Virtual Staging Quotes

Rather than virtual or second life, social media is actually becoming life itself—the central and increasingly transparent stage of human existence,

Mrs E. Kapelsen of Boston, Massachusetts was an elderly lady, indeed, she felt her life was nearly at an end. She had seen a lot of it, been puzzled by some, but, she was a little uneasy to feel at this late stage, bored by too much. It had all been very pleasant, but perhaps a little too explicable, a little too routine. With a sigh she flipped up the little plastic window shutter and looked out over the wing. At first she thought she ought to call the stewardess, but then she thought no, damn it, definitely not, this was for her, and her alone. By the time her two inexplicable people finally slipped back off the wing and tumbled into the slipstream she had cheered up an awful lot. She was mostly immensely relieved to think that virtually everything that anybody had ever told her was wrong.

Disengage,” she whispered, pulling the red tab on her wristband. Immediately Avery’s weapons were rendered inactive and she became invisible to everyone in the augmented reality game, able to do nothing except walk back to the staging room until she reactivated. It was like she wasn’t even there, like she’d suddenly erased herself. Which was exactly how she felt.

Besides stage magic props and settings, ritually abusing groups use technology, such as that described by Katz and Fotheringham. Military/political groups have the most sophisticated technologies, and much training or programming is now done with virtual reality equipment. Movies and holograms are used to deceive a child into believing in things that are unreal. When a client says to you “I don't know if it's real; how can it be real?” remember that there are several options, not just two: (1) It happened just as s/he remembers; (2) it did not happen at all; (3) something happened, but due to technology and/or trickery it was not what s/he thinks it was; (4) the thought that the memory must be unreal is itself a program, as described in Chapter Twelve, “Maybe I made it up." p55

They can tell us not only what Shakespeare wrote but what he read. Geoffrey Bullough devoted a lifetime, nearly, to tracking down all possible sources for virtually everything mentioned in Shakespeare, producing eight volumes of devoted exposition revealing not only what Shakespeare knew but precisely how he knew it.

Back in the age of empires, pharaohs built pyramids and kings constructed castles, enshrining their divine right to rule. In the medieval era, monasteries and cathedrals loomed large across Europe, reflecting the power of the Church. With the emergence of the nation-state in the eighteenth century, capitols and courthouses took center stage in urban plans and skylines. By the twentieth century and the age of corporations, skyscrapers towered above everything—monuments to the barons and banks that built them. Today, silicon campuses designed by celebrity architects claim the spotlight. Power has now been harnessed in the physical world by those who invented our virtual ones.

African Americans and Latinos in the plea bargaining process; in fact, “at virtually every stage of pretrial negotiation, whites are more successful than nonwhites.”64

Sheepskin is a marvelously durable medium, though it has to be treated with some care. Whereas ink soaks into the fibers on paper, on sheepskin it stays on the surface, rather like chalk on a blackboard, and so can be rubbed away comparatively easily. “Sixteenth-century paper was of good quality, too,” he went on. “It was made of rags and was virtually acid free, so it has lasted very well.

Schumpeter remarked how pleased he was with the Russian Revolution. Socialism was now no longer a discussion on paper, but had to prove its viability. Max Weber responded in great agitation: Communism, at this stage in Russian development, was virtually a crime, the road would lead over unparalleled human misery and end in a terrible catastrophe. "Quite likely", Schumpeter answered, "but what a fine laboratory". "A laboratory filled with mounds of corpses", Weber answered heatedly.

Let’s think about the fake sense of urgency that pervades the left-liberal humanitarian discourse on violence: in it, abstraction and graphic (pseudo)concreteness coexist in the staging of the scene of violence-against women, blacks, the homeless, gays . . . “A woman is rpaed every six seconds in this country” and “In the time it takes you to read this paragraph, ten children will die of hunger” are just two examples. Underlying all this is a hypocritical sentiment of moral outrage. Just this kind of pseudo-urgency was exploited by Starbucks a couple of years ago when, at store entrances, posters greeting costumers pointed out that a portion of the chain’s profits went into health-care for the children of Guatemala, the source of their coffee, the inference being that with every cup you drink, you save a child’s life. There is a fundamental anti-theoretical edge to these urgent injunctions. There is no time to reflect: we have to act now. Through this fake sense of urgency, the post-industrial rich, living in their secluded virtual world, not only do not deny or ignore the harsh reality outside the area-they actively refer to it all the time. As Bill Gates recently put it: “What do the computers matter when millions are still unnecessarily dying of dysentery?” Against this fake urgency, we might want to place Marx’s wonderful letter to Engels of 1870, when, for a brief moment, it seemed that a European revolution was again at the gates. Marx’s letter conveys his sheer panic: can’t the revolution wait for a couple of years? He hasn’t yet finished his ‘Capital’.

Caesar Flickerman, the man who has hosted the interviews for more than forty years, bounces onto the stage. It’s a little scary because his appearance has been virtually unchanged during all that time. Same face under a coating of pure white makeup. Same hairstyle that he dyes a different color for each Hunger Games. Same ceremonial suit, midnight blue dotted with a thousand tiny electric bulbs that twinkle like stars. They do surgery in the Capitol, to make people appear younger and thinner. In District 12, looking old is something of an achievement since so many people die early. You see an elderly person, you want to congratulate them on their longevity, ask the secret of survival. A plump person is envied because they aren’t scraping by like the majority of us. But here it is different. Wrinkles aren’t desirable. A round belly isn’t a sign of success.

You don’t need to wait another day to figure out your calling. You’re living it, dear one. Your gifts have a place right now, in the job you have, in your stage of life, with the people who surround you. Calling is virtually never big or famous work; that is rarely the way the kingdom comes. It shows up quietly, subversively, almost invisibly. Half the time, it is unplanned—just the stuff of life in which a precious human steps in, the good news personified.

The difference between supermind and Big Mind (if we take Big Mind to mean the state experience of nondual Suchness, or turiyatita) is that Big Mind can be experienced or recognized at virtually any lower level or rung. Magic to Integral. In fact, one can be at, say, the Pluralistic stage, and experience several core characteristics of the entire sequence of state-stages (gross to subtle to causal to Witnessing to Nondual), although, of course, the entire sequence, including nondual Suchness, will be interpreted in Pluralistic terms. This is unfortunate in many ways—interpreting Dharma in merely Pluralistic terms (or Mythic terms, or Rational, and so on)—because it is so ultimately reductionistic; but it happens all the time, given the relative independence of states and structures at 1st and 2nd tier. Supermind, on the other hand, as a basic structure-rung (conjoined with nondual Suchness) can only be experienced once all the previous junior levels have emerged and developed, and as in all structure development, stages cannot be skipped. Therefore, unlike Big Mind, supermind can only be experienced after all 1st-, 2nd-, and 3rd-tier junior stages have been passed through. While, as Genpo Roshi has abundantly demonstrated, Big Mind state experience is available to virtually anybody at almost any age (and will be interpreted according to the View of their current stage), supermind is an extremely rare recognition. Supermind, as the highest structure-rung to date, has access to all previous structures, all the way back to Archaic—and the Archaic itself, of course, has transcended and included, and now embraces, every major structural evolution going all the way back to the Big Bang. (A human being literally enfolds and embraces all the major transformative unfoldings of the entire Kosmic history—strings to quarks to subatomic particles to atoms to molecules to cells, all the way through the Tree of Life up to its latest evolutionary emergent, the triune brain, the most complex structure in the known natural world.) Supermind, in any given individual, is experienced as a type of “omniscience”—the supermind, since it transcends and includes all of the previous structure-rungs, and inherently is conjoined with the highest nondual Suchness state, has a full and complete knowledge of all of the potentials in that person. It literally “knows all,” at least for the individual.

A Super-Integral Spirituality has all the features of an Integral Spirituality, plus, among other things, an inherent conjunction of each stage with a given state, giving all of its stages a transpersonal or spiritual flavor (at least the possibility of either gross nature mysticism, subtle deity mysticism, causal formless mysticism, or nondual Unity mysticism). These mystical states are, of course, available to virtually all the lower 1st- and 2nd-tier stages, although there are likely some significant differences in 3rd tier, given its inherent conjunction of structures and states.

Once upon a time there was much talk of the apathy of the masses. Their silence was the crucial fact for an earlier generation. Today, however, the masses act not by deflection but by infection, tainting opinion polls and forecasts with their multifarious phantasies. Their abstention and their silence are no longer determining factors (that stage was still nihilistic); what counts now is their use of the cogs in the workings of uncertainty. Where the masses once sported with their voluntary servitude, they now sport with their involuntary incertitude. Unbeknownst to the experts who scrutinize them and the manipulators who believe they can influence them, they have grasped the fact that politics is virtually dead, and that they now have a new game to play, just as exciting as the ups and downs of the stock market. This game enables them to make audiences, charismas, levels of prestige and the market prices of images dance up and down with an intolerable facility. The masses had been deliberately demoralized and de-ideologized in order that they might become the live prey of probability theory, but now it is they who destabilize all images and play games with political truth.

After DeepMind’s breakthrough, there’s no reason why a robot can’t ultimately use some variant of deep reinforcement learning to teach itself to walk without help from human programmers: all that’s needed is a system that gives it points whenever it makes progress. Robots in the real world similarly have the potential to learn to swim, fly, play ping-pong, fight and perform a nearly endless list of other motor tasks without help from human programmers. To speed things up and reduce the risk of getting stuck or damaging themselves during the learning process, they would probably do the first stages of their learning in virtual reality.

