Variety Proposal Quotes

But recently I have learned from discussions with a variety of scientists and other non-philosophers (e.g., the scientists participating with me in the Sean Carroll workshop on the future of naturalism) that they lean the other way: free will, in their view, is obviously incompatible with naturalism, with determinism, and very likely incoherent against any background, so they cheerfully insist that of course they don't have free will, couldn’t have free will, but so what? It has nothing to do with morality or the meaning of life. Their advice to me at the symposium was simple: recast my pressing question as whether naturalism (materialism, determinism, science...) has any implications for what we may call moral competence. For instance, does neuroscience show that we cannot be responsible for our choices, cannot justifiably be praised or blamed, rewarded or punished? Abandon the term 'free will' to the libertarians and other incompatibilists, who can pursue their fantasies untroubled. Note that this is not a dismissal of the important issues; it’s a proposal about which camp gets to use, and define, the term. I am beginning to appreciate the benefits of discarding the term 'free will' altogether, but that course too involves a lot of heavy lifting, if one is to avoid being misunderstood.

Few institutions are considered so universally to have failed as our schools, yet in spite of this dreary record a prescription of increased dosage is making its way to the national agenda. The specifics of this proposal: a) Schools should be open year-round, avoiding long summer holidays for children. b) Schools should extend from 9 to 5, not dismissing students in mid-afternoon as is currently the case. c) Schools should provide recreation, evening meals, and a variety of family services so that working-class parents will be free of the "burden" of their own children. The bottom line of these proposals is reduction of the damaging effects of "freedom" and "family" on a subject population.

In the peculiar fate of people that makes them fat and rich, when this happens very swiftly there is the menace of the dreamy state that plunders their reality. Let's say that anyway old age and death would come, so why shouldn't the passage be comfortable? But this proposal doesn't make a firm mind, in the strange area where things swim too fast. Against this trouble thought may be a remedy; force of person is another one, and money and big-scale lavishness, unpierceable concreteness, organizational deeds. So there are these various remedies and many more, older ones, but you don't actually have full choice among all the varieties, especially those older ones of the invisible world. Most people make do with what they have, and labor in their given visible world, and this has its own stubborn merit.

Because many Americans still bartered, Hamilton wanted to encourage the use of coins. As part of his campaign to foster a market economy, Hamilton suggested introducing a wide variety of coins, including gold and silver dollars, a ten-cent silver piece, and copper coins of a cent or half cent. He wasn’t just thinking of rich people; small coins would benefit the poor “by enabling them to purchase in small portions and at a more reasonable rate the necessaries of which they stand in need.” 42 To spur patriotism, he proposed that coins feature presidential heads or other emblematic designs and display great beauty and workmanship: “It is a just observation that ‘The perfection of the coins is a great safeguard against counterfeits.

Similarly, a 2016 World Resources Institute report analyzes a variety of possible dietary modifications and finds that “ambitious animal protein reduction”—focused on reducing overconsumption of animal-based foods in regions where people devour more than 60 grams of protein and 2,500 calories per day—holds the greatest promise for ensuring a sustainable future for global food supply and the planet.

Just as Pierre-Joseph Proudhon's statement "Property is theft" is usually misunderstood, so it is easy to misunderstand Benjamin Tucker's claim that individualist anarchism was part of "socialism." Yet before Marxists monopolized the term, socialism was a broad concept, as indeed Marx's critique of the "unscientific" varieties of socialism in the Communist Manifesto indicated. Thus, when Tucker claimed that the individualist anarchism advocated in the pages of Liberty was socialist, he was not engaged in obfuscation or rhetorical bravado. He (and most of his writers and readers) understood socialism to mean a set of theories and demands that proposed to solve the "labor problem" through radical changes in the capitalist economy. Descriptions of the problem varied (e.g., poverty, exploitation, lack of opportunity), as did explanations of its causes (e.g., wage employment, monopolies, lack of access to land or credit), and, consequently, so did the proposed solutions (e.g., abolition of private property, regulation, abolition, or state ownership of monopolies, producer cooperation, etc.). Of course, this led to a variety of strategies as well: forming socialist or labor parties, fomenting revolution, building unions or cooperatives, establishing communes or colonies, etc. This dazzling variety led to considerable public confusion about socialism, and even considerable fuzziness among its advocates and promoters.

IT is worth remembering that the rise of what we call literary fiction happened at a time when the revealed, authenticated account of the beginning was losing its authority. Now that changes in things as they are change beginnings to make them fit, beginnings have lost their mythical rigidity. There are, it is true, modern attempts to restore this rigidity. But on the whole there is a correlation between subtlety and variety in our fictions and remoteness and doubtfulness about ends and origins. There is a necessary relation between the fictions by which we order our world and the increasing complexity of what we take to be the 'real' history of that world. I propose in this talk to ask some questions about an early and very interesting example of this relation. There was a long-established opinion that the beginning was as described in Genesis, and that the end is to be as obscurely predicted in Revelation. But what if this came to seem doubtful? Supposing reason proved capable of a quite different account of the matter, an account contradicting that of faith? On the argument of these talks so far as they have gone, you would expect two developments: there should be generated fictions of concord between the old and the new explanations; and there should be consequential changes in fictive accounts of the world. And of course I should not be troubling you with all this if I did not think that such developments occurred. The changes to which I refer came with a new wave of Greek influence on Christian philosophy. The provision of accommodations between Greek and Hebrew thought is an old story, and a story of concord-fictions--necessary, as Berdyaev says, because to the Greeks the world was a cosmos, but to the Hebrews a history. But this is too enormous a tract in the history of ideas for me to wander in. I shall make do with my single illustration, and speak of what happened in the thirteenth century when Christian philosophers grappled with the view of the Aristotelians that nothing can come of nothing--ex nihilo nihil fit--so that the world must be thought to be eternal. In the Bible the world is made out of nothing. For the Aristotelians, however, it is eternal, without beginning or end. To examine the Aristotelian arguments impartially one would need to behave as if the Bible might be wrong. And this was done. The thirteenth-century rediscovery of Aristotle led to the invention of double-truth. It takes a good deal of sophistication to do what certain philosophers then did, namely, to pursue with vigour rational enquiries the validity of which one is obliged to deny. And the eternity of the world was, of course, more than a question in a scholarly game. It called into question all that might seem ragged and implausible in the usual accounts of the temporal structure of the world, the relation of time to eternity (certainly untidy and discordant compared with the Neo-Platonic version) and of heaven to hell.

