Visible Goals Quotes

The important thing is to strive toward a goal which is not immediately visible. That goal is not the concern of the mind, but of the spirit.

Artists are visionaries. We routinely practice a form of faith, seeing clearly and moving toward a creative goal that shimmers in the distance - often visible to us, but invisible to those around us.

Mountains should be climbed with as little effort as possible and without desire. The reality of your own nature should determine the speed. If you become restless, speed up. If you become winded, slow down. You climb the mountain in an equilibrium between restlessness and exhaustion. Then, when you’re no longer thinking ahead, each footstep isn’t just a means to an end but a unique event in itself. This leaf has jagged edges. This rock looks loose. From this place the snow is less visible, even though closer. These are things you should notice anyway. To live only for some future goal is shallow. It’s the sides of the mountain which sustain life, not the top. Here’s where things grow. But of course, without the top you can’t have any sides. It’s the top that defines the sides. So on we go—we have a long way—no hurry—just one step after the next—with a little Chautauqua for entertainment -- .Mental reflection is so much more interesting than TV it’s a shame more people don’t switch over to it. They probably think what they hear is unimportant but it never is.

This is why Jesus would urge Mari [Mary Magdalene] to look after the women noting, ''Cultivate their regard for you because those women who are naturally drawn to you are exceptional people, sensitive women who are very close to spiritual freedom. However, before they can achieve this ultimate goal, you must first tend to their psychological wounds, the visible and the invisible lesions they have experienced at the hands of men, just as we once did in your homeland. It is only if these existential traumas are healed properly that these women can finally reach equanimity of spirit and heart.

Setting goals is the first step in turning the invisible into the visible.

Apparently I’m the only one who thinks this is the worst fucking idea since horses,” Garrett says irritably. “Horses?” Logan and Fitzy echo in unison. “Like, horses in general?” Morris asks in confusion. “As in, domesticating them,” he grumbles. “They belong in the wild. End of story.” “Babe,” Hannah hedges in, “are you just saying that because you’re scared of horses?” His jaw drops. “I’m not scared of horses.” She ignores the denial. “Oh my God, it’s all coming together. That’s why you wouldn’t go to the Thanksgiving fair in Philly.” She glances at the rest of us. “My aunt and uncle wanted to take us to this festival thing with all these cool booths and a petting zoo…and horseback riding. He said his stomach hurt.” Garrett visibly clenches his teeth. “My stomach did hurt. I ate too much fucking turkey, Wellsy. Anyway, I don’t like this.

Hunter scored a total beauty in the third,” Hollis says from his stool. “I almost came in my pants.” “Don’t be crude in front of the baby,” I say immediately. “Bro, you brought a baby to a bar. Go throw glass stones in your own house.” When everyone snickers, Hollis is visibly confused. “What?” “That’s not the phrase,” Hannah says helpfully. “Sure it is.” “It’s really not.” Hollis waves a hand. “You know nothing, Jon Snow.

In short, the goal of the gospel is not to get you out of hell and into heaven, but to get God out of heaven and into you so that He may be displayed visibly and glorified in His creation.

he saw and recognised the visible and he sought his place in this world. He did not seek reality; his goal was not on any other side. The world was beautiful when looked at in this way - without any seeking, so simple, so childlike. The moon and stars were beautiful, the brook, the shore, the forest and rock, the goat and the golden beetle, the flower and butterfly were beautiful. It was beautiful and pleasant to go through the world like that, so childlike, so awakened, so concerned with the immediate, without any distrust.

Much protest is naive; it expects quick, visible improvement and gives up when such improvement does not come. Protestors who hold out longer have perhaps understood that success is not the proper goal. If protest depended on success, there would be little protest of any durability or significance. History simply affords too little evidence that anyone's individual protest is of any use. Protest that endures, I think, is moved by a hope far more modest than that of public success: namely, the hope of preserving qualities in one's own heart and spirit that would be destroyed by acquiescence.

Setting goals is the first step in turning the invisible into the visible.

What had he said to them? "I bow my knees before the country, before the masses, before the whole people...." And what then? What happened to these masses, to this people? For forty years it had been driven through the desert, with threats and promises, with imaginary terrors and imaginary rewards. But where was the Promised Land? Did there really exist any such goal for this wandering mankind? That was a question to which he would have liked an answer before it was too late. Moses had not been allowed to enter the land of promise either, But he had been allowed to see it, from the top of the mountain, spread at his feet. Thus, it was easy to die, with the visible certainty of one's goal before one's eyes. He, Nicolas Salmanovitch Rubashov, had not been taken to the top of a mountain; and wherever his eye looked, he saw nothing but desert and the darkness of night.

Your eyes must be on the larger trends that govern events, on that which is not immediately visible. Never lose sight of your long-term goals. With an elevated perspective, you will have the patience and clarity to reach almost any objective.

The most damaging example of the systems archetype called “drift to low performance” is the process by which modern industrial culture has eroded the goal of morality. The workings of the trap have been classic, and awful to behold. Examples of bad human behavior are held up, magnified by the media, affirmed by the culture, as typical. This is just what you would expect. After all, we’re only human. The far more numerous examples of human goodness are barely noticed. They are “not news.” They are exceptions. Must have been a saint. Can’t expect everyone to behave like that. And so expectations are lowered. The gap between desired behavior and actual behavior narrows. Fewer actions are taken to affirm and instill ideals. The public discourse is full of cynicism. Public leaders are visibly, unrepentantly amoral or immoral and are not held to account. Idealism is ridiculed. Statements of moral belief are suspect. It is much easier to talk about hate in public than to talk about love.

A miracle is when you take action on your goals, and create the visible from the invisible. Transform your thoughts and dreams into the material world, from planning, hard work and determination.

Much protest is naïve; it expects quick, visible improvement and despairs and gives up when such improvement does not come. Protesters who hold out longer have perhaps understood that success is not the proper goal. If protest depended on success, there would be little protest of any durability or significance. History simply affords too little evidence that anyone’s individual protest is of any use. Protest that endures, I think, is moved by a hope far more modest than that of public success: namely, the hope of preserving qualities in one’s own heart and spirit that would be destroyed by acquiescence.

Do we still expect spouses to exert a moral influence upon each other? The notion that husband and wife should make each other better people does not resonate with the most visible goals of contemporary American society. How many young people marry with the conscious expectation that they will become kinder and wiser by virtue of choosing a decent, generous mate? Happier, richer, more successful. Yes! But better human beings?