John Isidore said, “I found a spider.” The three androids glanced up, momentarily moving their attention from the TV screen to him. “Let’s see it,” Pris said. She held out her hand. Roy Baty said, “Don’t talk while Buster is on.” “I’ve never seen a spider,” Pris said. She cupped the medicine bottle in her palms, surveying the creature within. “All those legs. Why’s it need so many legs, J. R.?” “That’s the way spiders are,” Isidore said, his heart pounding; he had difficulty breathing. “Eight legs.” Rising to her feet, Pris said, “You know what I think, J. R.? I think it doesn’t need all those legs.” “Eight?” Irmgard Baty said. “Why couldn’t it get by on four? Cut four off and see.” Impulsively opening her purse, she produced a pair of clean, sharp cuticle scissors, which she passed to Pris. A weird terror struck at J. R. Isidore. Carrying the medicine bottle into the kitchen, Pris seated herself at J. R. Isidore’s breakfast table. She removed the lid from the bottle and dumped the spider out. “It probably won’t be able to run as fast,” she said, “but there’s nothing for it to catch around here anyhow. It’ll die anyway.” She reached for the scissors. “Please,” Isidore said. Pris glanced up inquiringly. “Is it worth something?” “Don’t mutilate it,” he said wheezingly. Imploringly. With the scissors, Pris snipped off one of the spider’s legs. In the living room Buster Friendly on the TV screen said, “Take a look at this enlargement of a section of background. This is the sky you usually see. Wait, I’ll have Earl Parameter, head of my research staff, explain their virtually world-shaking discovery to you.” Pris clipped off another leg, restraining the spider with the edge of her hand. She was smiling. “Blowups of the video pictures,” a new voice from the TV said, “when subjected to rigorous laboratory scrutiny, reveal that the gray backdrop of sky and daytime moon against which Mercer moves is not only not Terran—it is artificial.” “You’re missing it!” Irmgard called anxiously to Pris; she rushed to the kitchen door, saw what Pris had begun doing. “Oh, do that afterward,” she said coaxingly. “This is so important, what they’re saying; it proves that everything we believed—” “Be quiet,” Roy Baty said. “—is true,” Irmgard finished. The TV set continued, “The ‘moon’ is painted; in the enlargements, one of which you see now on your screen, brush strokes show. And there is even some evidence that the scraggly weeds and dismal, sterile soil—perhaps even the stones hurled at Mercer by unseen alleged parties—are equally faked. It is quite possible in fact that the ‘stones’ are made of soft plastic, causing no authentic wounds.” “In other words,” Buster Friendly broke in, “Wilbur Mercer is not suffering at all.” The research chief said, “We at last managed, Mr. Friendly, to track down a former Hollywood special-effects man, a Mr. Wade Cortot, who flatly states, from his years of experience, that the figure of ‘Mercer’ could well be merely some bit player marching across a sound stage. Cortot has gone so far as to declare that he recognizes the stage as one used by a now out-of-business minor moviemaker with whom Cortot had various dealings several decades ago.” “So according to Cortot,” Buster Friendly said, “there can be virtually no doubt.” Pris had now cut three legs from the spider, which crept about miserably on the kitchen table, seeking a way out, a path to freedom. It found none.

The alienating effects of wealth and modernity on the human experience start virtually at birth and never let up. Infants in hunter-gatherer societies are carried by their mothers as much as 90 percent of the time, which roughly corresponds to carrying rates among other primates. One can get an idea of how important this kind of touch is to primates from an infamous experiment conducted in the 1950s by a primatologist and psychologist named Harry Harlow. Baby rhesus monkeys were separated from their mothers and presented with the choice of two kinds of surrogates: a cuddly mother made out of terry cloth or an uninviting mother made out of wire mesh. The wire mesh mother, however, had a nipple that dispensed warm milk. The babies took their nourishment as quickly as possible and then rushed back to cling to the terry cloth mother, which had enough softness to provide the illusion of affection. Clearly, touch and closeness are vital to the health of baby primates—including humans. In America during the 1970s, mothers maintained skin-to-skin contact with babies as little as 16 percent of the time, which is a level that traditional societies would probably consider a form of child abuse. Also unthinkable would be the modern practice of making young children sleep by themselves. In two American studies of middle-class families during the 1980s, 85 percent of young children slept alone in their own room—a figure that rose to 95 percent among families considered “well educated.” Northern European societies, including America, are the only ones in history to make very young children sleep alone in such numbers. The isolation is thought to make many children bond intensely with stuffed animals for reassurance. Only in Northern European societies do children go through the well-known developmental stage of bonding with stuffed animals; elsewhere, children get their sense of safety from the adults sleeping near them. The point of making children sleep alone, according to Western psychologists, is to make them “self-soothing,” but that clearly runs contrary to our evolution. Humans are primates—we share 98 percent of our DNA with chimpanzees—and primates almost never leave infants unattended, because they would be extremely vulnerable to predators. Infants seem to know this instinctively, so being left alone in a dark room is terrifying to them. Compare the self-soothing approach to that of a traditional Mayan community in Guatemala: “Infants and children simply fall asleep when sleepy, do not wear specific sleep clothes or use traditional transitional objects, room share and cosleep with parents or siblings, and nurse on demand during the night.” Another study notes about Bali: “Babies are encouraged to acquire quickly the capacity to sleep under any circumstances, including situations of high stimulation, musical performances, and other noisy observances which reflect their more complete integration into adult social activities.

It might be useful here to say a word about Beckett, as a link between the two stages, and as illustrating the shift towards schism. He wrote for transition, an apocalyptic magazine (renovation out of decadence, a Joachite indication in the title), and has often shown a flair for apocalyptic variations, the funniest of which is the frustrated millennialism of the Lynch family in Watt, and the most telling, perhaps, the conclusion of Comment c'est. He is the perverse theologian of a world which has suffered a Fall, experienced an Incarnation which changes all relations of past, present, and future, but which will not be redeemed. Time is an endless transition from one condition of misery to another, 'a passion without form or stations,' to be ended by no parousia. It is a world crying out for forms and stations, and for apocalypse; all it gets is vain temporality, mad, multiform antithetical influx. It would be wrong to think that the negatives of Beckett are a denial of the paradigm in favour of reality in all its poverty. In Proust, whom Beckett so admires, the order, the forms of the passion, all derive from the last book; they are positive. In Beckett, the signs of order and form are more or less continuously presented, but always with a sign of cancellation; they are resources not to be believed in, cheques which will bounce. Order, the Christian paradigm, he suggests, is no longer usable except as an irony; that is why the Rooneys collapse in laughter when they read on the Wayside Pulpit that the Lord will uphold all that fall. But of course it is this order, however ironized, this continuously transmitted idea of order, that makes Beckett's point, and provides his books with the structural and linguistic features which enable us to make sense of them. In his progress he has presumed upon our familiarity with his habits of language and structure to make the relation between the occulted forms and the narrative surface more and more tenuous; in Comment c'est he mimes a virtually schismatic breakdown of this relation, and of his language. This is perfectly possible to reach a point along this line where nothing whatever is communicated, but of course Beckett has not reached it by a long way; and whatever preserves intelligibility is what prevents schism. This is, I think, a point to be remembered whenever one considers extremely novel, avant-garde writing. Schism is meaningless without reference to some prior condition; the absolutely New is simply unintelligible, even as novelty. It may, of course, be asked: unintelligible to whom? --the inference being that a minority public, perhaps very small--members of a circle in a square world--do understand the terms in which the new thing speaks. And certainly the minority public is a recognized feature of modern literature, and certainly conditions are such that there may be many small minorities instead of one large one; and certainly this is in itself schismatic. The history of European literature, from the time the imagination's Latin first made an accommodation with the lingua franca, is in part the history of the education of a public--cultivated but not necessarily learned, as Auerbach says, made up of what he calls la cour et la ville. That this public should break up into specialized schools, and their language grow scholastic, would only be surprising if one thought that the existence of excellent mechanical means of communication implied excellent communications, and we know it does not, McLuhan's 'the medium is the message' notwithstanding. But it is still true that novelty of itself implies the existence of what is not novel, a past. The smaller the circle, and the more ambitious its schemes of renovation, the less useful, on the whole, its past will be. And the shorter. I will return to these points in a moment.

My name is Professor Ben Fielding and I’d like to invite you to experience our ‘Game’. It remains currently in a Closed Beta stage but will remain in a continual state of ‘live development’. As a dedicated spokesman for a certain kind of Game-world my team and I feel sure that you’ll accept our invitation to try it for yourself, along with the few others in number so far invited. Possible errors and residual bugs together with any suggestions may be reported by vocal commands when you have ‘acclimatised’ to the surroundings. Please ensure that you follow the tutorials for the Interface as you may find it makes potent use of its fully immersive features. Despite anything you may have read or heard about it, we hold high hopes that you will experience it simply as yourself and without pre-conceived notions. Instructions for Fountellion access are as follows…

In short it is possible, with a kind of selective squinting, to endow the alternative claimants with the necessary time, talent, and motive for anonymity to write the plays of William Shakespeare. But what no one has ever produced is the tiniest particle of evidence to suggest that they actually did so. These people must have been incredibly gifted—to create, in their spare time, the greatest literature ever produced in English, in a voice patently not their own, in a manner so cunning that they fooled virtually everyone during their own lifetimes and for four hundred years afterward. The Earl of Oxford, better still, additionally anticipated his own death and left a stock of work sufficient to keep the supply of new plays flowing at the same rate until Shakespeare himself was ready to die a decade or so later. Now that is genius! If it was a conspiracy, it was a truly extraordinary one.