The American republic now extended across a third of a continent, and was unlikely to stop there. How then could the British time bomb of generosity—the ocean of land ceded in 1783—fail to revive familiar protests of “no taxation without representation”? Where, if that happened, would Hamilton’s “UNION” be? Madison solved these issues of time and space by shifting scale. In doing so he drew, knowingly or not, 65 on Machiavelli. For only in republics, the Florentine had observed, could the “common good” be “looked to properly.” By expanding the number who benefited, the influence of the few who didn’t could be reduced: not all parts, submerged in wholes, need drown. 66 Scale could be the life preserver. There were, Madison acknowledged, dangers in this: By enlarging too much the number of electors [voters], you render the representative too little acquainted with all their local circumstances and lesser interests; as by reducing it too much, you render him unduly attached to these, and too little fit to comprehend and pursue great and national objects. But surely there existed “a mean, on both sides of which inconveniences will be found to lie.” In this way balancing factions—a Burkean enterprise—could put “inconveniences” to good use: Extend the sphere, and you take in a greater variety of parties and interests; you make it less probable that a majority of the whole will have a common motive to invade the rights of other citizens; or if such a common motive exists, it will be more difficult for all who feel it to discover their own strength, and to act in unison with each other. The proposed Constitution “forms a happy combination in this respect; the great and aggregate interests being referred to the national, the local and particular to the State legislatures.” 67

In the end, ethical interpretation of the Bible means to think critically about how our practices of textual engagement might help us to become both more human and more humane. We are constantly crafting and recrafting ourselves, and the goal is to do so in such a way that we contribute, even if only incrementally, more to the good in the world than to the bad. We think of the point made by Tim Beal (2011, 184), who notes that the etymological root of the word “religion” is typically taken to be the Latin religare, from the verb ligare, meaning “to bind” or “to attach” (ergo our word “ligament”). Religion, in this line of thinking, has to do with being bound to certain doctrines, ideas, or practices. But Beal points out that there is another etymology, suggested by the ancient Roman politician and philosopher Cicero, who proposed that religion derives from the Latin relegere, itself a form of the root legere, “to read” (ergo our words “legible” and even “lectionary”). “Re-ligion” becomes then a process of “re-reading,” and the shaping of a religious life (or more broadly a moral life, or more broadly still just a life) is a continual process of engagement with tradition in the context of present realities. We spoke early on in this book about the “traditioning” process that lies behind the biblical text, the way in which earlier texts and traditions are taken up in later contexts in which they are both preserved and transformed. As a result, Scripture itself presents a rich variety of voices, and sometimes one author or text disagrees with the other. It is an ongoing conversation rather than a set of settled doctrines. And it is our privilege to be invited into that conversation, to become ourselves part of the traditioning process, seeking to bring an unfolding understanding of the good into our present reality.

As the result of some observations I have made in recent years, I propose to add two new and previously undescribed varieties to the various forms of insanity with fixed ideas, whose underlying phenomenology is essentially phobic. The two new terms I would like to put forth, following the nomenclature currently accepted by leading clinicians, are dysmorphophobia and taphephobia. The first condition consists of the sudden appearance and fixation in the consciousness of the idea of one’s own deformity; the individual fears that he has become deformed (dysmorphos) or might become deformed, and experiences at this thought a feeling of an inexpressible disaster… The ideas of being ugly are not, in themselves, morbid; in fact, they occur to many people in perfect mental health, awakening however only the emotions normally felt when this possibility is contemplated. But, when one of these ideas occupies someone’s attention repeatedly on the same day, and aggressively and persistently returns to monopolise his attention, refusing to remit by any conscious effort; and when in particular the emotion accompanying it becomes one of fear, distress, anxiety, and anguish, compelling the individual to modify his behaviour and to act in a pre-determined and fixed way, then the psychological phenomena has gone beyond the bounds of normal, and may validly be considered to have entered the realm of psychopathology. The dysmorphophobic, indeed, is a veritably unhappy individual, who in the midst of his daily affairs, in conversations, while reading, at table, in fact anywhere and at any hour of the day, is suddenly overcome by the fear of some deformity that might have developed in his body without his noticing it. He fears having or developing a compressed, flattened forehead, a ridiculous nose, crooked legs, etc., so that he constantly peers in the mirror, feels his forehead, measures the length of his nose, examines the tiniest defects in his skin, or measures the proportions of his trunk and the straightness of his limbs, and only after a certain period of time, having convinced himself that this has not happened, is able to free himself from the state of pain and anguish the attack put him in. But should no mirror be at hand, or should he be prevented from quieting his doubts in some way or other with rituals or movements of the most outlandish kinds, the way a rhypophobic who cannot get water to wash himself might, the attack does not end very quickly, but may reach a very painful intensity, even to the point of weeping and desperation.