Each person has goals. Some goals are open, visible to all who care to observe. Others are more private, shared only with one's closest friends or associates. Some are dark secrets that one hopes will never see the light of day. But eventually, inevitably, those deepest goals must be made manifest if they are to be reached. They must be opened for someone to hear, or see, or offer assistance. Everyone who brings those goals into the light must be prepared for either acceptance or rejection. And he must be ready to bear the consequence. All of them.

I hate to undermine the worth of talent. Unquestionably, talent exists. It’s no myth or hokum. Your talent tells you that you’re cut out for something. It points you towards what you can do effortlessly and what your potential career could be. However, talent isn’t everything. Knowledge and growth don’t come easily. You have to be willing to put in the hours and the effort, sometimes even without visible progress, because one day, unexpectedly, the results will flower. But without that work, it’s unlikely to happen. Eventually, hard work is not just about plugging away at something. It’s thinking intelligently about what you want to achieve, the goals you’re setting yourself, how you’re improving and how you can incorporate all of this into the list of things that will help you scale that peak.

Progress in evil was quick and easy; Apollyon was not a chap who hid himself and he gave every assistance in his power. The growth in goodness was so slow, at times so flat, so dull, and like the White Queen one had to run so fast to stay where one was, let alone progress; and there were few men who dared to say they had found God. It was easy to be a clever sinner, for the race to an earthly visible goal was short to run, so impossibly hard to be a wise saint, with the goal set at so vast a distance from this world and clouded with such uncertainty.

Why should democracy rise against bribery? It is itself a form of wholesale bribery. In place of a government with a fixed purpose and a visible goal, it sets up a government that is a mere function of the mob’s vagaries, and that maintains itself by constantly bargaining with those vagaries.

Being known. This, of course, is the goal, the agenda so carefully hidden it may be unknown even to the self. The cutter cuts to make the pain at her center visible. The anorexic starves to make manifest her hunger and vulnerability. The extremes announce, This is who I am, this is what I feel, this is what happens when I don't get what I need. In quadraphonic sound, they give voice to the most central human hunger, which is the desire to be recognized, to be known and loved because of, and in spite of, who you are; they give voice to the sorrow that takes root when that hunger is unsatisfied.

Animals are nothing else than the figures of our virtues and our vices, straying before our eyes, the visible phantoms of our souls. God shows them to us in order to induce us to reflect. Only since animals are mere shadows, God has not made them capable of education in the full sense of the word; what is the use? On the contrary, our souls being realities and having a goal which is appropriate to them, God has bestowed on them intelligence; that is to say, the possibility of education. Social education, when well done, can always draw from a soul, of whatever sort it may be, the utility which it contains.

The important thing is to strive towards a goal which is not immediately visible. That goal is not the concern of the mind, but of the spirit.   Flight to Arras

What the field needed, he argued, was what he called inverse reinforcement learning. Rather than asking, as regular reinforcement learning does, “Given a reward signal, what behavior will optimize it?,” inverse reinforcement learning (or “IRL”) asks the reverse: “Given the observed behaviour, what reward signal, if any, is being optimized?”15 This is, of course, in more informal terms, one of the foundational questions of human life. What exactly do they think they’re doing? We spend a good fraction of our life’s brainpower answering questions like this. We watch the behavior of others around us—friend and foe, superior and subordinate, collaborator and competitor—and try to read through their visible actions to their invisible intentions and goals. It is in some ways the cornerstone of human cognition. It also turns out to be one of the seminal and critical projects in twenty-first-century AI.

Mountains should be climbed with as little effort as possible and without desire. The reality of your own nature should determine the speed. If you become restless, speed up. If you become winded, slow down. You climb the mountain in an equilibrium between restlessness and exhaustion. Then, when you’re no longer thinking ahead, each footstep isn’t just a means to an end but a unique event in itself. This leaf has jagged edges. This rock looks loose. From this place the snow is less visible, even though closer. These are things you should notice anyway. To live only for some future goal is shallow. It’s the sides of the mountain which sustain life, not the top. Here’s where things grow.

I am the goal at the end of all paths. I am the landlord of all creation. I am the inner witness in every human. I am your only lasting shelter; all beings dwell in Me. I am your best friend who lives in your heart as your conscience. I am the beginning of creation, the well-wisher of it, and the dissolution of it. I am the storehouse into which all life returns when creation dissolves — and I am the everlasting, imperishable seed from which it again springs. I give the heat of the sun. I let loose the food-giving rain, and I withhold it. I am both immortality and death (doled out based on the fruits of one’s actions). I am both being and nonbeing. In My visible form I am the cosmos; in My invisible form I am the germ that lies hidden.

In the second part of life you begin to question yourself. Or rather, you don’t; you avoid such questions, but something in yourself asks them, and you do not like to hear that voice asking “What is the goal?” And next, “Where are you going now?” When you are young you think, when you get to a certain position, “This is the thing I want.” The goal seems to be quite visible. People think, “I am going to marry, and then I shall get into such and such a position, and then I shall make a lot of money, and then I don’t know what.” Suppose they have reached it; then comes another question: “And now what?”…Then the answer is: “Well, there is nothing ahead. What is there ahead? Death is ahead.” That is disagreeable, you see; that is most disagreeable.

Racism has been among the most complex social dilemmas since the founding of this country. While there is no biological race as we understand it (see chapter 2), race as a social construct has profound significance and shapes every aspect of our lives.1 Race will influence whether we will survive our birth, where we are most likely to live, which schools we will attend, who our friends and partners will be, what careers we will have, how much money we will earn, how healthy we will be, and even how long we can expect to live.2 This book does not attempt to provide the solution to racism. Nor does it attempt to prove that racism exists; I start from that premise. My goal is to make visible how one aspect of white sensibility continues to hold racism in place: white fragility.

In the second part of life you begin to question yourself. Or rather, you don’t; you avoid such questions, but something in yourself asks them, and you do not like to hear that voice asking “What is the goal?” And next, “Where are you going now?” When you are young you think, when you get to a certain position, “This is the thing I want.” The goal seems to be quite visible. People think, “I am going to marry, and then I shall get into such and such a position, and then I shall make a lot of money, and then I don’t know what.” Suppose they have reached it; then comes another question: “And now what?”…Then the answer is: “Well, there is nothing ahead. What is there ahead? Death is ahead.” That is disagreeable, you see; that is most disagreeable.

