghold to the needy in his distress, a shelter from the storm and a shade from the heat” (v. 4). While they may be forgotten and mistreated by society, God remains a refuge for them. Biblically, a paradox arises: it is precisely God’s impartiality that makes him partial to the poor (Deut. 10:17–18; cf. James 3:17). We think of fairness as treating everyone the same, yet God sees perfectly the many ways in which things are not the same for all people. The world gives inherent priority to the powerful, wealthy, and beautiful. Impartiality for God does not mean treating everyone the exact same way at all times, since he alone perfectly takes into consideration all things (Rom. 11:33–35). It is in fairness that God favors the forgotten and receives the rejected (Psalm 113; cf. Ps. 107:41; 136:23). God’s royal majesty is seen in his tender mercy (Ps. 138:6; cf. Luke 1:52–53). How easy it is for us to forget that God gives priority to the weak, the vulnerable, and the needy (James 2:5). Accordingly, one of the marks of a healthy church, and a healthy Christian, is an impulse to extend God’s compassionate care to those most in need—supremely those in spiritual need, but also those in physical need. The church thus becomes a “stronghold” for those must vulnerable, bringing the peace of Christ to trial-ridden lives.

According to Hidary, most people become too dependent on one facet of their lives. And when one facet takes up 80 percent of somebody’s total exposed surface area, they tend to become defensive around it, protective. They become “experts.” They treat what they know as a stock rather than a flow, and they tend to isolate themselves from flows of new knowledge and the people creating them.

Stakeholders make up a company. They include all the people who impact and are impacted by a business. We must honor them as people first before treating them according to the role they happen to be playing.

Chinese family businesses instinctively thought of ways of hiding income from the tax collector. The situation is quite different in Japan, where the family is weaker and individuals are pulled in different directions by the various vertical authority structures standing above them. The entire Japanese nation, with the emperor at the top, is, in a sense, the ie of all ies, and calls forth a degree of moral obligation and emotional attachment that the Chinese emperor never enjoyed. Unlike the Japanese, the Chinese have had less of a we-against-them attitude toward outsiders and are much more likely to identify with family, lineage, or region as with nation. The dark side to the Japanese sense of nationalism and proclivity to trust one another is their lack of trust for people who are not Japanese. The problems faced by non-Japanese living in Japan, such as the sizable Korean community, have been widely noted. Distrust of non-Japanese is also evident in the practices of many Japanese multinationals operating in other countries. While aspects of the Japanese lean manufacturing system have been imported with great success into the United States, Japanese transplants have been much less successful integrating into local American supplier networks. Japanese auto companies building assembly plants in the United States, for example, have tended to bring over with them the suppliers in their network organizations from Japan. According to one study, some ninety percent of the parts for Japanese cars assembled in America come from Japan or from subsidiaries of Japanese companies in America.43 This is perhaps predictable given the cultural differences between the Japanese assembler and the American subcontractor but has understandably led to hard feelings between the two. To take another example, while Japanese multinationals have hired a great number of native executives to run their overseas businesses, these people are seldom treated like executives at the same level in Japan. An American working for a subdivision of a Japanese company in the United States might aspire to rise within that organization but is very unlikely to be asked to move to Tokyo or even to a higher post outside the United States.44 There are exceptions. Sony America, for example, with its largely American staff, is highly autonomous and often influences its parent in Japan. But by and large, the Japanese radius of trust can be fully extended only to other Japanese.

This means that in a free society the leader follows the people even as he leads them. He must, as someone said, find out where the people are going so that he may lead them. When the leader in a free society becomes contemptuous of the people, he sooner or later proceeds on the false and fatal theory that all men are fools, and eventually blunders into defeat. Things are different where the leader can employ ruthless coercion. Where, as in an active mass movement, the leader can exact blind obedience, he can operate on the sound theory that all men are cowards, treat them accordingly and get results.

Over his career, Buteyko would be censured by medical critics; he’d be physically attacked and, at one point, have his laboratory torn up. But he pressed on. By the 1980s, he had published more than 50 scientific papers and the Soviet Ministry of Health had recognized his techniques as effective. Some 200,000 people in Russia alone had learned his methods. According to several sources, Buteyko was once invited to England to meet with Prince Charles, who was suffering from breathing difficulties brought on by allergies. Buteyko helped the prince, and he helped heal upward of 80 percent of his patients suffering from hypertension, arthritis, and other ailments. Voluntary Elimination of Deep Breathing was especially effective in treating respiratory diseases. It seemed to work like a miracle for asthma. • • •

It occurred to me then that the examples I have of myself feeling esteem, respect, self-worth - they are fleeting. The respect I am accorded is conditional on my participation in society as an economically productive and relatively wealthy person. It has little to do with my inherent right to respect as a human being and member of this society. That it is conditional is palpable because I see that those who do not meet the conditions I currently have do not get it. It is also palpable when I look at people with more power and/or wealth than me and I see how they are treated with what looks like more respect. Respect that is conditional on narrow practices can easily be withheld. I think it is different, qualitatively, from the respect that is given and received between people who believe in the inherent worth and integrity of other human beings.