It is the custom in Germany for students to pass from one university to another during the course of their studies—a custom, incidentally, which no other country has. But it would be false to assume that this variety in instruction is a safeguard afainst uniformity of outlook, for although the professors of the various universities fight among themselves, they are all, fundamentally and at heart, in complete agreement. I came to realise this clearly through my contacts with the economists. This must have been about 1929. At that time we published a paper on certain aspects of the economic problem. Immediately a whole company of national economists of all sorts, and from a variety of universities, joined forces and signed a circular in which they unaminously condemned our economic proposals. I made one attempt to have a serious discussion with one of the most renowned of them, and one who was regarded by his colleagues as a revolutionary in economic thought Zwiedineck. The results were disastrous! At the time the State had floated a loan of two million seven hundred thousand marks for the construction of a road. I told Zwiedineck that I regarded this way of financing a project as foolish in the extreme. The life of the road in question would be some fifteen years ; but the amortisation of the capital involved would continue for eighty years. What the Government was really doing was to evade an immediate financial obligation by transferring the charges to the men of the next generation and, indeed, of the generation after. I insisted that nothing could be more unsound, and that what the Government should really do was to take radical steps to reduce the rate of interest and thus to render capital more fluid. I next argued that the gold standard, the fixing of rates of exchange and so forth were shibboleths which I had never regarded and never would regard as weighty and immutable principles of economy. Money, to me, was simply a token of exchange for work done, and its value depended absolutely on the value of the work accomplished. Where money did not represent services rendered, I insisted, it had no value at all. Zwiedineck was horrified and very excited. Such ideas, he declared, would upset the accepted economic principles of the entire world, and the putting of them into practice would cause a breakdown of the world's political economy. When, later, after our assumption of power, I put my theories into practice, the economists were not in the least discountenanced, but calmly set to work to prove by scientific argument that my theories were, indeed, sound economy !

propose that we consider our farmers on a spectrum, let’s say, of agrarianism. On one end of the spectrum we have farmers like James, interested in producing the finest foodstuffs that they can, given the soil, the climate, the water, the budget, and their talent. They observe how efficacious or not their efforts are proving, and they adapt accordingly. Variety is one of the keys to this technique, eschewing the corporate monocultures for a revolving set of plants and animals, again, to mimic what was already happening on the land before we showed up with our earth-shaving machinery. It’s tough as hell, and in many cases impossible, to farm this way and earn enough profit to keep your bills paid and your family fed, but these farmers do exist. On the other end of the spectrum is full-speed-ahead robo-farming, in which the farmer is following the instructions of the corporation to produce not food but commodities in such a way that the corporation sits poised to make the maximum financial profit. Now, this is the part that has always fascinated me about us as a population: This kind of farmer is doing all they can to make their factory quota for the company, of grain, or meat, or what have you, despite their soil, climate, water, budget, or talent. It only stands to reason that this methodology is the very definition of unsustainable. Clearly, this is an oversimplification of an issue that requires as much of my refrain (nuance!) as any other human endeavor, but the broad strokes are hard to refute. The first farmer is doing their best to work with nature. The second farmer is doing their best despite nature. In order for the second farmer to prosper, they must defeat nature. A great example of this is the factory farming of beef/pork/chicken/eggs/turkey/salmon/etc. The manufacturers of these products have done everything they can to take the process out of nature entirely and hide it in a shed, where every step of the production has been engineered to make a profit; to excel at quantity. I know you’re a little bit ahead of me here, but I’ll go ahead and ask the obvious question: What of quality? If you’re willing to degrade these many lives with impunity—the lives of the animals themselves, the workers “growing” them, the neighbors having to suffer the voluminous poisons being pumped into the ecosystem/watershed, and the humans consuming your products—then what are you about? Can that even be considered farming? Again, I’m asking this of us. Of you and me, because what I have just described is the way a lot of our food is produced right now, in the system that we all support with our dollars. How did we get here, in both the US and the UK? How can we change our national stance toward agriculture to accommodate more middle-size farmers and less factory farms? How would Aldo Leopold feel about it?

In many fields—literature, music, architecture—the label ‘Modern’ stretches back to the early 20th century. Philosophy is odd in starting its Modern period almost 400 years earlier. This oddity is explained in large measure by a radical 16th century shift in our understanding of nature, a shift that also transformed our understanding of knowledge itself. On our Modern side of this line, thinkers as far back as Galileo Galilei (1564–1642) are engaged in research projects recognizably similar to our own. If we look back to the Pre-Modern era, we see something alien: this era features very different ways of thinking about how nature worked, and how it could be known. To sample the strange flavour of pre-Modern thinking, try the following passage from the Renaissance thinker Paracelsus (1493–1541): The whole world surrounds man as a circle surrounds one point. From this it follows that all things are related to this one point, no differently from an apple seed which is surrounded and preserved by the fruit … Everything that astronomical theory has profoundly fathomed by studying the planetary aspects and the stars … can also be applied to the firmament of the body. Thinkers in this tradition took the universe to revolve around humanity, and sought to gain knowledge of nature by finding parallels between us and the heavens, seeing reality as a symbolic work of art composed with us in mind (see Figure 3). By the 16th century, the idea that everything revolved around and reflected humanity was in danger, threatened by a number of unsettling discoveries, not least the proposal, advanced by Nicolaus Copernicus (1473–1543), that the earth was not actually at the centre of the universe. The old tradition struggled against the rise of the new. Faced with the news that Galileo’s telescopes had detected moons orbiting Jupiter, the traditionally minded scholar Francesco Sizzi argued that such observations were obviously mistaken. According to Sizzi, there could not possibly be more than seven ‘roving planets’ (or heavenly bodies other than the stars), given that there are seven holes in an animal’s head (two eyes, two ears, two nostrils and a mouth), seven metals, and seven days in a week. Sizzi didn’t win that battle. It’s not just that we agree with Galileo that there are more than seven things moving around in the solar system. More fundamentally, we have a different way of thinking about nature and knowledge. We no longer expect there to be any special human significance to natural facts (‘Why seven planets as opposed to eight or 15?’) and we think knowledge will be gained by systematic and open-minded observations of nature rather than the sorts of analogies and patterns to which Sizzi appeals. However, the transition into the Modern era was not an easy one. The pattern-oriented ways of thinking characteristic of pre-Modern thought naturally appeal to meaning-hungry creatures like us. These ways of thinking are found in a great variety of cultures: in classical Chinese thought, for example, the five traditional elements (wood, water, fire, earth, and metal) are matched up with the five senses in a similar correspondence between the inner and the outer. As a further attraction, pre-Modern views often fit more smoothly with our everyday sense experience: naively, the earth looks to be stable and fixed while the sun moves across the sky, and it takes some serious discipline to convince oneself that the mathematically more simple models (like the sun-centred model of the solar system) are right.