Let’s imagine a cluttered room. It does not get messy all by itself. You, the person who lives in it, makes the mess. There is a saying that “a messy room equals a messy mind.” I look at it this way. When a room becomes cluttered, the cause is more than just physical. Visible mess helps distract us from the true source of the disorder. The act of cluttering is really an instinctive reflex that draws our attention away from the heart of an issue. If you can’t feel relaxed in a clean and tidy room, try confronting your feeling of anxiety. It may shed light on what is really bothering you. When your room is clean and uncluttered, you have no choice but to examine your inner state. You can see any issues you have been avoiding and are forced to deal with them. From the moment you start tidying, you will be compelled to reset your life. As a result, your life will start to change. That’s why the task of putting your house in order should be done quickly. It allows you to confront the issues that are really important. Tidying is just a tool, not the final destination. The true goal should be to establish the lifestyle you want most once your house has been put in order. Storage

Science is a time machine, and it goes both ways. We are able to predict our future with increasing certainty. Our ability to act in response to these predictions will ultimately determine our fate. Science and reason make the darkness visible. I worry that lack of investment in science and a retreat from reason may prevent us from seeing further, or delay our reaction to what we see, making a meaningful response impossible. There are no simple fixes. Our civilisation is complex, our global political system is inadequate, our internal differences of opinion are deep-seated. I’d bet you think you’re absolutely right about some things and virtually everyone else is an idiot. Climate Change? Europe? God? America? The Monarchy? Same-sex Marriage? Abortion? Big Business? Nationalism? The United Nations? The Bank Bailout? Tax Rates? Genetically Modified Crops? Eating Meat? Football? X Factor or Strictly? The way forward is to understand and accept that there are many opinions, but only one human civilisation, only one Nature, and only one science. The collective goal of ensuring that there is never less than one human civilisation must surely override our personal prejudices. At least we have come far enough in 40,800 years to be able to state the obvious, and this is a necessary first step.

As this example suggests, it is rarely possible—or even particularly fruitful—to look too far ahead. A plan can usually cover no more than 18 months and still be reasonably clear and specific. So the question in most cases should be, Where and how can I achieve results that will make a difference within the next year and a half ? The answer must balance several things. First, the results should be hard to achieve—they should require “stretching,” to use the current buzzword. But also, they should be within reach. To aim at results that cannot be achieved—or that can be only under the most unlikely circumstances—is not being ambitious; it is being foolish. Second, the results should be meaningful. They should make a difference. Finally, results should be visible and, if at all possible, measurable. From this will come a course of action: what to do, where and how to start, and what goals and deadlines to set. RESPONSIBILITY

The kingdom of God has become visible right under the surveillance of those who claim supremacy over others through control and domination. These contrasting ways of life offer different promises, different ways of life, and different end goals. The old order is passing away, and the kingdom of God is the future that God has for us that has been ushered into the present. The kingdom of God is already being experienced, in part, right now, for those who are willing to follow and cling to the delivering presence of the living Jesus.

Did there realy exist any such goal for this wandering mankind? That was a question to which he would have liked an answer before it was too late. Moses had not been allowed to enter the land of promise either. But he had been allowed to see it, form the top of the mountain spread at his feet. Thus, it was easy to die, with the visible certainty of one’s goal before one’s eyes. He, Nicolas Salmanovitch Rubashov, had been taken to the top of a mountain; and wherever his eye looked, he saw nothing but desert and the darkness of night.

If we should serve others—and together serve some common goal or idea for any one of you—what is that idea and who are those people? In my experience, you will truly serve only what you love because service is love made visible. If you love your friends, you will serve your friends. If you love community, you will serve your community. If you love money, you will serve your money and, if you love only yourself, you will serve only yourself and you will have only yourself. So no winning. Instead, try to love others and serve others and hopefully find others that love and serve you in return.

WHEN YOU APPROACH ME in stillness and in trust, you are strengthened. You need a buffer zone of silence around you in order to focus on things that are unseen. Since I am invisible, you must not let your senses dominate your thinking. The curse of this age is overstimulation of the senses, which blocks out awareness of the unseen world. The tangible world still reflects My Glory to those who have eyes that see and ears that hear. Spending time alone with Me is the best way to develop seeing eyes and hearing ears. The goal is to be aware of unseen things even as you live out your life in the visible world.

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That the last leader of the Communist Party of the Soviet Union, Mikhail Gorbachev, although devoted to what he called the ‘socialist idea’, had long been sceptical about the ultimate goal of communism was evident from the fact that he recalled with relish a joke from Khrushchev’s time, albeit committing it to print only after the Soviet Union had ceased to exist:     A certain lecturer, speaking about future communist society, concluded with the following remarks, ‘The breaking day of communism is already visible, gleaming just over the horizon.’ At this point an old peasant who had been sitting in the front row stood up and asked, ‘Comrade Lecturer, what is a horizon?’ The lecturer explained that it is a line where the earth and the sky seem to meet, having the unique characteristic that the more you move toward it, the more it moves away. The old peasant responded: ‘Thank you, Comrade Lecturer. Now everything is quite clear.’18 The

How does ANY male-identified person know he is a man? And does my answer really diverge greatly from how many men, trans or cisgender, would answer? Transgender people are often said to have a 'narrative' to their lives; we’re encouraged to see our journey toward recognizing our gender as a story with an articulable pattern. The truth is, though, that everyone’s gender is a story; it’s just that trans folks are more likely to be — perhaps I could say “are given the gift of having to be” — aware of it. The story of becoming a man, a woman, or a person of any other gender often follows aspects of that most instinctual of story arcs: the hero’s journey. For instance, my personal narrative was one of effort in seeking a transformative goal (a quest), assistance (tools provided by medicine, law, and intangible emotional support), and mentorship by those who went before me (guides). And my manhood was ultimately achieved through what could be considered rites of passage — which is to say a similar structure to communal cultural tales of how one achieves cisgender manhood. It’s simply some details that vary. I do see one key difference in how all this plays out, however: Trans men make this invisible process disconcertingly visible by flipping the variables. While a cisgender man may be born with certain inherent potentials to physically embody a manhood that others will acknowledge socially, he’s not necessarily imbued with the demanding drive, the internal compass, the awareness of the systems and tropes he’s drawing on, and the deep gratitude concerning the specific man he’ll be. It’s quite possible to reach cisgender manhood externally (for instance, by reaching a certain age or displaying changes in voice, facial hair, etc.) long before one reaches an internal sense of his own unique self — and, further, before one reaches a sense of how hard he’ll fight to be that self, no matter the costs or resistance. For trans men it’s often much the opposite case." - from "'But How Do You Know You're a Man?': On Trans People, Narrative, and Trust

I am the father, mother, and grandfather of this universe. I am the one who dispenses the fruits of people’s actions, their karma. I am the one thing worth knowing, and I am the enabler of all knowing. As water gets purified by filtering through earth, and other things get purified by being washed in water, mankind gets purified by contact with Me. I am the syllable Om, the very sound of Divinity. I am all the scriptures ever written. I am the goal at the end of all paths. I am the landlord of all creation. I am the inner witness in every human. I am your only lasting shelter; all beings dwell in Me. I am your best friend who lives in your heart as your conscience. I am the beginning of creation, the well-wisher of it, and the dissolution of it. I am the storehouse into which all life returns when creation dissolves — and I am the everlasting, imperishable seed from which it again springs. I give the heat of the sun. I let loose the food-giving rain, and I withhold it. I am both immortality and death (doled out based on the fruits of one’s actions). I am both being and nonbeing. In My visible form I am the cosmos; in My invisible form I am the germ that lies hidden.