In attunement, it is the infant who leads and the mother who follows. “Where their roles differ is in the timing of their responses,” writes John Bowlby, one of the century’s great psychiatric researchers. The infant initiates the interaction or withdraws from it according to his own rhythms, Bowlby found, while the “mother regulates her behaviour so that it meshes with his... Thus she lets him call the tune and by a skillful interweaving of her own responses with his creates a dialogue.” The tense or depressed mothering adult will not be able to accompany the infant into relaxed, happy spaces. He may also not fully pick up signs of the infant’s emotional distress, or may not be able to respond to them as effectively as he would wish. The ADD child’s difficulty reading social cues likely originates from her relationship cues not being read by the nurturing adult, who was distracted by stress. In the attunement interaction, not only does the mother follow the child, but she also permits the child to temporarily interrupt contact. When the interaction reaches a certain stage of intensity for the infant, he will look away to avoid an uncomfortably high level of arousal. Another interaction will then begin. A mother who is anxious may react with alarm when the infant breaks off contact, may try to stimulate him, to draw him back into the interaction. Then the infant’s nervous system is not allowed to “cool down,” and the attunement relationship is hampered. Infants whose caregivers were too stressed, for whatever reason, to give them the necessary attunement contact will grow up with a chronic tendency to feel alone with their emotions, to have a sense — rightly or wrongly — that no one can share how they feel, that no one can “understand.” Attunement is the quintessential component of a larger process, called attachment. Attachment is simply our need to be close to somebody. It represents the absolute need of the utterly and helplessly vulnerable human infant for secure closeness with at least one nourishing, protective and constantly available parenting figure. Essential for survival, the drive for attachment is part of the very nature of warm-blooded animals in infancy, especially. of mammals. In human beings, attachment is a driving force of behavior for longer than in any other animal. For most of us it is present throughout our lives, although we may transfer our attachment need from one person — our parent — to another — say, a spouse or even a child. We may also attempt to satisfy the lack of the human contact we crave by various other means, such as addictions, for example, or perhaps fanatical religiosity or the virtual reality of the Internet. Much of popular culture, from novels to movies to rock or country music, expresses nothing but the joys or the sorrows flowing from satisfactions or disappointments in our attachment relationships. Most parents extend to their children some mixture of loving and hurtful behavior, of wise parenting and unskillful, clumsy parenting. The proportions vary from family to family, from parent to parent. Those ADD children whose needs for warm parental contact are most frustrated grow up to be adults with the most severe cases of ADD. Already at only a few months of age, an infant will register by facial expression his dejection at the mother’s unconscious emotional withdrawal, despite the mother’s continued physical presence. “(The infant) takes delight in Mommy’s attention,” writes Stanley Greenspan, “and knows when that source of delight is missing. If Mom becomes preoccupied or distracted while playing with the baby, sadness or dismay settles in on the little face.

Select people find themselves early on in life, while other people undergo painful stages of vast changes. Some people never exhibit a centralizing persona and they tend to undergo a series of crisis throughout their lives. I observed some friends, family members, and other acquaintances at various stages in their lives and they seem virtually the same person years later. I am a person who cyclically turns himself inside out after crashing and burning, failing, and then reassembling the seeds of defeat into new victories, only to run aground again. I mentally and emotionally resist change and must consciously force a personal metamorphosis. Could I radically change again? Did I possess the internal reserves to weather a period of reconstitution and then make myself over into a new prototype? Can I will myself to becoming the person I aspire to be? Can I take advantage of human consciousness to broker a way out of self-defeat and a misery-ridden life?

Minstrelsy had virtually nothing to do with the way black people really were; it was a purely white construction. Black performers who wanted to work in minstrelsy were run off the stage or forced to blacken their black faces. The form worked literally as, and only as, a black façade for whites: whites in blackface. The black mask permitted whites to say illegal, unorthodox, seditious, and sexually illicit things in public. In short, it was a kind of public pornography, the main theme of which was sexual rebellion, sexual license, poverty, and criminality. In short, all of the fears and ambivalences whites had that were otherwise hidden from public discourse could be articulated through the mouth of a black who was understood to be already outside the law and therefore serviceable. In this fashion, the black mask permitted freedom of speech and created a place for public, national dialogue. For whites that is. On the other hand, the mask hid more ligence, and most importantly, it hid the true causes of social conflict by transferring that conflict to a black population.

The alternative to late-stage capitalism, which is what we’re describing here, sometimes termed really existing capitalism, which, as we’ve begun to discuss already, often actually means socialism for the rich and brutal or gangster capitalism for the rest. The alternative to this is not a planned economy run by an authoritarian state, which is often portrayed in the obverse sort of mythology as communism or really existing socialism. For example, in the former USSR or Russia today, North Korea, China, Cuba, Vietnam, and so on, virtually all of those experiments, many of which were Marxist or socialist inspired, were really a state capitalism in a slightly different inflection than the state capitalism we see elsewhere in the world. That’s not the alternative. The alternative that we’re thinking about is an economy that’s run by the producers, that is the workers themselves, through a democratization of the workplace. We say we value democracy very highly and yet we don’t institute it in the places where we spend most of our lives. That is, the workplace is a very authoritarian kind of environment and we don’t really question that.

Reading a screenful of information is quite a different thing from looking. It is a digital form of exploration in which the eye moves along an endless broken line. The relationship to the interlocutor in communication, like the relationship to knowledge in data-handling, is similar: tactile and exploratory. A computer-generated voice, even a voice over the telephone, is a tactile voice, neutral and functional. It is no longer in fact exactly a voice, any more than looking at a screen is exactly looking. The whole paradigm of the sensory has changed. The tactility here is not the organic sense of touch: it implies merely an epidermal contiguity of eye and image, the collapse of the aesthetic distance involved in looking. We draw ever closer to the surface of the screen; our gaze is, as it were, strewn across the image. We no longer have the spectator's distance from the stage - all theatrical conventions are gone. That we fall so easily into the screen's coma of the imagination is due to the fact that the screen presents a perpetual void that we are invited to fill. Proxemics of images: promiscuity of images: tactile pornography of images. Yet the image is always light years away. It is invariably a tele-image - an image located at a very special kind of distance which can only be described as unbridgeable by the body. The body can cross the distance that separates it from language, from the stage, or from the mirror - this is what keeps it human and allows it to partake in exchange. But the screen is merely virtual - and hence unbridgeable. This is why it partakes only of that abstract - definitively abstract - form known as communication.

Intelligence finds itself determined: this is its apparent aspect from which in its immediacy it starts. But as knowledge, intelligence consists in treating what is found as its own. Its activity has to do with the empty form – the pretense of finding reason: and its aim is to realise its concept or to be reason actual, along with which the content is realised as rational. This activity is cognition. The nominal knowledge, which is only certitude, elevates itself, as reason is concrete, to definite and conceptual knowledge. The course of this elevation is itself rational, and consists in a necessary passage (governed by the concept) of one grade or term of intelligent activity (a so-called faculty of mind) into another. The refutation which such cognition gives of the semblance that the rational is found, starts from the certitude or the faith of intelligence in its capability of rational knowledge, and in the possibility of being able to appropriate the reason, which it and the content virtually is. The action of intelligence as theoretical mind has been called cognition (knowledge). Yet this does not mean intelligence inter alia knows – besides which it also intuits, conceives, remembers, imagines, etc. To take up such a position is in the first instance, part and parcel of that isolating of mental activity just censured; but it is also in addition connected with the great question of modern times, as to whether true knowledge or the knowledge of truth is possible – which, if answered in the negative, must lead to abandoning the effort. The numerous aspects and reasons and modes of phrase with which external reflection swells the bulk of this question are cleared up in their place: the more external the attitude of understanding in the question, the more diffuse it makes its simple object. At the present place the simple concept of cognition is what confronts the quite general assumption taken up by the question, viz. the assumption that the possibility of true knowledge in general is in dispute, and the assumption that it is possible for us at our will either to prosecute or to abandon cognition. The concept or possibility of cognition has come out as intelligence itself, as the certitude of reason: the act of cognition itself is therefore the actuality of intelligence. It follows from this that it is absurd to speak of intelligence and yet at the same time of the possibility or choice of knowing or not. But cognition is genuine, just so far as it realises itself, or makes the concept its own. This nominal description has its concrete meaning exactly where cognition has it. The stages of its realising activity are intuition, conception, memory, etc.: these activities have no other immanent meaning: their aim is solely the concept of cognition (§ 445 note). If they are isolated, however, then an impression is implied that they are useful for something else than cognition, or that they severally procure a cognitive satisfaction of their own; and that leads to a glorification of the delights of intuition, remembrance, imagination. It is true that even as isolated (i.e. as non-intelligent), intuition, imagination, etc. can afford a certain satisfaction: what physical nature succeeds in doing by its fundamental quality – its out-of-selfness – exhibiting the elements or factors of immanent reason external to each other – that the intelligence can do by voluntary act, but the same result may happen where the intelligence is itself only natural and untrained. But the true satisfaction, it is admitted, is only afforded by an intuition permeated by intellect and mind, by rational conception, by products of imagination which are permeated by reason and exhibit ideas – in a word, by cognitive intuition, cognitive conception, etc. The truth ascribed to such satisfaction lies in this, that intuition, conception, etc. are not isolated, and exist only as ‘moments’ in the totality of cognition itself.