In a stunning 1971 paper, Twenty Things to Do with a Computer, Seymour Papert and Logo co-creator Cynthia Solomon proposed educative computer-based projects for kids. They included composing music, controlling puppets, programming, movie making, mathematical modeling, and a host of other projects that schools should aspire to more than 40 years later. Papert and Solomon also made the case for 1:1 computing and stressed the three game changers discussed later in this book. The school computer should have a large number of output ports to allow the computer to switch lights on and off, start tape recorders, actuate slide projectors and start and stop all manner of little machines. There should also be input ports to allow signals to be sent to the computer. In our image of a school computation laboratory, an important role is played by numerous “controller ports” which allow any student to plug any device into the computer… The laboratory will have a supply of motors, solenoids, relays, sense devices of various kids, etc. Using them, the students will be able to invent and build an endless variety of cybernetic systems.

Exactly why the sources were intertwined in this way is unclear. Exploring this issue really involves asking two questions: (1) Why were all of these sources retained, rather than just retaining the latest or most authoritative one? (2) Why were they combined in this odd way, rather than being left as complete documents that would be read side by side, much like the model of the four different and separate gospels, which introduce the Christian Bible or New Testament? Since there is no direct evidence going back to the redaction of the Torah, these issues may be explored only in a most tentative fashion, with plausible rather than definitive answers. Probably the earlier documents had a certain prestige and authority in ancient Israel, and could not simply be discarded.9 Additionally, the redaction of the Torah from a variety of sources most likely represents an attempt to enfranchise those groups who held those particular sources as authoritative. Certainly the Torah does not contain all of the early traditions of Israel. Yet, it does contain the traditions that the redactor felt were important for bringing together a core group of Israel (most likely during the Babylonian exile of 586-538 B.C.E.). The mixing of these sources by intertwining them preserved a variety of sources and perspectives. (Various methods of intertwining were used-the preferred method was to interleave large blocks of material, as in the initial chapters of Genesis. However, when this would have caused narrative difficulties, as in the flood story or the plagues of Exodus, the sources were interwoven-several verses from one source, followed by several verses from the other.) More than one hundred years ago, the great American scholar G. F Moore called attention to the second-century Christian scholar Tatian, who composed the Diatessaron.10 This work is a harmony of the Gospels, where most of the four canonical gospels are combined into a single work, exactly the same way that scholars propose the four Torah strands of J, E, D, and P have been combined. This, along with other ancient examples, shows that even though the classical model posited by source criticism may seem strange to us, it reflects a way that people wrote literature in antiquity

Passage Four: From Functional Manager to Business Manager This leadership passage is often the most satisfying as well as the most challenging of a manager’s career, and it’s mission-critical in organizations. Business mangers usually receive significant autonomy, which people with leadership instincts find liberating. They also are able to see a clear link between their efforts and marketplace results. At the same time, this is a sharp turn; it requires a major shift in skills, time applications, and work values. It’s not simply a matter of people becoming more strategic and cross-functional in their thinking (though it’s important to continue developing the abilities rooted in the previous level). Now they are in charge of integrating functions, whereas before they simply had to understand and work with other functions. But the biggest shift is from looking at plans and proposals functionally (Can we do it technically, professionally, or physically?) to a profit perspective (Will we make any money if we do this?) and to a long-term view (Is the profitability result sustainable?). New business managers must change the way they think in order to be successful. There are probably more new and unfamiliar responsibilities here than at other levels. For people who have been in only one function for their entire career, a business manager position represents unexplored territory; they must suddenly become responsible for many unfamiliar functions and outcomes. Not only do they have to learn to manage different functions, but they also need to become skilled at working with a wider variety of people than ever before; they need to become more sensitive to functional diversity issues and communicating clearly and effectively. Even more difficult is the balancing act between future goals and present needs and making trade-offs between the two. Business managers must meet quarterly profit, market share, product, and people targets, and at the same time plan for goals three to five years into the future. The paradox of balancing short-term and long-term thinking is one that bedevils many managers at this turn—and why one of the requirements here is for thinking time. At this level, managers need to stop doing every second of the day and reserve time for reflection and analysis. When business managers don’t make this turn fully, the leadership pipeline quickly becomes clogged. For example, a common failure at this level is not valuing (or not effectively using) staff functions. Directing and energizing finance, human resources, legal, and other support groups are crucial business manager responsibilities. When managers don’t understand or appreciate the contribution of support staff, these staff people don’t deliver full performance. When the leader of the business demeans or diminishes their roles, staff people deliver halfhearted efforts; they can easily become energy-drainers. Business managers must learn to trust, accept advice, and receive feedback from all functional managers, even though they may never have experienced these functions personally.