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… when Michel came home from school, for example, and everything was as it should be. My own voice, above all, asking him what he wanted in his sandwich, also sounded as it should have. The larder was full, I had done all of the shopping that morning. I took care of myself as well, I looked in the mirror before leaving the house: I made sure my clothes were clean, that I had shaved, that my hair didn’t look like the hair of someone who never looks in a mirror - the people in the supermarket would have noticed nothing unusual, I was no divorced father reeking of alcohol, no father who couldn’t handle things. I clearly remembered the goal I had set for myself: I wanted to keep up the appearance of normality. As far as possible, everything had to remain the same for Michel as long as his mother wasn’t around. A hot meal every day, for a start. But also in other aspects of our temporary single-parent family, there shouldn’t be too many visible changes. Normally, it wasn’t my habit to shave every day; I didn’t mind walking around with stubble. Claire had never made a big deal out of that either, but during those weeks I shaved every morning. I felt that my son had a right to sit at the table with a clean-smelling, freshly shaven father. A freshly shaven and clean-smelling father would not prompt him to think the wrong things, would in any case not cause him to doubt the temporary character of our single-parent family.

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Urgent matters are usually visible. They press on us; they insist on action. They’re often popular with others. They’re usually right in front of us. And often they are pleasant, easy, fun to do. But so often they are unimportant! Importance, on the other hand, has to do with results. If something is important, it contributes to your mission, your values, your high priority goals.

1. Put the knowledge required to operate the technology in the world. Don’t require that all the knowledge must be in the head. Allow for efficient operation when people have learned all the requirements, when they are experts who can perform without the knowledge in the world, but make it possible for non-experts to use the knowledge in the world. This will also help experts who need to perform a rare, infrequently performed operation or return to the technology after a prolonged absence. 2. Use the power of natural and artificial constraints: physical, logical, semantic, and cultural. Exploit the power of forcing functions and natural mappings. 3. Bridge the two gulfs, the Gulf of Execution and the Gulf of Evaluation. Make things visible, both for execution and evaluation. On the execution side, provide feedforward information: make the options readily available. On the evaluation side, provide feedback: make the results of each action apparent. Make it possible to determine the system’s status readily, easily, accurately, and in a form consistent with the person’s goals, plans, and expectations.

Our point of departure shall not be being is, nothingness is not nor even there is only being— which are formulas of a totalizing thought, a high-altitude thought—but: there is being, there is a world, there is something...there is cohesion, there is meaning. One does not arouse being from nothingness, ex nihilo; one starts with an ontological relief where one can never say that the ground be nothing. What is primary is not the full and positive being upon a ground of nothingness; it is a field of appearances, each of which, taken separately, will perhaps subsequently break up or be crossed out ( this is the part of nothingness), but of which I only know that it will be replaced by another which will be the truth of the first, because there is a world, because there is something—a world, a something, which in order to be do not first have to nullify the nothing. It is still saying too much of nothingness to say that it is not, that it is pure negation: that is to fix it in its negativity, to treat it as a sort of essence, to introduce the positivity of words into it, whereas it can count only as what has neither name, nor repose, nor nature. By principle, a philosophy of the negative cannot start from "pure" negation, nor make of it the agent of its own negation. In reversing the positions of the philosophy of reflection, which put all the positive within and treated the outside as a simple negative, by on the contrary defining the mind as the pure negative which lives only from its contact with the exterior being, the philosophy of the negative bypasses the goal: once again, even though now for opposite reasons, it renders impossible that openness upon being which is the perceptual faith.

Todo.ly is an online to-do list and task manager. The founders had a goal to reach millions of new users and make Todo.ly widely available as a web application. They succeeded in securing a partnership with Google Chrome and were able to leverage their 200 million user database to help them achieve their one-year growth goal in just three weeks: ● 1000% increase in average daily traffic ● 780% increase in user base ● 400,000 new tasks each month The key was that the Chrome platform was brand new and the Todo.ly application was submitted three to four months prior its launch date. As the Todo.ly app was exactly what Google was looking for to add to the Chrome Webstore, they have contacted the founders and asked for an integrated two clicks login through Google OpenID. Todo.ly has implemented that and became featured from day one. There was a huge marketing campaign around the Chrome Webstore, TV spots, prints, and press conference. Peter Varadi, the founder of Todo.ly, shared his advice based on his personal experience: “Look for new waves of technology, new platforms that are expected to be used by a massive number of people and try to be on that platform as one of first.” In Todo. ly case, it was clearly visible that Chrome had 200 million users already and when they launched their webstore, they would obviously put it front of all their users. Google needed web apps to fill their webstore for the launch and they opened the app submission process a few months earlier. That was a timely opportunity for Todo.ly to jump in. What could be your new wave and chance?

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Among them are the realities that deep work is hard and shallow work is easier, that in the absence of clear goals for your job, the visible busyness that surrounds shallow work becomes self-preserving, and that our culture has developed a belief that if a behavior relates to “the Internet,” then it’s good—regardless of its impact on our ability to produce valuable things.