The alienating effects of wealth and modernity on the human experience start virtually at birth and never let up. Infants in hunter-gatherer societies are carried by their mothers as much as 90 percent of the time, which roughly corresponds to carrying rates among other primates. One can get an idea of how important this kind of touch is to primates from an infamous experiment conducted in the 1950s by a primatologist and psychologist named Harry Harlow. Baby rhesus monkeys were separated from their mothers and presented with the choice of two kinds of surrogates: a cuddly mother made out of terry cloth or an uninviting mother made out of wire mesh. The wire mesh mother, however, had a nipple that dispensed warm milk. The babies took their nourishment as quickly as possible and then rushed back to cling to the terry cloth mother, which had enough softness to provide the illusion of affection. Clearly, touch and closeness are vital to the health of baby primates—including humans. In America during the 1970s, mothers maintained skin-to-skin contact with babies as little as 16 percent of the time, which is a level that traditional societies would probably consider a form of child abuse. Also unthinkable would be the modern practice of making young children sleep by themselves. In two American studies of middle-class families during the 1980s, 85 percent of young children slept alone in their own room—a figure that rose to 95 percent among families considered “well educated.” Northern European societies, including America, are the only ones in history to make very young children sleep alone in such numbers. The isolation is thought to make many children bond intensely with stuffed animals for reassurance. Only in Northern European societies do children go through the well-known developmental stage of bonding with stuffed animals; elsewhere, children get their sense of safety from the adults sleeping near them. The point of making children sleep alone, according to Western psychologists, is to make them “self-soothing,” but that clearly runs contrary to our evolution. Humans are primates—we share 98 percent of our DNA with chimpanzees—and primates almost never leave infants unattended, because they would be extremely vulnerable to predators. Infants seem to know this instinctively, so being left alone in a dark room is terrifying to them. Compare the self-soothing approach to that of a traditional Mayan community in Guatemala: “Infants and children simply fall asleep when sleepy, do not wear specific sleep clothes or use traditional transitional objects, room share and cosleep with parents or siblings, and nurse on demand during the night.” Another study notes about Bali: “Babies are encouraged to acquire quickly the capacity to sleep under any circumstances, including situations of high stimulation, musical performances, and other noisy observances which reflect their more complete integration into adult social activities

Bush’s failure to uphold environmental law, and Obama’s subsequent climate complacency, set the stage for virtually all of the themes in this book.

This sort of performative labour is typically enacted on an ever-expanding stage-set of "non-places", as anthropologist Marc Auge describes them: a programmed landscape of retail parks, travel networks, leisuredromes and virtualized call centres which could be anywhere or nowhere.

When the Popes, at an early stage, claimed to be the vicars of Christ, they virtually challenged that boundless jurisdiction of which their proudest era beheld them in actual possession.

China has entered an “Age of Sarcasm.” Anywhere outside of state-sponsored parties, entertainment shows, or the comedies and skits on television, China’s rulers and official corruption have become the main material for the sarcastic humor that courses through society. Virtually anyone can tell a political joke laced with pornographic innuendo, and almost every town and village has its own rich stock of satirical political ditties. Private dinner gatherings become informal stage shows for venting grievances and telling political jokes; the better jokes and ditties, told and retold, spread far and wide. This material is the authentic public discourse of mainland China, and it forms a sharp contrast with what appears in the state-controlled media. To listen only to the public media, you could think you are living in paradise; if you listen only to the private exchanges, you will conclude that you are living in hell. One shows only sweetness and light, the other only a sunless darkness. For

What seems apparent, from what we already know, is that the application of this smart crowd principle will increasingly be applied to more and more areas across the societal board, and will end up being a truly evolutionary advancement in culture and consciousness driven by the evolutionary imperative of more and more recognised individuals having more and more say and actual participation in their own affairs. If you want to get really metaphysical about it, a virtually unanimous tenet of the world’s great Wisdom Traditions is that every human being has, not only a relative, conventional, finite Self, but an real, true, ultimate, and infinite Self (which is universally said to be one with God or Spirit). And evolution is, in one of its deepest aspects, the unfolding of more and more individuals as God-realised, as being a genuine manifestation of Spirit here on earth. With each stage of evolution, more and more individuals are accorded the dignity and integrity of being realised as a true manifestation of God – and this is directly manifested in the numbers of individuals that, at each stage of governance, are allowed to have a hand in the actual running of that governing process. This evolutionary unfolding is accompanied by greater and greater degrees of education, of higher ethical capacities, higher capacities for love, care, and compassion; and higher and wider degrees of consciousness and awareness – as their ultimate Spiritual nature comes more to the fore via evolutionary unfolding. Every

Early in his life, Dostoevsky underwent a virtual resurrection. He had been arrested for belonging to a group judged treasonous by Tsar Nicholas I, who, to impress upon the young parlor radicals the gravity of their errors, sentenced them to death and staged a mock execution. A firing squad stood at the ready. Bareheaded, robed in white burial shrouds, hands bound tightly behind them, they were paraded through the snow before a gawking crowd. At the very last instant, as the order, “Ready, aim!” was heard and rifles were cocked and lifted, a horseman galloped up with a message from the tsar: he would mercifully commute their sentences to hard labor. Dostoevsky never recovered from this experience. He had peered into the maw of death, and from that moment life became for him precious beyond all calculation. “Now my life will change,” he said; “I shall be born again in a new form.” As he boarded the convict train toward Siberia, a devout woman handed him a New Testament, the only book allowed in prison. Believing that God had given him a second chance to fulfill his calling, Dostoevsky pored over that New Testament during his confinement. After ten years he emerged from exile with unshakable Christian convictions, as expressed in a letter to the woman who had given him the New Testament, “If anyone proved to me that Christ was outside the truth … then I would prefer to remain with Christ than with the truth.” Prison offered Dostoevsky another opportunity, which at first seemed a curse: it forced him to live at close quarters with thieves, murderers, and drunken peasants. His shared life with these prisoners later led to unmatched characterizations in his novels, such as that of the murderer Raskolnikov in Crime and Punishment. Dostoevsky’s liberal view of the inherent goodness in humanity could not account for the pure evil he found in his cell mates, and his theology had to adjust to this new reality. Over time, though, he also glimpsed the image of God in the lowest of prisoners. He came to believe that only through being loved is a human being capable of love.

An early incarnation of the metaverse can already be seen in gaming, one of the most (if not the most) immersive digital industries in the world, so if you're into video games, the whole concept may not be entirely new to you. Fitness is another industry where both VR and AR have been used quite heavily in recent years, so it would not be surprising that the foundations of the metaverse could emerge from these industries. Moreover, applications of VR/AR have been massively democratized recently. But let's not kid ourselves: this journey will go on for decades. First of all, the metaverse needs some infrastructures that not only do not exist today, but the whole Internet landscape has not been originally created to support such a revolutionary platform. Moreover, we will need standards and protocols (possibly from day one) exactly as we have for the Internet today, and -because of the complexity of the metaverse- this could take years. Not to mention the privacy and regulation concerns that building the metaverse can trigger. At this stage, therefore, any prediction on how the metaverse will look won't be much more than pure speculation, and the risk that the "hype" turns into "a bubble" is quite tangible.

Want to visit the Ciudad Perdida, Atlantis, or Ancient Rome? You can travel back in time and experience something you can no longer do in the physical world (aka the "meat space"). Wanna check another planet out? Yup. Inspect your meeting room two weeks before the actual congress? Sure! Can the metaverse help persons with reduced mobility (PRM) take that trip they always dreamt of? You bet. The "embodied internet" is virgin territory for the hospitality industry (for any industry, for that matter), and we're still in the embryo stage of the technology.

When she took the stage in the late 1850s, Olive became the first American woman to show her tattooed body publicly for profit. 32 At the time, tattoos were virtually unseen in the United States.

You'll know when it's time to ramp up when customers are virtually ripping the product from your hands. If you feel overwhelmed by demand, you need to mentally adjust to the next stage of development.

Snatch. The kettlebell snatch is a total-body exercise with special emphasis on the entire posterior chain. It simultaneously develops strength, explosiveness, structural integrity, cardiorespiratory capacity, and virtually every attribute on the athletic continuum. There are six stages to the snatch: Inertia swing Acceleration pull with hip and trapezius Hand insertion deep into the handle Overhead lockout Direction change into the drop Grip change into the backswing To perform this exercise, with the kettlebell on the floor in front of you, load your hips and grip the kettlebell with your fingers as you would for the swing (see figure 7.21a). Swing the kettlebell back between your legs as you begin to stand, further loading the hips (see figure 7.21b). As with the swing and clean, various thumb positions can be used in the downswing and upswing portion of the snatch. The most common is to rotate the thumb back at the end of the downswing and transition to a 45-degree angle (thumb up) at the beginning of the acceleration pull. Keep your arm connected to your body and extend your knees and hips, allowing the inertia of the kettlebell to pull your arm forward (figure 7.21c). Just as the arm begins to separate from the body, accelerate the kettlebell vertically as fast as you can by rapidly pulling with the hip, followed by a shrug of the trapezius. If you are snatching with your right hand, push forcefully with your left leg, pull back your right hip, and shrug with your right trapezius (see figure 7.21d). As the kettlebell is accelerating upward, release your fingers and insert your palm deeply into the handle (see figure 7.21e). Allow the momentum to carry the kettlebell all the way to the top and lock out your arm in the fully extended elbow position (see figure 7.21f). This overhead lockout position is identical to the overhead position in the push or push press (thumb facing back, no or minimal rotation). To drop the kettlebell back down, first shift your weight to the opposite foot (if snatching with the right hand, shift to the left foot) and lean your upper body back (see figure 7.21g). Keep your hips and torso extended maximally and let your triceps connect to your torso. Finish the downswing by changing grips and pulling your hand back to catch the handle with your fingers (see figure 7.21h), and tighten the fingers as you follow the kettlebell between your legs into the backswing (see figure 7.21i). Use the rhythmic motion to continue the snatch for the desired repetitions.

It will be shown — and this constitutes the major conclusion of this study — that a consensus supporting appeasement emerged in the weeklies in the course of 1935 and that it remained virtually intact until September 1938. The consensus encompassed the supporters of the National Government as well last the bulk of the Liberal and left-wing weeklies ostensibly committed to 'collective Security' and 'resistance to Fascism'. In the course of 1938 this consensus was irreparably undermined; the shock and humiliation of Munich left a permanent mark. The occupation of Prague in March 1939 rendered the continuance of appeasement objectionable to most Britons. It compelled the Government to adopt a posture of resistance to aggression. However, it will be seen that in the weeklies March 1939 did not witness an abrupt and revolutionary change of heart; rather, it marked a stage in the gradual shift, ending in September 1939, from appeasement to resistance.

the features of the language that are most frequent are not always learned first. For example, virtually every English sentence has one or more articles (‘a’ or ‘the’), but even advanced learners have difficulty using these forms correctly in all contexts. Finally, although the learner’s first language does have an influence, many aspects of these developmental stages are similar among learners from different first language backgrounds.