There's another promising idea about what the dark matter is, which emerges from a different proposal for improving the equations of physics. As we've discussed, QCD is in a profound and literal sense constructed as the embodiment of symmetry. There is an almost perfect match between the observed properties of quarks and gluons and the most general properties allowed by local color symmetry, in the framework of special relativity and quantum mechanics. The only exception is that the established symmetries of QCD fail to forbid one sort of behavior that is not observed to occur. The established symmetries permit a sort of interaction among gluons that would spoil the symmetry of the equations of QCD under a change in the direction of time. Experiments provide severe limits on the possible strength of that interaction. The limits are much more severe than might be expected to arise accidentally. The Core theory does not explain this "coincidence." Roberto Peccei and Helen Quinn found a way to expand the equations that would explain it. Steven Weinberg and I, independently, showed that the expanded equations predict the existence of new, very light, very weakly interacting particles called axions. Axions are also serious candidates to provide the cosmological dark matter. In principle they might be observed in a variety of ways. Though none is easy, the hunt is on. It's also possible that both ideas are right, and both kinds of particles contribute to the total amount of dark matter. Wouldn't that be pretty?

Is a tiny fungus killing honeybees? New research helps us understand why 40% of honeybee colonies in the US have vanished. Shontee Pant Staff writer | 560 words The sharp decline in honeybee populations over the past 10 years has left scientists baffled, leading them to propose a variety of causes from cell phone signals to pesticides. Now, scientists say they have found another puzzle piece.

What Seligman and his colleagues proposed was that when people are looking for causes for failure, they display a variety of predispositions to accept one type of cause or another, quite apart from what the actual cause of the failure might be. There are three key dimensions to these predispositions, based on whether we view causes as being global or specific, chronic or transient, personal or universal.

The Linux world behaves in many respects like a free market or an ecology, a collection of selfish agents attempting to maximize utility which in the process produces a self-correcting spontaneous order more elaborate and efficient than any amount of central planning could have achieved. Here, then, is the place to seek the “principle of understanding”. The “utility function” Linux hackers are maximizing is not classically economic, but is the intangible of their own ego satisfaction and reputation among other hackers. (One may call their motivation “altruistic”, but this ignores the fact that altruism is itself a form of ego satisfaction for the altruist). Voluntary cultures that work this way are not actually uncommon; one other in which I have long participated is science fiction fandom, which unlike hackerdom has long explicitly recognized “egoboo” (ego-boosting, or the enhancement of one’s reputation among other fans) as the basic drive behind volunteer activity. Linus, by successfully positioning himself as the gatekeeper of a project in which the development is mostly done by others, and nurturing interest in the project until it became self-sustaining, has shown an acute grasp of Kropotkin’s “principle of shared understanding”. This quasi-economic view of the Linux world enables us to see how that understanding is applied. We may view Linus’s method as a way to create an efficient market in “egoboo” — to connect the selfishness of individual hackers as firmly as possible to difficult ends that can only be achieved by sustained cooperation. With the fetchmail project I have shown (albeit on a smaller scale) that his methods can be duplicated with good results. Perhaps I have even done it a bit more consciously and systematically than he. Many people (especially those who politically distrust free markets) would expect a culture of self-directed egoists to be fragmented, territorial, wasteful, secretive, and hostile. But this expectation is clearly falsified by (to give just one example) the stunning variety, quality, and depth of Linux documentation. It is a hallowed given that programmers hate documenting; how is it, then, that Linux hackers generate so much documentation? Evidently Linux’s free market in egoboo works better to produce virtuous, other-directed behavior than the massively-funded documentation shops of commercial software producers. Both the fetchmail and Linux kernel projects show that by properly rewarding the egos of many other hackers, a strong developer/coordinator can use the Internet to capture the benefits of having lots of co-developers without having a project collapse into a chaotic mess. So to Brooks’s Law I counter-propose the following: Provided the development coordinator has a communications medium at least as good as the Internet, and knows how to lead without coercion, many heads are inevitably better than one.

Mill proposed that the freedom to entertain a wide variety of ideas and to express those ideas without fear of punishment was not only crucial to the healthy development of individuals but also of society at large. He put forth two main reasons why society benefits when ideas are not suppressed but allowed free expression. Firstly, Mill proposed that in suppressing an idea a society runs the risk that it is suppressing the truth. Human beings are fallible creatures, and every society throughout history has falsely mistaken their most cherished ideas for absolute truths. A society should therefore allow free expression of even the most unorthodox ideas, for these ideas may turn out to contain more truth than the ideas the majority accepts as ‘true’.

There is a perhaps understandable reluctance to come to grips scientifically with the problem of race differences in intelligence—to come to grips with it, that is to say, in the same way the scientists would approach the investigation of any other phenomenon. This reluctance is manifested in a variety of ‘symptoms’ found in most writings and discussions of the psychology of race differences. These symptoms include a tendency to remain on the remotest fringes of the subject, to sidestep central questions, and to blur the issues and tolerate a degree of vagueness in definitions, concepts and inferences that would be unseemly in any other realm of scientific discourse. Many writers express an unwarranted degree of skepticism about reasonably well-established quantitative methods and measurements. They deny or belittle facts already generally accepted—accepted, that is, when brought to bear on inferences outside the realm of race differences—and they demand practically impossible criteria of certainty before even seriously proposing or investigating genetic hypotheses, as contrasted with with extremely uncritical attitudes towards purely environmental hypotheses. There is often a failure to distinguish clearly between scientifically answerable aspects of the question and the moral, political and social policy issues; there is tendency to beat dead horses and set up straw men on what is represented, or misrepresented I should say, as the genetic side of the argument. We see appeals to the notion that the topic is either too unimportant to be worthy of scientific curiosity, or is too complex, or too difficult, or that it will be forever impossible for any kind of research to be feasible, or that answers to key questions are fundamentally ‘unknowable’ in any scientifically accepted sense. Finally, we often see complete denial of intelligence and race as realities, or as quantifiable attributes, or as variables capable of being related to one another. In short, there is an altogether ostrich-like dismissal of the subject.