But there are some to-do list essentials that we should all know if we want to help our brains navigate the day, based on the science of working memory, motivation, and goal pursuit. I don’t always see people applying these brain-friendly essentials, so here’s a checklist for you to consider: Write it down as soon as it comes to mind. Never waste your brain’s precious working memory by trying to hold your tasks or ideas in your head. Use your intelligence for getting things done, rather than trying to remember what you need to do. That means having a process for capturing to-dos as soon as they occur to you, even if you then end up transferring them to a master list. Only keep today’s tasks in view. You might have a grand list of tasks you’d like to complete in the coming weeks or months. But once you’ve decided what you really need and want to get done today, work off that list, and hide the rest. As long as your longer-term items are visible, they’ll use up a little of your brain’s processing capacity—and may even depress you a little if your long list is very long. Make it satisfying to check off. If you’re online, give yourself a box to check, and a ping or a swoosh to hear. If you’re working on paper, give yourself the satisfaction of a big bold line through everything you’ve done. The more rewarding it feels to track your progress, the more your brain will tend to spur you toward getting things done. Be realistic about what you can do in a day. Progress feels good to your brain’s reward system; failure doesn’t. Do you have five things you’d like to tackle today, but know you probably only have time for three? It’s better to feel great about nailing three tasks. If you succeed and find you’ve got more time, you’ll be flushed with motivation to seek out one or two more tasks. Include mind-body maintenance. Put exercise, rest, and other physical health goals on your list alongside your other tasks. If you take a moment to put “take a walk” on the list, you’re way more likely to build it into your day rather than let it be crowded out by other demands—just as defining goals for anything makes it more likely you’ll get it done.

We need a different goal: to grow closer, deeper, more local, and more visible in the community, if the gospel is to make its true impact on our Western world.

Compounding the issue, the person performing the work often has little visibility or understanding of how their work relates to any value stream goals (e.g., “I’m just configuring servers because someone told me to.”). This places workers in a creativity and motivation vacuum.

Politics is the art of negotiation among divergent goals, and cooperation is difficult when people are unaware of their own motives or goals, or unable or unwilling to reveal them.

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Unhappy societies produce the politics of recognition. Political movements these days are fueled largely by resentment, by a person or a group’s feelings that society does not respect or recognize them. The goal of political and media personalities is to produce episodes in which their side is emotionally validated and the other side is emotionally shamed. The person practicing the politics of recognition is not trying to formulate domestic policies or to address this or that social ill; he is trying to affirm his identity, to gain status and visibility, to find a way to admire himself.

Over the past decade, everything has become politicized. Churches, universities, sports, food selection, movie awards shows, late-night comedy—they have all turned into political arenas. Except this was not politics as it is normally understood. Healthy societies produce the politics of distribution. How should the resources of the society be allocated? Unhappy societies produce the politics of recognition. Political movements these days are fueled largely by resentment, by a person or a group’s feelings that society does not respect or recognize them. The goal of political and media personalities is to produce episodes in which their side is emotionally validated and the other side is emotionally shamed. The person practicing the politics of recognition is not trying to formulate domestic policies or to address this or that social ill; he is trying to affirm his identity, to gain status and visibility, to find a way to admire himself. But, of course, the politics of recognition doesn’t actually give you community and connection. People join partisan tribes, but they are not in fact meeting together, serving one another, befriending one another. Politics doesn’t make you a better person; it’s about outer agitation, not inner formation. Politics doesn’t humanize. If you attempt to assuage your sadness, loneliness, or anomie through politics, it will do nothing more than land you in a world marked by a sadistic striving for domination. You may try to escape a world of isolation and moral meaninglessness, only to find yourself in the pulverizing destructiveness of the culture wars.

When goals are public and visible to all, a “team of teams” can attack trouble spots wherever they surface. Adds Bock: “You can see immediately if somebody’s hitting the ball out of the park—you investigate. If somebody’s missing all the time, you investigate. Transparency creates very clear signals for everyone. You kick off virtuous cycles that reinforce your ability to actually get your work done. And the management tax is zero—it’s amazing.

Mike Adams was by far the hardest for me to read. He was supportive in my first few weeks, but he was the least visible, occupied by prior projects. I also understood the least about the kinds of programming that were his strengths. Although I wasn't a programmer, I did have a computer science degree, something that, ironically, neither Adams, nor Peatling, nor Beau had. I didn't write code mostly because early in my career, I realized I did best at the level above code: leading teams, working with ideas, and shepherding projects to ship. Over my career, I've often been asked how I could manage programmers without doing programming myself. I believe I can manage anyone making anything provided two things are true: clarity and trust. If there is clarity between us on the goal and how we'll know when we're done, then we can speak the same language about what we need to do to get there. I knew enough about programming to call bullshit when needed and ask insightful questions. Making good things is about managing hundreds of trade-off decisions, and that's one of my best skills. Regarding clarity, most teams in the working world are starving for it. Layers of hierarchy create conflicting goals. Many teams have leaders who've never experienced clarity in their entire lives: they don't know what to look for, much less what to do when they find it. Thinking clearly, as trite as it sounds, was my strength.

I had realized neither your appearance nor size mattered in the overall scheme of living a life on earth. It was possible to have larger than life emotions, goals and aspirations way beyond one’s self perception of one’s own size and visible capabilities.

It is not enough that you see things from that person’s perspective or understand what they are feeling. You also have to visibly confirm to the speaker that you are listening. There are multiple ways to do this. The easiest one is to vocalize your reactions with phrases like “Wow, that’s wonderful!” or “I’m sad to hear about that,” or “That sucks. I can see why you’re frustrated!” But what if the person’s message or feelings are unclear or you don’t know how to react out of fear of being misunderstood as indifferent? You can easily confirm that you are paying attention by nodding or using filler words like “mm-hmm” or “uh-huh.” The goal here is to assure the speaker that they have your undivided attention and that you are following their narrative. This is important in situations where the person is not only telling a story but giving you instructions for performing certain things.

The most important behavior on your part involves dedicating a disproportionate share of your own time, attention, and discretionary resources to creating new business models. Existing businesses, and the leaders in charge of them, face little difficulty in articulating their needs, building a case for their support, and attracting people. Entrepreneurial initiatives, on the other hand, are usually seen as marginal or unimportant in their early stages. Unless you personally allocate to them disproportionate attention, disproportionate resources, and disproportionate talent, they will get squeezed by the existing business to the extent that they never have a chance to take off. Your challenge is to provide counterpressure to the inertial forces that lead your people to constantly attend to the demands of today’s business. [...] By disproportionate resources, we mean budget, access to operating capacity or operating assets, and, most vitally, the very best people. Ironically, these are the very resources that are highly desired by managers of the existing business, who are apt to hotly contest any other claim on them. Like the payment of disproportionate attention, the disproportionate allocation of resources to new business models has its costs. Every dollar and every hour of operations capacity allocated disproportionately to entrepreneurial initiatives is money and time denied the existing business. Disproportionate allocation must be a deliberate process, with commitment of resources being visibly recognized as a matter of strategic choice, not a struggle between long- and short-term goals. [...] Finally, you must be prepared for your organization’s top talent to work on entrepreneurial initiatives. This can create a painful dilemma. When top talent works on an entrepreneurial initiative, the current business is weakened accordingly. However, if only mediocre talent is assigned to the difficult task of new business development, the ventures are doomed. Furthermore, allowing ventures to be run by mediocre people sends an even stronger signal to the rest of the business about your real priorities. The smart people in the firm will recognize that business development is not truly a priority for you, and they will organize their own priorities accordingly. The message: If you don’t walk the talk, only the dumb people will listen.