Economies of scale can easily be estimated in hard dollar figures, whereas it is virtually impossible to peg a number to the diseconomies of motivation.

A Hard Left For High-School History The College Board version of our national story BY STANLEY KURTZ | 1215 words AT the height of the “culture wars” of the late 1980s and early 1990s, conservatives were alive to the dangers of a leftist takeover of American higher education. Today, with the coup all but complete, conservatives take the loss of the academy for granted and largely ignore it. Meanwhile, America’s college-educated Millennial generation drifts ever farther leftward. Now, however, an ambitious attempt to force a leftist tilt onto high-school U.S.-history courses has the potential to shake conservatives out of their lethargy, pulling them back into the education wars, perhaps to retake some lost ground. The College Board, the private company that develops the SAT and Advanced Placement (AP) exams, recently ignited a firestorm by releasing, with little public notice, a lengthy, highly directive, and radically revisionist “framework” for teaching AP U.S. history. The new framework replaces brief guidelines that once allowed states, school districts, and teachers to present U.S. history as they saw fit. The College Board has promised to generate detailed guidelines for the entire range of AP courses (including government and politics, world history, and European history), and in doing so it has effectively set itself up as a national school board. Dictating curricula for its AP courses allows the College Board to circumvent state standards, virtually nationalizing America’s high schools, in violation of cherished principles of local control. Unchecked, this will result in a high-school curriculum every bit as biased and politicized as the curriculum now dominant in America’s colleges. Not coincidentally, David Coleman, the new head of the College Board, is also the architect of the Common Core, another effort to effectively nationalize American K–12 education, focusing on English and math skills. As president of the College Board, Coleman has found a way to take control of history, social studies, and civics as well, pushing them far to the left without exposing himself to direct public accountability. Although the College Board has steadfastly denied that its new AP U.S. history (APUSH) guidelines are politically biased, the intellectual background of the effort indicates otherwise. The early stages of the APUSH redesign overlapped with a collaborative venture between the College Board and the Organization of American Historians to rework U.S.-history survey courses along “internationalist” lines. The goal was to undercut anything that smacked of American exceptionalism, the notion that, as a nation uniquely constituted around principles of liberty and equality, America stands as a model of self-government for the world. Accordingly, the College Board’s new framework for AP U.S. history eliminates the traditional emphasis on Puritan leader John Winthrop’s “City upon a Hill” sermon and its echoes in American history. The Founding itself is demoted and dissolved within a broader focus on transcontinental developments, chiefly the birth of an exploitative international capitalism grounded in the slave trade. The Founders’ commitment to republican principles is dismissed as evidence of a benighted belief in European cultural superiority. Thomas Bender, the NYU historian who leads the Organization of American Historians’ effort to globalize and denationalize American history, collaborated with the high-school and college teachers who eventually came to lead the College Board’s APUSH redesign effort. Bender frames his movement as a counterpoint to the exceptionalist perspective that dominated American foreign policy during the George W. Bush ad ministration. Bender also openly hopes that students exposed to his approach will sympathize with Supreme Court justice Ruth Bader Ginsburg’s willingness to use foreign law to interpret the U.S. Constitution rather than with Justice Antonin Scalia�

Opening her MacBook, the Goddess couldn’t help but smile when she remembered first suggesting to Zeus that they get Wi-Fi at Mount Olympus. The assembled deities had looked at her like she was trying to stage some kind of technological coup. She was persistent, though, bringing her laptop with her one day and showing them all how easy it was to navigate this thing called the Internet. Within weeks, her fellow immortals had e-mail addresses and were setting up websites, birthing an entire divine virtual underworld.

Life expectancy rose only modestly between the Neolithic era of 8500 to 3500 BC and the Victorian era of 1850 to 1900.13 An American born in the late nineteenth century had an average life expectancy of around forty-five years, with a large share never making it past their first birthdays.14 Then something remarkable happened. In countries on the frontier of economic development, human health began to improve rapidly, education levels shot up, and standards of living began to grow and grow. Within a century, life expectancies had increased by two-thirds, average years of schooling had gone from single to double digits, and the productivity of workers and the pay they took home had doubled and doubled and then doubled again. With the United States leading the way, the rich world crossed a Great Divide—a divide separating centuries of slow growth, poor health, and anemic technical progress from one of hitherto undreamed-of material comfort and seemingly limitless economic potential. For the first time, rich countries experienced economic development that was both broad and deep, reaching all major segments of society and producing not just greater material comfort but also fundamental transformations in the health and life horizons of those it touched. As the French economist Thomas Piketty points out in his magisterial study of inequality, “It was not until the twentieth century that economic growth became a tangible, unmistakable reality for everyone.”15 The mixed economy was at the heart of this success—in the United States no less than in other Western nations. Capitalism played an essential role. But capitalism was not the new entrant on the economic stage. Effective governance was. Public health measures made cities engines of innovation rather than incubators of illness.16 The meteoric expansion of public education increased not only individual opportunity but also the economic potential of entire societies. Investments in science, higher education, and defense spearheaded breakthroughs in medicine, transportation, infrastructure, and technology. Overarching rules and institutions tamed and transformed unstable financial markets and turned boom-bust cycles into more manageable ups and downs. Protections against excessive insecurity and abject destitution encouraged the forward-looking investments and social integration that sustained growth required. At every level of society, the gains in health, education, income, and capacity were breathtaking. The mixed economy was a spectacularly positive-sum bargain: It redistributed power and resources, but as its impacts broadened and diffused, virtually everyone was made massively better off.

Bannon and the Breitbart editors had the same reaction and immediately turned on Megyn Kelly, with a fusillade of negative articles. She became the newest Breitbart narrative: the back-stabbing, self-promoting betrayer-of-the-cause. And Breitbart became the locus of pro-Trump, anti-Fox conservative anger. Between Thursday night, when the debate took place, and Sunday evening, Breitbart published twenty-five stories on Kelly, and the site’s editor in chief, Alex Marlow, went on CNN to accuse Fox News of “trying to take out Donald Trump” and staging “a gotcha debate.” The intensity of Republican anger stunned Fox News executives. The debate had drawn a record 24 million viewers. Now many of them were apoplectic at the network’s top talent. “In the beginning, virtually 100 percent of the emails were against Megyn Kelly,” a Fox source told New York’s Gabriel Sherman. “Roger was not happy. Most of the Fox viewers were taking Trump’s side.” Word spread through the building that Kelly was furious and had personally complained to Ailes. By Sunday, the attacks against her showed no sign of letting up, as other conservative opinion makers, such as radio host Mark Levin, agreed that her questions to Trump had been “unfair.” In a panic, Ailes called Bannon and begged him to call off the attacks. “Steve, this isn’t fair, and it’s killing us,” Ailes said. “You have to stop it.” “Fuck that, that was outrageous what she did!” Bannon retorted. “She pulled every trick out of the leftist playbook.” “You’ve gotta knock this crap off, Steve.” “Not until she backs off Trump—she’s still going after him on her show.” “She’s the star of this network! Cut it out!” The call ended without resolution. Bannon and Ailes would not speak again for almost a year.

Trillions of dollars in homeowner equity…so are the best “captains” of “equity conversion airplanes” the homeowners themselves? No. There is an impetus placed upon real estate professionals - as well as an implied responsibility - to honestly, to effectively and to accurately communicate reality to home sellers. An inability to do so? Fewer real estate listings. Lower sale prices for home sellers. Less equity converted into cash for home sellers. Less revenue for real estate companies. Inopportune…across the board. Three years ago, American homeowners were custodians of an estimated $19 trillion in homeowner equity. Furthermore, over the past three years - even with these stubbornly-elevated mortgage rates - we witnessed an uninterrupted, further run-up in home prices. More equity gained, for American homeowners. As mortgage rates ease downwards heading into the fall, unlocking trillions of dollars in homeowner equity - as a result of more homeowners deciding to either trade up to larger homes, or to downsize to smaller homes, circumstances permitting - will trigger a large-scale (and an upcoming) re-thinking of this following question by more and more homeowners: What shall we now do with this equity we have in our home? So what’s the plan? In real estate, the effective utilization of well-tested "tools,” such as 3-D tours and virtual staging, coupled to good marketing processes - I.e.: a Marketing Plan - deployed by successful real estate teams is a great way for homeowners to convert the equity they have in their homes into cash. It works. Ok, so if you are a for sale by owner home seller in 2024, data indicate that an over-reliance in - as well as, maybe, blind faith placed upon(?), “the Internet,” if you decide to sell your home yourself, FSBO, could lead to an entirely avoidable (and a costly) home selling misadventure. As well as to a saddened foray for home sellers into this unintended outcome: lower sale prices.