untapped need. Give employees three weeks to develop proposals, and then have them evaluate one another’s ideas, advancing the most original submissions to the next round. The winners receive a budget, a team, and the relevant mentoring and sponsorship to make their ideas a reality. 2. Picture yourself as the enemy. People often fail to generate new ideas due to a lack of urgency. You can create urgency by implementing the “kill the company” exercise from Lisa Bodell, CEO of futurethink. Gather a group together and invite them to spend an hour brainstorming about how to put the organization out of business—or decimate its most popular product, service, or technology. Then, hold a discussion about the most serious threats and how to convert them into opportunities to transition from defense to offense. 3. Invite employees from different functions and levels to pitch ideas. At DreamWorks Animation, even accountants and lawyers are encouraged and trained to present movie ideas. This kind of creative engagement can add skill variety to work, making it more interesting for employees while increasing the organization’s access to new ideas. And involving employees in pitching has another benefit: When they participate in generating ideas, they adopt a creative

Persistence and variety. These are the two primary ways to develop great ideas or to solve important problems. Keep leaning your head against a topic for a long time. Certainly for weeks, possibly for years. And along the way, try many lines of attack. Continue to generate options, explore paths, and propose silly ideas. Copy and paste concepts from widely different disciplines and see if it gets you anywhere. All the while, continue to refine the best solution you’ve found thus far. What looks like genius may simply be the byproduct of persistence and variety.

A couple of weeks before, while going over a Variety list of the most popular songs of 1935 and earlier, to use for the picture’s sound track – which was going to consist only of vintage recording played not as score but as source music – my eye stopped on a .933 standard, words by E.Y. (“Yip”) Harburg (with producer Billy Rose), music by Harold Arlen, the team responsible for “Over the Rainbow”, among many notable others, together and separately. Legend had it that the fabulous Ms. Dorothy Parker contributed a couple of lines. There were just two words that popped out at me from the title of the Arlen-Harburg song, “It’s Only a Paper Moon”. Not only did the sentiment of the song encapsulate metaphorically the main relationship in our story – Say, it’s only a paper moon Sailing over a cardboard sea But it wouldn’t be make-believe If you believed in me – the last two words of the title also seemed to me a damn good movie title. Alvin and Polly agreed, but when I tried to take it to Frank Yablans, he wasn’t at all impressed and asked me what it meant. I tried to explain. He said that he didn’t “want us to have our first argument,” so why didn’t we table this conversation until the movie was finished? Peter Bart called after a while to remind me that, after all, the title Addie Pray was associated with a bestselling novel. I asked how many copies it had sold in hardcover. Peter said over a hundred thousand. That was a lot of books but not a lot of moviegoers. I made that point a bit sarcastically and Peter laughed dryly. The next day I called Orson Welles in Rome, where he was editing a film. It was a bad connection so we had to speak slowly and yell: “Orson! What do you think of this title?!” I paused a beat or two, then said very clearly, slowly and with no particular emphasis or inflection: “Paper …Moon!” There was a silence for several moments, and then Orson said, loudly, “That title is so good, you don’t even need to make the picture! Just release the title! Armed with that reaction, I called Alvin and said, “You remember those cardboard crescent moons they have at amusement parks – you sit in the moon and have a picture taken?” (Polly had an antique photo of her parents in one of them.) We already had an amusement park sequence in the script so, I continued to Alvin, “Let’s add a scene with one of those moons, then we can call the damn picture Paper Moon!” And this led eventually to a part of the ending, in which we used the photo Addie had taken of herself as a parting gift to Moze – alone in the moon because he was too busy with Trixie to sit with his daughter – that she leaves on the truck seat when he drops her off at her aunt’s house. … After the huge popular success of the picture – four Oscar nominations (for Tatum, Madeline Kahn, the script, the sound) and Tatum won Best Supporting Actress (though she was the lead) – the studio proposed that we do a sequel, using the second half of the novel, keeping Tatum and casting Mae West as the old lady; they suggested we call the new film Harvest Moon. I declined. Later, a television series was proposed, and although I didn’t want to be involved (Alvin Sargent became story editor), I agreed to approve the final casting, which ended up being Jodie Foster and Chris Connolly, both also blondes. When Frank Yablans double-checked about my involvement, I passed again, saying I didn’t think the show would work in color – too cute – and suggested they title the series The Adventures of Addie Pray. But Frank said, “Are you kidding!? We’re calling it Paper Moon - that’s a million-dollar title!” The series ran thirteen episodes.

Develop spatial skills by modeling your school, house, or neighborhood. Learn engineering and design skills by making structural models of Buckminster Fuller’s tetrahedron-based geodesic domes, Snelson’s tensegrity sculptures, and other architectural forms. Teacher Brenda Jackson particularly recommends the modeling of bridges for its multidisciplinary aspects: “In [a] bridge design project,” she says, “a variety of disciplines is involved. Drawing the proposed design, coping with the practical problem of tension, and using calculations and manual skill in making the model, are all parts of the problem. Testing the bridge to destruction, although somewhat noisy, involves learning in a practical way, and the results are often so spectacular that they are unlikely to be quickly forgotten.

The critics have a point, but none of the objections mean we should give up on defining religion. The definitional variety shows that the word can be defined, not that it cannot. There are plenty of terms that constitute a field of study like art and literature that scholars disagree about. That does not mean they are disposable, and there certainly is disagreement about the alternative terms critics have proposed.