What if apologetics addresses our sorrows and not just our skepticism? What if doubt and faith, our questions and objections, arise not only because we sin, but also because of the wretched ways in which we are, all of us, sinned against? After all, it was Jesus’ defense of hope against death that included tears. “See how he loved,” the mourners said of Jesus when he wept (John 11:35–36). Jesus taught that love is how they will know you are Christians (John 13:35). Love cries. Compassion makes visible. Tears give voice. Truth feels. If the goal of Christian apologetics “is to defend and commend the truthfulness of Christian belief,”7 an apologist’s way of being with other people is itself part of what defends and commends the Christian faith.

learn to assert yourself. Affirm your long-term goals. Broadcast to the world who you are becoming. And begin to turn the invisible—your dreams, ideals and vision—into the visible. You have the power to believe.

The activism and advocacy geared towards bringing greater visibility, influence and authority of women are not against men (somehow this perception thrives). The role of men can never be disqualified or diminished. We have to work with them – with patience and perseverance. We also have to raise feminist kids so that they could internalize the benefits of having strong and skilled women in society and family. The goal of gender equality, then, would not remain a distant dream for a vast majority of women including minority gender.

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Intimacy with the Lord without distraction would also mean greater availability for the service of the Lord, his people, and his kingdom, as the Christian experience of millennia has shown. Reflection and Application (7:25–35) This passage, along with Jesus’ commendation of celibacy (Matt 19:12), forms the Magna Carta of the consecrated life. It is primarily a declaration of independence and freedom. The great good of charity, the love of God, which alone outlasts the changing scenery of this world, is worth committing oneself to in celibate consecration as a state of life. If Paul coincides with Plato in saying that the figure of this world is passing away, he does not make the philosophical principle of the changeableness of temporal things the main motive for his praise of virginity. Rather, we are living in a segment of time marked at either end by the Christ event. In the resurrection, which is behind us, the glorious consummation of salvation is forecast and guaranteed. Thus we are living in a new kind of time, because its goal as well as its beginning has been revealed. So radically has the meaning of time been changed that unnecessary involvement in essentially transitory states can be a curtailment of freedom. Virginity, then, is the visible symbol of Christ’s lordship over time.

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Where quantifiable success is god, pride always grows strong and spreads through the soul as cancer sometimes gallops through the body. Shrinking spiritual stature and growing moral weakness thence result, and in pastoral leaders, especially those who have become sure they are succeeding, the various forms of abuse and exploitation that follow can be horrific. The fruit of nourished pride is invariably bitter. Orienting all Christian action to visible success as its goal, a move which to many moderns seems supremely sensible and businesslike, is thus more a weakness in the church than it is a strength; it is a seedbed both of unspiritual vainglory for the self-rated succeeders and of unspiritual despair for the self-rated failures, and a source of shallowness and superficiality all round.

The ideal of spirituality striving for the heights was doomed to clash with the materialistic, earth-bound, passion to conquer matter and master the world. This change became visible at the time of the 'Renaissance.' The word means 'rebirth, ' and it referred to the renewal of the antique spirit. We know today that this spirit was chiefly a mask; it was not the spirit of antiquity that was reborn, but the spirit of medieval Christianity that underwent strange pagan transformations, exchanging the heavenly goal for an earthly one, and the vertical of the Gothic style for a horizontal perspective (voyages of discovery, exploration of the world and of nature).

In our world today we often give ourselves to visible goals. There is nothing wrong with that. We need goals and goals that are defined. However, there is a danger in this goal-seeking.

Angela Liberatore, a digital marketing expert, advises that by doing careful keyword research, businesses can find out which words are most important and popular with potential customers. This allows them to write content that matches what users are interested in. Overall, knowing how to use keywords well is crucial for improving online visibility, bringing in more visitors, and reaching marketing goals in today’s competitive online world.

Coaches are masters of shrinking the change. By pushing their teams to attain a sequence of “small, visible goals,” they build momentum. Psychologist Karl Weick, in a paper called “Small Wins: Redefining the Scale of Social Problems,” said, “A small win reduces importance (‘this is no big deal’), reduces demands (‘that’s all that needs to be done’), and raises perceived skill levels (‘I can do at least that’).” All three of these factors will tend to make change easier and more self-sustaining.

In a Harvard Business Review article titled “Do Women Lack Ambition?” Anna Fels, a psychiatrist at Cornell University, observes that when the dozens of successful women she interviewed told their own stories, “they refused to claim a central, purposeful place.” Were Dr. Fels to interview you, how would you tell your story? Are you using language that suggests you’re the supporting actress in your own life? For instance, when someone offers words of appreciation about a dinner you’ve prepared, a class you’ve taught, or an event you organized and brilliantly executed, do you gracefully reply “Thank you” or do you say, “It was nothing”? As Fels tried to understand why women refuse to be the heroes of their own stories, she encountered the Bem Sex-Role Inventory, which confirms that society considers a woman to be feminine only within the context of a relationship and when she is giving something to someone. It’s no wonder that a “feminine” woman finds it difficult to get in the game and demand support to pursue her goals. It also explains why she feels selfish when she doesn’t subordinate her needs to others. A successful female CEO recently needed my help. It was mostly business-related but also partly for her. As she started to ask for my assistance, I sensed how difficult it was for her. Advocate on her organization’s behalf? Piece of cake. That’s one of the reasons her business has been successful. But advocate on her own behalf? I’ll confess that even among my closest friends I find it painful to say, “Look what I did,” and so I don’t do it very often. If you want to see just how masterful most women have become at deflecting, the next time you’re with a group of girlfriends, ask them about something they (not their husband or children) have done well in the past year. Chances are good that each woman will quickly and deftly redirect the conversation far, far away from herself. “A key type of discrimination that women face is the expectation that feminine women will forfeit opportunities for recognition,” says Fels. “When women do speak as much as men in a work situation or compete for high-visibility positions, their femininity is assailed.” My point here isn’t to say that relatedness and nurturing and picking up our pom-poms to cheer others on is unimportant. Those qualities are often innate to women. If we set these “feminine” qualities aside or neglect them, we will have lost an irreplaceable piece of ourselves. But to truly grow up, we must learn to throw down our pom-poms, believing we can act and that what we have to offer is a valuable part of who we are. When we recognize this, we give ourselves permission to dream and to encourage the girls and women around us to do the same.