Taking a Founder Retreat The two biggest things that have helped me in my journey as a founder are masterminds and founder retreats. Without those, I sincerely don’t think I would be as successful as I have been. My wife Sherry has a PhD in psychology. She started going on annual retreats after we had kids, where she got away for 48 or 72 hours without podcasts, movies, or books—just herself, a notebook, and silent reflection. When she first started taking retreats, it didn’t sound like my thing. I’m always listening to a podcast or an audiobook. I’m constantly working on the next project. But after seeing her come back from these retreats energized and focused, I decided to give it a try. I booked myself a hotel on the coast and drove out for the weekend with no radio, no project, no kids, and no distractions. Over the course of that two-and-a-half-hour drive, things began to settle. I started feeling everything I hadn’t had time to feel for the past year. In the silence, I had sudden realizations because I was finally giving them quiet time to emerge. During that retreat, it became obvious that my whole life had been about entrepreneurship. Ever since I was a kid, I have wanted to start a business. I’ve always been enamored with being an entrepreneur and the excitement of startups. I realized that I was coming to this decision of what to do next because of the idea of wanting to get away from the thing that had caused me to feel bad—as though startups were at fault rather than the decisions I made. At that time, my podcast had more than 400 episodes, which had been recorded over eight years. That wasn’t an accident. It existed because I loved doing it. I showed up every week even though it didn’t generate any revenue. During my retreat, I realized that being involved in the startup space is my life’s work. The podcast, my books and essays, MicroConf—all were part of my legacy. Instead of selling it off and striking out in a new direction, I decided to double down. Within a couple months, I launched TinySeed. Then I leaned into the next stage for MicroConf, where we transitioned from a community built around in-person events to an online and in-person community, plus mastermind matching, virtual events, funding, and mentorship. I also began working on this book. As a founder, it’s important to know yourself. Even if you started out with firm self-knowledge, the fast pace and pressure of bootstrapping a business—not to mention the pressures of the rest of your life—can make it difficult to see your path. A founder retreat is a way to reacquaint yourself with yourself every so often. After my first founder retreat nearly a decade ago, I started going on a retreat every six months. Now I do one a year, and it’s one of the most important things I do for myself, my business, and my family. If you’re considering a retreat, several years ago Sherry wrote an ebook called The Zen Founder Guide to Founder Retreats that explains exactly what questions to ask yourself, the four steps to ensuring you have a successful retreat, the list of tools she recommends bringing along, and how to translate your insights into action for the next year.

So Disney merely has to stoop down to pick up reality as it is. 'Built-in spectacle', as Guy Debord would say. But we are no longer in the society of the spectacle, which has itself become a spectacular concept. It is no longer the contagion of spectacle which alters reality, it is the contagion of the virtual which obliterates the spectacle. With its diverting, distancing effects, Disneyland still represented spectacle and folklore, but with Disneyworld and its tentacular extension, we are dealing with a generalized metastasis, with a cloning of the world and of our mental universe, not in the imaginary register, but in the viral and the virtual. We are becoming not alienated, passive spectators, but interactive extras, the meek, freeze-dried extras in this immense reality show. This is no longer the spectacular logic of alienation, but a spectral logic of disembodiment; not a fantastic logic of diversion, but a corpuscular logic of transfusion, transubstantiation of each of our cells. An undertaking of radical deterrence of the world, then, but from the inside this time, not from outside, as we saw in what is now the almost nostalgic world of capitalist reality. In virtual reality the extra is no longer either an actor or a spectator; he is off-stage, he is a transparent operator. And Disney wins on yet another level. Not content with obliterating the real by turning it into a 3-D, but depthless, virtual image, it obliterates time by synchronizing all periods, all cultures in the same tracking shot, by setting them alongside each other in the same scenario. In this way, it inaugurates real time — time as a single point, one-dimensional time, a thing which is also without depth: neither present, past nor future, but the immediate synchrony of all places and all times in the same timeless virtuality. The lapsing or collapsing of time: this is the real fourth dimension . The dimension of the virtual, of real time, the dimension which, far from superadding itself to the three dimensions of real space, obliterates them all. So it has been suggested that in a century or a millennium, the old 'swords and sandals' epics will be seen as actual Roman films, dating from the Roman period, as true documentaries on Antiquity; that the Paul Getty Museum at Malibu, a pastiche of a villa from Pompeii, will be confused anachronistically with a villa from the third century B.C. (as will the works inside: Rembrandt and Fra Angelico will all be jumbled together in the same flattening of time); and that the commemoration of the French Revolution at Los Angeles in 1989 will be confused retrospectively with the real event. Disney achieves the de facto realization of this timeless Utopia by producing all events, past or future, on simultaneous screens, remorselessly mixing all the sequences as they would — or will — appear to a civilization other than our own. But this is already our civilization. It is already increasingly difficult for us to imagine the real, to imagine History, the depth of time, three-dimensional space - just as difficult as it once was, starting out from the real world, to imagine the virtual one or the fourth dimension.

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Romantic poetry with its matrist and oral values survived and actually prevailed. Geoffrey Chaucer imported the ideology to England with his Knight's Tale and some of his shorter rondels; by Elizabethan times this had virtually become the whole of poetry. Thus, Shakespeare could write about anything that struck his imagination when he was writing for the stage, but as soon as he started writing poetry for the printed page, he fell inevitably into the language, the themes, the traditional conceits and the entire apparatus of troubadour love-mysticism. So great was Shakespeare's influence, in turn, that when modern poets finally began writing about other subjects around 1910, established opinion was shocked and it was said that such material was "unpoetic"—as if Homer's battles, Ovid's mysticism, Juvenal's indignation, Villon's earthiness, Lucretius's rationalism, the Greek Anthology's cynicism, Piers Plowman's social protest, etc., had never existed and only the troubadour love-mystique had ever been poetry.

Most people, including their physicians, simply accept that diarrhea, constipation, gastritis, bloating, abdominal discomfort/pain, inflammatory bowel syndromes, or almost any other gastrointestinal condition is largely inevitable and typically occurring for seemingly no clear-cut reason, or just the inevitable consequence of growing older. The standard therapeutic goal aims to lessen the gut-related symptoms as best as possible with a variety of prescription and over-the-counter agents. Similarly, there is virtually no awareness that CPC sets the stage for the inflammation causing and sustaining some gastrointestinal cancers, even though chronic inflammation in the gut is recognized as an important factor in the development of cancers there.

We expect the cybereconomy to evolve through several stages. 1. The most primitive manifestations of the Information Age involve the Net simply as an information medium to facilitate what are otherwise ordinary industrial-era transactions. At this point, the Net is no more than an exotic delivery system for catalogues. Virtual Vineyards, for example, one of the first cybermerchants, simply sells wine from a page on the World Wide Web. Such transactions are not yet directly subversive of the old institutions. They employ industrial currency, and take place within identifiable jurisdictions. These uses of the Internet have little such megapolitical impact. 2. An intermediate stage of Internet commerce will employ information technology in ways that would have been impossible in the industrial era, such as in long-distance accounting or medical diagnosis. More examples of these new applications of advanced computational power are spelled out below. The second stage of Net commerce will still function within the old institutional framework, employing national currencies and submitting to the jurisdiction of nation-states. The merchants who employ the Net for sales will not yet employ it to bank their profits, only to earn revenues. These profits made on Internet transactions will still be subject to taxation. 3. A more advanced stage will mark the transition to true cybercommerce. Not only will transactions occur over the Net, but they will migrate outside the jurisdiction of nation-states. Payment will be rendered in cybercurrency. Profits will be booked in cyberbanks. Investments will be made in cyberbrokerages. Many transactions will not be subject to taxation. At this stage, cybercommerce will begin to have significant megapolitical consequences of the kind we have already outlined. The powers of governments over traditional areas of the economy will be transformed by the new logic of the Net. Extraterritorial regulatory power will collapse. Jurisdictions will devolve. The structure of firms will change, and so will the nature of work and employment.

For contextual remembering, new memories are related to existing memory content. This happens in a later stage of sleep, when we dream. As we sleep and try to follow our dream actions and experiences in the virtual space created by our brain, we often move our eyes rapidly. That’s why this stage of sleep is called rapid eye movement (REM) sleep. In REM sleep, the new memories uploaded in SWS are linked to past memory content, so it is not uncommon for us to wake up in the morning with new insights.23 We need to sleep and dream to be able to remember what we have experienced and thought in the long term.

Accordingly, the unprepossessing term ‘‘concept’’ can sometimes play tricks upon any of us, even the most determinatively ‘‘unphilosophical.’’ In virtually every subject matter, seemingly plausible assumptions about the working basis of innocent-looking words are capable of sending able investigators scampering away on the most quixotic of projects; folks who otherwise appear as if they haven’t a trace of ontological hankering in their bones. These misadventures do not trace to errant academic thinking; instead, there lie seeds deeply planted within the humblest forms of everyday thought that stand ready to sprout great globs of undesirable foliage if supplied the least encouragement. No husbandry from formal philosophy is required at all; misguided forms of conceptual appeal will readily blossom of their own accord. Like it or not, all of us must tacitly turn ‘‘philosopher’’ at certain stages in our endeavors and this is very much part of the story I wish to tell in this book.

In the face of extreme reality we are defenceless. But this is only a beginning. We are the aborigines, the anthropoids of the Virtual. In terms of world history, we are barely at the stage of the invention of fire and walking upright. Logically, it remains for us to be exploited and colonized by an even greater power.

Originality is merely a minor, secondary bonus to the pleasure of thought. Individuality, too, is a secondary aspect of the will and desire. The will is never mine; desire is never mine. For them to be will and desire, they have to circulate and be exchanged as symbolic material. For want of this symbolic devolution, we operate a technical transfer of all these functions on to machines — a transference of the human on to the inhuman. Now, if some human being thinks for me, nothing is lost. He is not lost, neither am I. Whereas if a machine thinks in my stead, we are both lost. In fact, this stage of the transference on to the machine is past. Today, it is machines which transfer their functions on to man. Man's fetishization of the machine has been succeeded by the fetishization of man by the machine. Today, it is man who has become the object of the perverse desire of the machine, of its desire to function at all costs. The machine is no longer an excrescence or a protruberance of man – it is man who is now merely the sex organ of the machine (Burroughs). And this is still quite a large claim, for what sex is the machine? Man has, rather, become the inflatable prosthesis of a sexless machine – the phantom limb of a useless function. The infinite degree, the degree zero, degree Xerox of the libido. Among those devices whose virtual libido man stokes up, there is of course the computer, of which man is the unconscious masturbator and his brain a hyper-object of concupiscence, but there is also the spectacularized body of woman, become a bachelor machine, a promotional and pornographic hypostasis, of which man is merely the sexless operator, the slavish voyeur, the auto-decoder.