Goethe refused to view color as a static quantity, to be measured in a spectrometer and pinned down like a butterfly to cardboard. He argued that color is a matter of perception. “With light poise and counterpoise, Nature oscillates within her prescribed limits,” he wrote, “yet thus arise all the varieties and conditions of the phenomena which are presented to us in space and time.” The touchstone of Newton’s theory was his famous experiment with a prism. A prism breaks a beam of white light into a rainbow of colors, spread across the whole visible spectrum, and Newton realized that those pure colors must be the elementary components that add to produce white. Further, with a leap of insight, he proposed that the colors corresponded to frequencies. He imagined that some vibrating bodies—corpuscles was the antique word—must be producing colors in proportion to the speed of the vibrations. Considering how little evidence supported this notion, it was as unjustifiable as it was brilliant. What is red? To a physicist, it is light radiating in waves between 620 to 800 billionths of a meter long. Newton’s optics proved themselves a thousand times over, while Goethe’s treatise on color faded into merciful obscurity.

painless thoughts...and painful thoughts...there are two methods by which a person can acquire wisdom, and he proposes that the painful variety is the far superior

Criteria for command and control He starts out with providing some guiding thoughts as the background for the rest of his argument, much as he had done in the first pages of Patterns of Conflict, effectively proposing a set of criteria around which a command and control philosophy must be designed. He asserts that we: Need insight and vision to unveil adversary plans and actions as well as ‘foresee’ own goals and appropriate plans and actions. Need focus and direction to achieve some goal or aim. Need adaptability, to cope with uncertain and ever-changing circumstances. Need security, to remain unpredictable.4 The rationale for these criteria is also offered and it is closely related to the two variants of the set of four elements he had introduced in Patterns of Conflict: variety/rapidity/harmony/initiative (Patterns of Conflict, p. 12); insight/initiative/adaptability/harmony (Patterns of Conflict, p. 185). As Boyd explains, without insight and vision there can be no orientation to deal with both present and future. Without focus and direction, implied or explicit, there can be neither harmony of effort nor initiative for vigorous effort. Adaptability implies variety and rapidity. Without variety and rapidity one can neither be unpredictable nor cope with changing and unforeseen circumstances. Without security one becomes predictable, hence one loses the benefits of the above.5

Viewed this way, a technology is more than a mere means. It is a programming of phenomena for a purpose. A technology is an orchestration of phenomena to our use. There is a consequence to this. I said in Chapter 1 that technology has no neat genetics. This is true, but that does not mean that technology possesses nothing quite like genes. Phenomena, I propose, are the "genes" of technology. The parallel is not exact of course, but still, I find it helpful to think this way. We know that biology creates its structures-proteins, cells, hormones, and the like-by activating genes. In the human case there are about 21,000 of these, and the number does not vary all that much between fruit flies and humans, or humans and elephants. Individual genes do not correspond to particular structures; there is no single gene that creates the eye or even eye color. Instead, modern biology understands that genes collectively act as the elements of a programming language for the creation of a huge variety of shapes and forms. They operate much as the fixed set of musical tones and rhythms and phrases act as programming language for the creation of very different musical structures. Organisms create themselves in many different shapes and species by using much the same set of genes "programmed" to activate in different sequences. It is the same with technology. It creates its structures-individual technologies-by "programming" a fixed set of phenomena in many different ways. New phenomena-new technological "genes"-of course add to this fixed set as time progresses. And phenomena are not combined directly; first they are captured and expressed as technological elements which are then combined. There are probably fewer phenomena than biological genes in use, but still, the analogy applies. Biology programs genes into myriad structures, and technology programs phenomena to myriad uses.

To measure market needs, I would watch carefully what customers do, not simply listen to what they say. Watching how customers actually use a product provides much more reliable information than can be gleaned from a verbal interview or a focus group. Thus, observations indicate that auto users today require a minimum cruising range (that is, the distance that can be driven without refueling) of about 125 to 150 miles; most electric vehicles only offer a minimum cruising range of 50 to 80 miles. Similarly, drivers seem to require cars that accelerate from 0 to 60 miles per hour in less than 10 seconds (necessary primarily to merge safely into highspeed traffic from freeway entrance ramps); most electric vehicles take nearly 20 seconds to get there. And, finally, buyers in the mainstream market demand a wide array of options, but it would be impossible for electric vehicle manufacturers to offer a similar variety within the small initial unit volumes that will characterize that business. According to almost any definition of functionality used for the vertical axis of our proposed chart, the electric vehicle will be deficient compared to a gasolinepowered car. This information is not sufficient to characterize electric vehicles as disruptive, however. They will only be disruptive if we find that they are also on a trajectory of improvement that might someday make them competitive in parts of the mainstream market. The trajectories of performance improvement demanded in the market—whether measured in terms of required acceleration, cruising range, or top cruising speed—are relatively flat. This is because traffic laws impose a limit on the usefulness of ever-more-powerful cars, and demographic, economic, and geographic considerations limit the increase in commuting miles for the average driver to less than 1 percent per year. At the same time, the performance of electric vehicles is improving at a faster rate—between 2 and 4 percent per year—suggesting that sustaining technological advances might indeed carry electric vehicles from their position today, where they cannot compete in mainstream markets, to a position in the future where they might.

Yes. There are a variety of reasons that we as humans age, one of which is oxidant stress from free radical formation. Known as the Free Radical Theory of Aging, this explanation was first proposed by Denham Harman in the 1950s. Other theories include unchecked inflammation, glycation, cell membrane and DNA damage. Interestingly, they are interrelated as I will explain. Every cell in our body requires energy for a variety of processes. The production of such cellular energy or ATP (adenosine triphosphate) is occurring at the molecular level, unbeknownst to you, billions of times per second, in cellular structures known as mitochondria. Through a complex series of chemical reactions, electrons are ultimately transferred to oxygen, driving the formation of ATP molecules. No oxygen, no electron receptor, death ensues. (Note: Cyanide poisons this so-called “electron transport chain” often times resulting in death.) This process of ATP generation is imperfect.