Do not to look at what you are seeing, do not look at the visible work

Your goal must be divided into smallest measurable and visible period of time- a day, so you know exactly what to do everyday

I sometimes think of people’s personalities as the negative space around their insecurities. Afraid of intimacy? Cultivate aloofness. Feel invisible? Laugh loud and often. Drink too much? Play the gregarious basket case. Hate your body? Slash and burn others so you can climb up the pile. We construct elaborate palaces to hide our vulnerabilities, often growing into caricatures of what we fear. The goal is to move through the world without anyone knowing quite where to dig a thumb. It’s a survival instinct. When people know how to hurt you, they know how to control you. But when you're a fat person, you can't hide your vulnerability, because you are it and it is you. Being fat is like walking around with a sandwich board that says, "HERE'S WHERE TO HURT ME!" That's why reclaiming fatness--living visibly, declaring, "I'm fat and I am not ashamed"--is a social tool so revolutionary, so liberating, it saves lives.

Mountains should be climbed with as little effort as possible and without desire. The reality of your own nature should determine the speed. If you become restless, speed up. If you become winded, slow down. You climb the mountain in an equilibrium between restlessness and exhaustion. Then, when you’re no longer thinking ahead, each footstep isn’t just a means to an end but a unique event in itself. This leaf has jagged edges. This rock looks loose. From this place the snow is less visible, even though closer. These are things you should notice anyway. To live only for some future goal is shallow. It’s the sides of the mountain which sustain life, not the top. Here’s where things grow. But

1 Corinthians 12:12, 14–25 IN COMMUNITY WE learn of our individual responsibilities to God and our corporate responsibilities to one another. There are exceptions, to be sure, but sustaining a life with God without an active, living connection to a visible expression of the Body of Christ is virtually impossible and is not a goal to be sought after. Have

INCREASE THE VISIBILITY OF WORK In order to be able to know if we are making progress toward our goal, it’s essential that everyone in the organization knows the current state of work. There are many ways to make the current state visible, but what’s most important is that the information we display is up to date, and that we constantly revise what we measure to make sure it’s helping us understand progress toward our current target conditions.

Much has been written about process design, so I won’t repeat that here. I have found the “The Basics of Production,” the first chapter of Andy Grove’s High Output Management, to be particularly helpful. For new companies, here are a few things to keep in mind:   Focus on the output first. What should the process produce? In the case of the interview process, an outstanding employee. If that’s the goal, what’s the process to get there?   Figure out how you’ll know if you are getting what you want at each step. Are you getting enough candidates? Are you getting the right candidates? Will your interview process find the right person for the job? Once you select the person, will they accept the job? Once they accept the job, will they become productive? Once they become productive, will they stay with your company? How will you measure each step?   Engineer accountability into the system. Which organization and which individual is responsible for each step? What can you do to increase the visibility of their performance?

Besides, what kind of pilgrimage would it be if it didn't contain some element of hardship and enigma? The quest is essential to the ritual. To orient ourselves at the interface of the visible and invisible worlds - which may be the purpose of all pilgrimages - we must embrace the search as well as its goal. If our journey into the heart (or vagina) of meaning resembles in any appreciable manner our last trip to the shopping mall, we're probably doing something wrong.

When proponents of metrics advocate “accountability,” they tacitly combine two meanings of the word. On the one hand, to be accountable means to be responsible. But it can also mean “capable of being counted.” Advocates of “accountability” typically assume that only by counting can institutions be truly responsible. Performance is therefore equated with what can be reduced to standardized measurements. When proponents of metrics demand “transparency” they often insinuate that probity requires making explicit and visible as much information as possible. The result is the demand for ever more documentation, ever more mission statements, ever more “goal-setting.”5

There is something powerful about visibly seeing progress toward a goal. Don

The goal of an efficient society, and of our economy generally, is to satisfy people’s needs, or to satisfy as many needs as possible given the available resources. The advantage of the price system is that it produces an observable “image” of these needs. Again, recall the example of the infrared camera, which detects frequencies that are normally invisible to the eye and converts them to the visible spectrum. The system of needs, like infrared radiation, is invisible. The market takes these needs and converts them into something that is observable—prices. But whenever there are externalities, the image gets a bit skewed. Some of the needs get missed. As a result, the picture that emerges will be distorted; it may even be missing entire sections. Since this picture is what we use to determine what to produce, flaws in the image will lead us into systematic inefficiencies. We will waste resources producing stuff that we don’t really want, instead of other stuff that we do want.

Deep work should be a priority in today’s business climate. But it’s not. I’ve just summarized various explanations for this paradox. Among them are the realities that deep work is hard and shallow work is easier, that in the absence of clear goals for your job, the visible busyness that surrounds shallow work becomes self-preserving, and that our culture has developed a belief that if a behavior relates to “the Internet,” then it’s good—regardless of its impact on our ability to produce valuable things.

Deep work should be a priority in today’s business climate. But it’s not. I’ve just summarized various explanations for this paradox. Among them are the realities that deep work is hard and shallow work is easier, that in the absence of clear goals for your job, the visible busyness that surrounds shallow work becomes self-preserving, and that our culture has developed a belief that if a behavior relates to “the Internet,” then it’s good—regardless of its impact on our ability to produce valuable things. All of these trends are enabled by the difficulty of directly measuring the value of depth or the cost of ignoring it.

Many studies have also found that blacks and Hispanics save less than whites for future goals like retirement. How do they spend their money? Blacks are more likely than whites to buy lottery tickets and to spend disproportionately more money doing so.288 Prof Roussanov says the biggest difference, however, is that blacks and Hispanics spend 30 percent more than whites with the same income on what he calls “visible goods” meant to convey status, such as clothing, cars, and jewelry.289

She had none of the attributes of the ambitious. When she suffered, her pain was clearly visible, and when she was happy, the happiness she felt was contagious. She was incapable of setting herself a goal and striving steadily toward it. At least, no goal was appealing or desirable enough for her to pursue it unreservedly. Used in a personal sense, the phrase “achieve an end” seemed to her a small-minded snare.