The film version of Chicago is a milestone in the still-being-written history of film musicals. It resurrected the genre, winning the Oscar for Best Picture, but its long-term impact remains unclear. Rob Marshall, who achieved such success as the co-director of the 1998 stage revival of Cabaret, began his career as a choreographer, and hence was well suited to direct as well as choreograph the dance-focused Chicago film. The screen version is indeed filled with dancing (in a style reminiscent of original choreographer Bob Fosse, with plenty of modern touches) and retains much of the music and the book of the stage version. But Marshall made several bold moves. First, he cast three movie stars – Catherine Zeta-Jones (former vaudeville star turned murderess Velma Kelly), Renée Zellweger (fame-hungry Roxie Hart), and Richard Gere (celebrity lawyer Billy Flynn) – rather than Broadway veterans. Of these, only Zeta-Jones had training as a singer and dancer. Zellweger’s character did not need to be an expert singer or dancer, she simply needed to want to be, and Zellweger’s own Hollywood persona of vulnerability and stardom blended in many critics’ minds with that of Roxie.8 Since the show is about celebrity, casting three Hollywood icons seemed appropriate, even if the show’s cynical tone and violent plotlines do not shed the best light on how stars achieve fame. Marshall’s boldest move, though, was in his conception of the film itself. Virtually every song in the film – with the exception of Amos’s ‘Mr Cellophane’ and a few on-stage numbers like Velma’s ‘All That Jazz’ – takes place inside Roxie’s mind. The heroine escapes from her grim reality by envisioning entire production numbers in her head. Some film critics and theatre scholars found this to be a cheap trick, a cop-out by a director afraid to let his characters burst into song during the course of their normal lives, but other critics – and movie-goers – embraced this technique as one that made the musical palatable for modern audiences not accustomed to musicals. Marshall also chose a rapid-cut editing style, filled with close-ups that never allow the viewer to see a group of dancers from a distance, nor often even an entire dancer’s body. Arms curve, legs extend, but only a few numbers such as ‘Razzle Dazzle’ and ‘Cell Block Tango’ are treated like fully staged group numbers that one can take in as a whole.

And how did you know it was me? I was supposed to be Marie Antoinette.” I rolled my eyes behind the relative safety of my mask. It had been an elementary exercise to identify Evaline even among the throngs of masked individuals. All I needed was to watch the food table. I knew she’d eventually make her way there and stay for a time. “Her ears were all wrong,” I told her. “Her ears?” “Evaline, have you not listened to anything I’ve tried to teach you over the last year? There are three elements of an individual’s appearance that are virtually impossible to disguise. The eyes, the hands, and the ears. Not to mention a number of mannerisms of which most people are unaware—and thus rarely take the pains to change or hide—which can also be used to identify them. That is, in part, how I was so readily able to identify the Ankh even at the earliest stages of our acquaintance. “Thus, I knew immediately that the woman dressed as Marie Antoinette was not you because her ears were wrong. Aside from that, she’s been here more than an hour and she’s not had even a morsel of food.

It is the same with text, with any 'virtual' text (the Internet, word-processing): you work on it like a computer-generated image, which no longer bears any relation to the transcendence of the gaze or of writing. At any rate, as soon as you are in front of the screen, you no longer see the text as a text, but as an image. Now, it is in the strict separation of text and screen, of text and image, that writing is an activity in its own right, never an interaction. Similarly, it is only with the strict separation of stage and auditorium that the spectator is an actor in his/her own right. Everything today conspires to abolish that separation: the immersion of the spectator in the spectacle, 'living theatre', 'happenings' The spectacle becomes user-friendly, interactive. The apogee of spectacle or its end? When everyone is an actor, there is no action any longer, no scene. It's the death of the spectator as such. The end of the aesthetic illusion.

Can we advance the hypothesis that, beyond the critical stage, the heroic stage (which is still that of metaphysics), there is an ironic stage of technology, an ironic stage of history, an ironic stage of value, etc.? This would free us from the Heideggerian view of technology as the effectuation, and the last stage, of metaphysics; it would free us from all retrospective nostalgia for being, giving us, rather, a gigantic objective irony, a superior intuition of the illusoriness of all this process - which would not be far from the radical post-historical snobbery Alexandre Kojeve spoke of. At the heart of this artificial reality, this Virtual Reality, this irony is perhaps all we have left of the original illusion, which at least preserves us from any temptation one day to possess the truth.

Revolutionary theory also enshrined the living utopian hope that the State would wither away, and that the political sphere would negate itself as such, in the apotheosis of a finally transparent social realm. None of this has come to pass. The political sphere has disappeared, sure enough - but so far from doing so by means of a self-transcendence into the strictly social realm, it has carried that realm into oblivion with it. We are now in the transpolitical sphere; in other words, we have reached the zero point of politics, a stage which also implies the reproduction of politics, its endless simulation. For everything that has not successfully transcended itself can only fall prey to revivals without end. So politics will never finish disappearing - nor will it allow anything else to emerge in its place. A kind of hysteresis of the political reigns. Art has likewise failed to realize the utopian aesthetic of modern times, to transcend itself and become an ideal form of life. (In earlier times, of course, art had no need of self-transcendence, no need to become a totality, for such a totality already existed - in the shape of religion.) Instead of being subsumed in a transcendent ideality, art has been dissolved within a general aestheticization of everyday life, giving way to a pure circulation of images, a transaesthetics of banality. Indeed, art took this route even before capital, for if the decisive political event was the strategic crisis of 1929, whereby capital debouched into the era of mass trans politics, the crucial moment for art was undoubtedly that of Dada and Duchamp, that moment when art, by renouncing its own aesthetic rules of the game, debouched into the transaesthetic era of the banality of the image. Nor has the promised sexual utopia materialized. This was to have consisted in the self-negation of sex as a separate activity and its self-realization as total life. The partisans of sexual liberation continue to dream this dream of desire as a totality fulfilled within each of us, masculine and feminine at once, this dream of sexuality as an assumption of desire beyond the difference between the sexes. In point of fact sexual liberation has succeeded only in helping sexuality achieve autonomy as an undifferentiated circulation of the signs of sex. Although we are certainly in transition towards a transsexual state of affairs, this has nothing to do with a revolution of life through sex - and everything to do with a confusion and promiscuity that open the door to virtual indifference (in all senses of the word) in the sexual realm.

Over the decades, the slogans of the young changed, like the seven stages of grief – except they were nowhere close to acceptance. It seemed as though it took everything to get to anger and bargaining, so depression was as far as anyone could get. First it was the armor of irony: YOU DROWNED SANTA CLAUS I MISS FISH Then the anger and the threats: WATER IS NOT FOR PROFIT WHEN DID YOU KNOW MONEY WASN'T ENOUGH? As the decades progressed, revenge took over: NO FOOD NO MERCY BEG AND WE MAY NOT KILL YOU BEG AND WE MAY NOT EAT YOU The most popular was the simplest. Two words. It was everywhere – physical and virtual graffiti, songs and movies, hacks on phones and computers, chants at public events, clothing, even on their bodies. It was a popular tattoo. Some even had it inked – scarred – into their foreheads so anyone looking at them would see it. Turning away was impossible: YOU KNEW

But history tells us that, in the early stage of their development, virtually all successful countries used some mixture of protection, subsidies and regulation in order to develop their economies. The history of the successful developing countries that I discussed in chapter 1 shows that. Furthermore, the history of today's rich countries also confirms it, as I have discussed in this chapter. Unfortunately, another lesson of history is that rich countries have 'kicked away the ladder' by forcing free-market, free-trade policies on poor countries. Already established countries do not want more competitors emerging through the nationalistic policies they themselves succesfully used in the past. Even the newest member of the club of rich countries, my native Korea, has not been an exception to this pattern. Despite once having been one of the most protectionist countries in the world, it now advocates steep cuts in industrial tariffs, if not total free trade, in the WTO. Despite once having been the world piracy capital, it gets upset that the Chinese and the Vietnamese are producing pirate CDs of Korean pop music and pirate DVDs of Korean movies. Worse, these Korean free-marketeers are often the same people who, not so long ago, actually drafted and implemented interventionist, protectionist policies in their earlier jobs. Most of them probably learned their free market economics from pirate-copied rock and roll music and watching pirate-copied videos of Hollywood films in their spare time.

virtually the entire senior staff and cabinet of the Trump presidency, past and present, had traveled through the stages of adventure, challenge, frustration, battle, self-justification, and doubt, before finally having to confront the very real likelihood that the president they worked for—whose presidency they bore some official responsibility for—didn’t have the wherewithal to adequately function in his job.

Where does scale come from? Scale is nature repeating the same step over and over. Complexity increases over time. The more complexity, the more information. The idea of virtual dimensions is that action, in relation to it's source, chooses a direction and depending on the action, creates the path it travels through, there is no empty stage that was there before the action. When a photon takes off in some particular direction a two dimensional virtual sheet is created for the wave to travel through. An interruption can create a one dimensional time-like line perpendicular to the sheet (the collapse of the wave function) to occur. The motion is transferred from these various virtual dimensions in discrete or quantum-like ratios. All of the relationships are discrete but not necessarily the scale. The curvature of space and time are variations of scale.

One should not believe that reality is equally distributed over the surface of the globe as if we were dealing with an objective world that was equal for everyone. Zones, entire continents have not seen the appearance of reality and its principle: they are underdeveloped in this generic sense that is more profound than the economic, technical or political. The West, after passing through a (historic) stage of reality, entered the (virtual) stage of ultra-reality. By contrast, a majority of the "rest of the world" have not even reached the stage of reality and (economic, political, etc.) rationality. Between the two, there are zones of reality, interstices, alveoli, shreds of reality that survive in the heart of globalization and the hyper-reality of networks-a bit like the shreds of territory that float to the surface of the map in Borges' fable. One could speak of an index of reality, a rate of reality on the planet that could be mapped out like birthrates or the levels of atmospheric pollution.What would the maximum rate of reality be?