We therefore need discrimination in all things so that we may rightly assess every form of action. For him who possesses it, discrimination is a light illuminating the right moment, the proposed action, the form it takes, strength, knowledge, maturity, capacity, weakness, resolution, aptitude, degree of contrition, inner state, ignorance, physical strength and temperament, health and misery, behavior, position, occupation, upbringing, faith, disposition, purpose, way of life, degree of fearlessness, skill, natural intelligence, diligence, vigilance, sluggishness, and so on. -Then discrimination reveals the nature of things, their use, quantity and variety, as well as the divine purpose and meaning in each word or passage of Holy Scripture.

Most Bible-readers of a conservative stamp will look askance at deconstructionism. But its proposed model is in fact too close for comfort to many models implicitly adopted within (broadly speaking) the pietist tradition. The church has actually institutionalized and systematized ways of reading the Bible which are strangely similar to some strands of postmodernism. In particular, the church has lived with the gospels virtually all its life, and familiarity has bred a variety of more or less contemptible hermeneutical models. Even sometimes within those circles that claim to take the Bible most seriously—often, in fact, there above all—there is a woeful refusal to do precisely that, particularly with the gospels. The modes of reading and interpretation that have been followed are, in fact, functions of the models of inspiration and authority of scripture that have been held, explicitly or (more often) implicitly within various circles, and which have often made nonsense of any attempt to read the Bible historically. The devout predecessor of deconstructionism is that reading of the text which insists that what the Bible says to me, now, is the be-all and end-all of its meaning; a reading which does not want to know about the intention of the evangelists, the life of the early church, or even about what Jesus was actually like. There are some strange bedfellow in the world of literary epistemology.

General Guidelines for Wilderness Medical Kits 1. Accept the fact that there is no such thing as the perfect wilderness medical kit. Many factors should determine your choices of specific contents. No matter how much you plan and prepare, someday you will want something that is not there and/or discover you’ve carried an item for years and never used it. When considering the contents of a kit, take into account (1) the environmental extremes you will face (altitude, cold, heat, endemic diseases), (2) the number of people that may require care; (3) the number of days the kit will be in use; (4) the distance from definitive medical care; (5) the availability of rescue services; (6) your medical expertise and/or the expertise of other group members; and (7) preexisting problems of group members, such as individuals with diabetes. 2. Evaluate and repack your wilderness medical kit before every trip. Renew medications that have reached expiration dates. Replace items that have been damaged by heat, cold, or moisture. Remove items that are unnecessary for the proposed trip, such as insect repellent on winter trips, and add items that may be useful on the upcoming adventure. 3. Do not fill your kit with items you do not know how to use. Maintain a high level of familiarity with the proper uses of all the items in your wilderness medical kit. 4. Choose specific items for the wilderness medical kit, whenever possible, that are versatile rather than particular. For example, a wide variety of sizes and shapes of Band-Aids is nice, but wound coverings can be created from pads of gauze and strips of tape. Triangular bandages are useful, but safety pins and T-shirts can be used to make slings. Medical adhesive tape has limited usefulness compared with duct tape. 5. Encourage each group member to pack and carry a personal first-aid kit to reduce the size and weight of the general wilderness medical kit.

He (Proust) tells us, for instance, that there are two methods by which a person can acquire wisdom, painlessly via a teacher or painfully via life, and he proposes that the painful variety is far superior... "We cannot be taught wisdom, we have to discover it for ourselves by a journey which no one can undertake for us, an effort which no one can spare us.

You can also check my blog’s archive for a list of every post I have written or use the search function below my picture in the sidebar to find other posts that might be of interest. My Biography I have worked in the book publishing industry my entire career. I began at Word Publishing while a student at Baylor University. I worked at Word for a total of six years. In addition to serving as vice president of marketing at Thomas Nelson in the mid-80s, I also started my own publishing company, Wolgemuth & Hyatt, with my partner Robert Wolgemuth in 1986. Word eventually acquired our company in 1992. I was a successful literary agent from 1992 until early 1998. However, I really missed the world of corporate publishing. As a result, I rejoined Thomas Nelson in 1998. I have worked in a variety of roles in both divisional and corporate management. I was CEO from August 2005 to April 2011, when I was succeeded by Mark Schoenwald. Additionally I am the former chairman of the Evangelical Christian Publishers Association (2006–2010). I have also written four books, one of which landed on the New York Times best-sellers list, where it stayed for seven months. I am currently working on a new book for Thomas Nelson. It is called Platform: Get Noticed in a Noisy World (May 2012). I have been married to my wife, Gail (follow her on Twitter @GailHyatt), for thirty-three years. We have five daughters, four grandsons, and three granddaughters. We live outside Nashville, Tennessee. In my free time, I enjoy writing, reading, running, and golfing. I am a member of St. Ignatius Orthodox Church in Franklin, Tennessee, where I have served as a deacon for twenty-three years. My Contact Information You can contact me via e-mail or follow me on Twitter or Facebook. Please note: I do not personally review book proposals or recommend specific literary agents. Colophon My blog is built on WordPress 3.1 (self-hosted). My theme is a customized version of Standard Theme, a simple, easy-to-use WordPress theme. Milk Engine did the initial customization. StormyFrog did some additional work. I highly recommend both companies. In terms of design, the body text font is Georgia. The titles and subhead fonts are Trebuchet MS. Captions and a few other random text elements are Arial. Keely Scott took most of my personal photos. Laurel Pankratz also took some. I get most of the photos for my individual