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One of the standing examples of Gujarat strides in solar power is the Charanka Solar Power Generation Park in North Gujarat which was raised in just one year. The park, which is today Asia’s biggest single-point solar generation facility, produces 225 MW of solar power by 22 private producers who have invested Rs 3400 crores in the park. A work force of 5,000 worked on it for 1 year during peak hours everyday. Says D.J. Pandian, Gujarat’s Energy Secretary: ‘Charanka is a shining example of Gujarat’s enterprise and efficiency.’ What is more, the governance in the energy sector is not marked by just goal setting and achieving. It is a reflection of farsightedness of a rare kind that isn’t visible elsewhere in India. It is best demonstrated in its steps to control the depleting water table with an eye on future. In an age in which populism and vote-bank politics are the norm in Indian democracy, the Modi Government has purposely kept the supply of agriculture power to 8 hours though it can afford to give more power with an eye on rural votes, power being surplus now. The reason is simple, the more the power to the farm sector, the greater the exploitation of groundwater by farmers wanting to earn more by producing more. Striking this fine balance between the farmers’ needs and balancing the natural resources is seen as a fine example of precise planning and farsighted governance free of populism. Interestingly, Modi has been able to maintain this balance even in the face of electoral pressures. In 2012, an election year, the Modi Government did allow new bore connections to farmers in 40 banned tehsils but with a rider: those taking new connections would have to adopt drip or sprinkler method of irrigation which consumes less water and therefore less power.

The simplest way of keeping an eye on your progress is keeping your goals visible and reviewing them regularly.

Managing the Neutral Zone: A Checklist Yes No   ___ ___ Have I done my best to normalize the neutral zone by explaining it as an uncomfortable time that (with careful attention) can be turned to everyone’s advantage? ___ ___ Have I redefined the neutral zone by choosing a new and more affirmative metaphor with which to describe it? ___ ___ Have I reinforced that metaphor with training programs, policy changes, and financial rewards for people to keep doing their jobs during the neutral zone? ___ ___ Am I protecting people adequately from inessential further changes? ___ ___ If I can’t protect them, am I clustering those changes meaningfully? ___ ___ Have I created the temporary policies and procedures that we need to get us through the neutral zone? ___ ___ Have I created the temporary roles, reporting relationships, and organizational groupings that we need to get us through the neutral zone? ___ ___ Have I set short-range goals and checkpoints? ___ ___ Have I set realistic output objectives? ___ ___ Have I found the special training programs we need to deal successfully with the neutral zone? ___ ___ Have I found ways to keep people feeling that they still belong to the organization and are valued by our part of it? And have I taken care that perks and other forms of “privilege” are not undermining the solidarity of the group? ___ ___ Have I set up one or more Transition Monitoring Teams to keep realistic feedback flowing upward during the time in the neutral zone? ___ ___ Are my people willing to experiment and take risks in intelligently conceived ventures—or are we punishing all failures? ___ ___ Have I stepped back and taken stock of how things are being done in my part of the organization? (This is worth doing both for its own sake and as a visible model for others’ similar efforts.) ___ ___ Have I provided others with opportunities to do the same thing? Have I provided them with the resources—facilitators, survey instruments, and so on—that will help them do that? ___ ___ Have I seen to it that people build their skills in creative thinking and innovation? ___ ___ Have I encouraged experimentation and seen to it that people are not punished for failing in intelligent efforts that do not pan out? ___ ___ Have I worked to transform the losses of our organization into opportunities to try doing things a new way? ___ ___ Have I set an example by brainstorming many answers to old problems—the ones that people say we just have to live with? Am I encouraging others to do the same? ___ ___ Am I regularly checking to see that I am not pushing for certainty and closure when it would be more conducive to creativity to live a little longer with uncertainty and questions? ___ ___ Am I using my time in the neutral zone as an opportunity to replace bucket brigades with integrated systems throughout the organization?

The Illuminati use several umbrella organizations whose leaders usually don’t know that they are being manipulated and controlled. One of the Illuminati organizations working from behind the scenes of visible world politics is the Association of the Round Table. Just like the Order of the Illuminati this society is devoted to the destruction of national states, and they strive for a sort of international super-state: the prototype of the so-called New World Order! The Round Table was founded in 1891 by the politician Cecil Rhodes and is built in the same way as the Order of the Illuminati. In 1902 the Association of Helpers (a group of supporters from the outside from seven different countries) was created. This group created the Round Table Societies in different countries. The North American branch of the Round Table Group was initially called National Civic Federation, a name that was changed in 1921 by Colonel Mandell House into Council on Foreign Relations (CFR).[46] Today the organization claims approximately 2000 members. It is striking that almost all members of the CFR hold important positions in the government of the United States, the CIA and the American financial world. Aside from the enormous influence of the organization over the majority of American public life, it also exercises considerable pressure on the Congress and the government of the United States. At the moment the CFR is the most important component of the “World Government” operating behind the scenes.[47] The grandson of Franklin Roosevelt declared that the President completely depended on the CFR; every step he took was dictated by this institution. In 1975 retired Navy Admiral Chester Ward, former Judge Advocate General of the U.S. Navy and former CFR member, wrote in a critique that the goal of the CFR is the submergence of U.S. sovereignty and national independence into an all powerful One World government. In one of the first issues of Foreign Affairs (1922), the Council on Foreign Relations magazine, World Government is already endorsed:

Kahlil Gibran: “Work is love made visible. The goal is not to live forever; the goal is to create something that will.

If subaltern voices are to be made visible in a fashion that parts ways with the cultural Left’s humanist playbook of empathetic imaginings, a new revolutionary grammar is needed. Indeed such a grammar requires constructing new bonds of solidarity, based not on common enemies or goals but, as just underlined, loss and peril. It is shared trauma (exploitation, dispossession, alienation, oppression) that enables political groups to forge alliances, but as chapter 4 emphasized, universal emancipation also means giving up a degree of privilege/enjoyment, especially on the part of the included. It is the curbing of enjoyment, after all, that underlies a politics of egalitarian justice, since the point is not to aspire to the lifestyle of the privileged, but to reconfigure the system to minimize “privilege” (i.e., social inequalities). This is particularly the case in our current environmental crisis, which increasingly demands making do without new wealth creation (e.g., public transit instead of personal automobiles, computers using recycled rather than new materials, etc.). As Eisenstein and McGowan state, everyone “claims to want solidarity, but few want to pay the price for it. It does not require hatred of an enemy or the willingness to kill for the collective but the self-inflicted violence of the rupture. The solidarity that forms in the rupture is a solidarity without ground because the bond that exists is nothing but the shared absence of ground” (2012, 94). Without self-violence, without the will to unplug from the system and its rewards, critique will only ever be the semblance of critique, reform without transformation.

If subaltern voices are to be made visible in a fashion that parts ways with the cultural Left’s humanist playbook of empathetic imaginings, a new revolutionary grammar is needed. Indeed such a grammar requires constructing new bonds of solidarity, based not on common enemies or goals but, as just underlined, loss and peril.