Human Genome Project in 2003, scientists were able to examine human ancestry through genetics. Science has proven that the concept of race is not a biological fact but rather a social concept. According to Dr. Harold P. Freeman, who has studied biology and race, “If you ask what percentage of your genes is reflected in your external appearance, the basis by which we talk about race, the answer seems to be in the range of .01 percent. This is a very, very minimal reflection of your genetic makeup.”3 What we see as observable physical differences among people of “different races” are actually just different genotype and phenotype expressions among one race—the human race. Despite our differences in skin color, hair texture, and other physical traits, genetically, you and I are largely the same. However, because race is a deeply held social construct and because of the existence of white supremacy, you and I are not treated the same.

The postmodern knowledge principle and the postmodern political principle were used primarily for deconstructive purposes in the first phase (roughly 1965–1990) and made applicable for reconstruction during the second phase in the form of applied postmodernism (roughly 1990–2010), yet they were confined principally to specific academic fields and activist circles. In this third phase of postmodernism, these principles are treated as fundamental truths both within these two settings and beyond. After decades of being treated like knowns within sectors of academia and activism, the principles, themes, and assertions of Theory became known-knowns—ideas taken for granted as true statements about the world that people “just know” are true. The result is that the belief that society is structured of specific but largely invisible identity-based systems of power and privilege that construct knowledge via ways of talking about things is now considered by social justice scholars and activists to be an objectively true statement about the organizing principle of society. Does this sound like a metanarrative? That’s because it is. Social Justice scholarship and its educators and activists see these principles and conclusions as The Truth According to Social Justice—and they treat it as though they have discovered the analogue of the germ theory of disease, but for bigotry and oppression.

At this stage in our discussion, the important thing has been simply to point out that our world is so religious that objects and actions of the most materialistic kind, those seemingly most devoid of depth, are transformed into religious phenomena. The whole person is now committed at that level. That is what makes the dispute on this ground so fundamental. It is very bad that some people should be undernourished while others succumb from overconsumption, that there should be misery and injustice. It is obvious that we should struggle against hunger, misery, and unequal distribution. But that reasonable proposition is rejected by the judges. According to them, what I have just written is the statement of a heartless man, who moreover is a rightist. Those things should be talked about at the height of excitement, of indignation, with sacred fury, with voice trembling and eyes flashing despair and fire. That people should go hungry is the absolute in suffering. That there should be inequality of consumption is an absolute evil. This fury, this urgency, the quality of the ultimate in the arguments in this domain, the totalitarian nature attributed to these things, which excludes everything else and treats other problems as secondary, which makes it possible to decide exactly what is good and what is to be condemned, which involves the whole of humanity in the application-all this attests, more than anything else, to the religious character of consumption. The debate over "have/have not" has become a war of religion (I said "over," not "between").

When trying to be recognized by others, almost all people treat satisfying other people’s expectations as the means to that end. And that is in accordance with the stream of thought of reward-and-punishment education that says one will be praised if one takes appropriate action. If, for example, the main point of your job turns out to be satisfying other people’s expectations, then that job is going to be very hard on you. Because you’ll always be worried about other people looking at you and fear their judgment, and you are repressing your “I-ness.” It might come as a surprise to you, but almost none of my clients who come for counseling are selfish people. Rather, they are suffering trying to meet the expectations of other people, the expectations of their parents and teachers. So, in a good way, they can’t behave in a self-centered fashion.

The stories of people who are making sacrifices to help others during this crisis could fill an entire book. Around the world, health care workers put themselves at risk to treat sick people—according to the WHO, more than 115,000 had lost their lives taking care of COVID patients by May 2021. First responders and frontline workers kept showing up and doing their jobs. People checked in on neighbors and bought groceries for them when they couldn’t leave home. Countless people followed the mask mandates and stayed home as much as possible. Scientists worked around the clock, using all their brainpower to stop the virus and save lives. Politicians made decisions based on data and evidence, even though these decisions weren’t always the popular choice. Not everyone did the right thing, of course. Some people have refused to wear masks or get vaccinated. Some politicians have denied the severity of the disease, shut down attempts to limit its spread, and even implied that there’s something sinister in the vaccines. It’s impossible to ignore the impact their choices are having on millions of people, and there’s no better proof of those old political clichés: Elections have consequences, and leadership matters.