The first stage is the roundup. Vast numbers of people are swept into the criminal justice system by the police, who conduct drug operations primarily in poor communities of color. They are rewarded in cash—through drug forfeiture laws and federal grant programs—for rounding up as many people as possible, and they operate unconstrained by constitutional rules of procedure that once were considered inviolate. Police can stop, interrogate, and search anyone they choose for drug investigations, provided they get “consent.” Because there is no meaningful check on the exercise of police discretion, racial biases are granted free rein. In fact, police are allowed to rely on race as a factor in selecting whom to stop and search (even though people of color are no more likely to be guilty of drug crimes than whites)—effectively guaranteeing that those who are swept into the system are primarily black and brown. The conviction marks the beginning of the second phase: the period of formal control. Once arrested, defendants are generally denied meaningful legal representation and pressured to plead guilty whether they are or not. Prosecutors are free to “load up” defendants with extra charges, and their decisions cannot be challenged for racial bias. Once convicted, due to the drug war’s harsh sentencing laws, people convicted of drug offenses in the United States spend more time under the criminal justice system’s formal control—in jail or prison, on probation or parole—than people anywhere else in the world. While under formal control, virtually every aspect of one’s life is regulated and monitored by the system, and any form of resistance or disobedience is subject to swift sanction. This period of control may last a lifetime, even for those convicted of extremely minor, nonviolent offenses, but the vast majority of those swept into the system are eventually released. They are transferred from their prison cells to a much larger, invisible cage. The final stage has been dubbed by some advocates as the “period of invisible punishment.”13 This term, first coined by Jeremy Travis, is meant to describe the unique set of criminal sanctions that are imposed on individuals after they step outside the prison gates, a form of punishment that operates largely outside of public view and takes effect outside the traditional sentencing framework. These sanctions are imposed by operation of law rather than decisions of a sentencing judge, yet they often have a greater impact on one’s life course than the months or years one actually spends behind bars. These laws operate collectively to ensure that the vast majority of people convicted of crimes will never integrate into mainstream, white society. They will be discriminated against, legally, for the rest of their lives—denied employment, housing, education, and public benefits. Unable to surmount these obstacles, most will eventually return to prison and then be released again, caught in a closed circuit of perpetual marginality.

Hmm,” said Tammy, “and once more your naive optimism regarding the human species reveals its hopeless disconnect with reality. While it was well-established that prior to the Great EM Pulse following the Benefactors’ arrival in Earth orbit, virtually every human being on the planet had already become a drooling automaton with bloodshot eyes glued to a pixelated screen, even as the world melted around them in a toxic stew of air pollution, water pollution, vehicles pouring out carcinogenic waste gases, and leaking gas pipelines springing up everywhere along with earthquake-inducing fracking and oil spills in the oceans and landslides due to deforestation and heat waves due to global warming and ice caps melting and islands and coastlines drowning and forests dying and idiots building giant walls and—” “All right, whatever!” Hadrian snapped. “But don’t you see? This is the future!” “Yeah, that statement makes sense.” “The future from then, I mean. Now is their future, even if it’s our now, or will be, I mean—oh fuck it. The point is, Tammy, we’re supposed to have matured as a species, as a civilization. We’re supposed to have united globally in a warm gush of integrity, ethical comportment, and peace and love as our next stage of universal consciousness bursts forth like a blinding light to engulf us all in a golden age of enlightenment and postscarcity well-being.” “Hahahaha,” Tammy laughed and then coughed and choked. “Stop! You’re killing me!” Beta spoke. “I am attempting to compute said golden age, Captain. Alas, my Eternally Needful Consumer Index is redlining and descending into a cursive loop of existential panic. All efforts to reset parameters yield the Bluescreen of Incomprehension. Life without mindless purchase? Without pointless want? Without ephemeral endorphin spurts? Without gaming-induced frontal lobe permanent degradation resulting in short-tempered antisocial short-attention-span psychological generational profiles? Impossible.” “The EMP should have given us the breathing space to pause and reevaluate our value system,” said Hadrian. “Instead, it was universal panic. Riots in Discount Super Stores, millions trampled—they barely noticed the lights going out, for crying out loud.

In what conditions does the child enter into relations with others? What is the nature of this relation? How is it established? ...The first stage is the existence of a kind of precommunication, an anonymous collectivity with differentiation, a kind of group existence. The second stage is the objectification of one's body, segregation, distinction between individuals...The first ego is latent, virtual...Individual consciousness only appears later, along with the objectification of one's own body, establishing a dividing wall between the other and me.

One thing more makes these men and women from the age of wigs, swords, and stagecoaches seem surprisingly contemporary. This small group of people not only helped to end one of the worst of human injustices in the most powerful empire of its time; they also forged virtually every important tool used by citizens’ movements in democratic countries today. Think of what you’re likely to find in your mailbox—or electronic mailbox—over a month or two. An invitation to join the local chapter of a national environmental group. If you say yes, a logo to put on your car bumper. A flier asking you to boycott California grapes or Guatemalan coffee. A poster to put in your window promoting this campaign. A notice that a prominent social activist will be reading from her new book at your local bookstore. A plea that you write your representative in Congress or Parliament, to vote for that Guatemalan coffee boycott bill. A “report card” on how your legislators have voted on these and similar issues. A newsletter from the group organizing support for the grape pickers or the coffee workers. Each of these tools, from the poster to the political book tour, from the consumer boycott to investigative reporting designed to stir people to action, is part of what we take for granted in a democracy. Two and a half centuries ago, few people assumed this. When we wield any of these tools today, we are using techniques devised or perfected by the campaign that held its first meeting at 2 George Yard in 1787. From their successful crusade we still have much to learn. If, early that year, you had stood on a London street corner and insisted that slavery was morally wrong and should be stopped, nine out of ten listeners would have laughed you off as a crackpot. The tenth might have agreed with you in principle, but assured you that ending slavery was wildly impractical: the British Empire’s economy would collapse. The parliamentarian Edmund Burke, for example, opposed slavery but thought that the prospect of ending even just the Atlantic slave trade was “chimerical.” Within a few short years, however, the issue of slavery had moved to center stage in British political life. There was an abolition committee in every major city or town in touch with a central committee in London. More than 300,000 Britons were refusing to eat slave-grown sugar. Parliament was flooded with far more signatures on abolition petitions than it had ever received on any other subject. And in 1792, the House of Commons passed the first law banning the slave trade. For reasons we will see, a ban did not take effect for some years to come, and British slaves were not finally freed until long after that. But there was no mistaking something crucial: in an astonishingly short period of time, public opinion in Europe’s most powerful nation had undergone a sea change. From this unexpected transformation there would be no going back.

Thus, unlike the previous Pluralistic View, the Integral View is truly holistic, not in any New Age woo-woo sense but as being evidence of a deeply interwoven and interconnected and conscious Kosmos. The Pluralistic View, we saw, wants to be holistic and all-inclusive and nonmarginalizing, but it loathes the modern Rational View, absolutely cannot abide the traditional Mythic View, goes apoplectic when faced with a truly Integral View. But the Integral stages are truly and genuinely inclusive. First, all of the previous structure-rungs are literally included as components of the Integral structure-rung, or vision-logic, a fact that is intuited at this stage. Views, of course, are negated, and so somebody at an Integral View is not including directly a Magic View, a Mythic View, a Rational View, and so on. By definition, that is impossible. A View is generated when the central self exclusively identifies with a particular rung of development. Somebody at a Rational View is exclusively identified with the corresponding rung at that stage—namely, formal operational. To have access directly to, say, a Magic View—which means the View of the world when exclusively identified with the impulsive or emotional-sexual rung—the individual would have to give up Rationality, give up the concrete mind, give up the representational mind, give up language itself, and regress totally to the impulsive mind (something that won’t happen without severe brain damage). The Rational person still has complete access to the emotional-sexual rung, but not the exclusive View from that rung. As we saw, rungs are included, Views are negated. (Just like on a real ladder—if you’re at, say, the 7th rung in the ladder, all previous 6 rungs are still present and still in existence, holding up the 7th rung; but, while you are standing on the 7th rung, you can’t directly see what the world looks like from those earlier rungs. Those were gone when you stepped off those rungs onto higher ones, and so at this point you have all the rungs, but only the View from the highest rung you’re on, in this case, the 7th-rung View.) So a person at Integral doesn’t directly, in their own makeup, have immediate access to earlier Views (archaic, magic, mythic, and so on), but they do have access to all the earlier corresponding rungs (snsorimotor, emotional-sexual, conceptual, rule/role, and so on), and thus they can generally intuit what rung a particular person’s center of gravity is at, and thus indirectly be able to understand what View or worldview that person is expressing (magic, mythic, rational, pluralistic, and so on). And by “include those worldviews” what is meant is that the Integral levels actively tolerate and make room for those Views in their own holistic outreach. They might not agree fully with them (they don’t do so in their own makeup, having transcended and negated junior Views), but they intuitively understand the significance and importance of all Views in the unfolding sweep of evolutionary development. Further, they understand that a person has the right to stop growing at virtually any View, and thus each particular View will become, for some people, an actual station in Life, and their values, needs, and motivations will be expressions of that particular View in Life. And thus a truly enlightened, inclusive society will make some sort of room for traditional values, modern values, postmodern values, and so on. Everybody is born at square 1 and thus begins their development of Views at the lowest rung and continues from there, so every society will consist of a different mix of percentages of people at different altitude rungs and Views of the overall spectrum. In most Western countries, for example—and this varies depending on exactly how you measure it—but generally, about 10% of the population is at Magic, 40% at traditional Mythic, 40%-50% at modern Rational, 20% at postmodern Pluralistic, 5% at Holistic/Integral, and less than 1% at Super-Integral.

The analysis revealed that similarly situated whites were far more successful than African Americans and Latinos in the plea bargaining process; in fact, “at virtually every stage of pretrial negotiation, whites are more successful than nonwhites.”62