Vision And Values Quotes

A man's sexual choice is the result and the sum of his fundamental convictions.... He will always be attracted to the woman who reflects his deepest vision of himself, the woman whose surrender permits him to experience a sense of self-esteem. The man who is proudly certain of his own value, will want the highest type of woman he can find, the woman he admires, the strongest, the hardest to conquer--because only the possession of a heroine will give him the sense of an achievement.

Love is blind, they say; sex is impervious to reason and mocks the power of all philosophers. But, in fact, a person's sexual choice is the result and sum of their fundamental convictions. Tell me what a person finds sexually attractive and I will tell you their entire philosophy of life. Show me the person they sleep with and I will tell you their valuation of themselves. No matter what corruption they're taught about the virtue of selflessness, sex is the most profoundly selfish of all acts, an act which they cannot perform for any motive but their own enjoyment - just try to think of performing it in a spirit of selfless charity! - an act which is not possible in self-abasement, only in self-exultation, only on the confidence of being desired and being worthy of desire. It is an act that forces them to stand naked in spirit, as well as in body, and accept their real ego as their standard of value. They will always be attracted to the person who reflects their deepest vision of themselves, the person whose surrender permits them to experience - or to fake - a sense of self-esteem .. Love is our response to our highest values - and can be nothing else.

When God takes out the trash, don't go digging back through it. Trust Him.

the wounded child inside many males is a boy who, when he first spoke his truths, was silenced by paternal sadism, by a patriarchal world that did not want him to claim his true feelings. The wounded child inside many females is a girl who was taught from early childhood that she must become something other than herself, deny her true feelings, in order to attract and please others. When men and women punish each other for truth telling, we reinforce the notion that lies are better. To be loving we willingly hear the other’s truth, and most important, we affirm the value of truth telling. Lies may make people feel better, but they do not help them to know love.

A blade of grass is a commonplace on Earth; it would be a miracle on Mars. Our descendants on Mars will know the value of a patch of green. And if a blade of grass is priceless, what is the value of a human being?

How you look at it is pretty much how you'll see it

The core of any family is what is changeless, what is going to be there──shared vision and values.

A universal vision and a joint interest are steppingstones for full-blown empathy, and explicitly through empathy, we seize the pulsating assets of ‘sharing,’ sharing precious values with the others. (“Resilience”)

In the name of the best within you, do not sacrifice this world to those who are at its worst. In the name of the values that keep you alive, do not let your vision of people be distorted by the ugly, the cowardly, the mindless in those who have never achieved integrity. Do not lose your knowledge that our proper estate is an upright posture, an intransigent mind and a step that travels unlimited roads. Do not let your fire go out, spark by irreplaceable spark, in the hopeless swamps of the approximate, the not-quite, the not-yet, the not-at-all. Do not let the hero in your soul perish, in lonely frustration for the life you deserved, but have never been able to reach. Check your road and the nature of your battle. The world you desired can be won, it exists, it is real, it's yours.

In our culture privacy is often confused with secrecy. Open, honest, truth-telling individuals value privacy. We all need spaces where we can be alone with thoughts and feelings - where we can experience healthy psychological autonomy and can choose to share when we want to. Keeping secrets is usually about power, about hiding and concealing information.

As a poet I hold the most archaic values on earth . . . the fertility of the soil, the magic of animals, the power-vision in solitude, the terrifying initiation and rebirth, the love and ecstasy of the dance, the common work of the tribe. I try to hold both history and the wilderness in mind, that my poems may approach the true measure of things and stand against the unbalance and ignorance of our times.

No two persons can learn something and experience it in the same way.

When we are alone on a starlit night, when by chance we see the migrating birds in autumn descending on a grove of junipers to rest and eat; when we see children in a moment when they are really children, when we know love in our own hearts; or when, like the Japanese poet, Basho, we hear an old frog land in a quiet pond with a solitary splash - at such times the awakening, the turning inside out of all values, the "newness," the emptiness and the purity of vision that make themselves evident, all these provide a glimpse of the cosmic dance.

To be loving we willingly hear each other's truth and, most important, we affirm the value of truth telling. Lies may make people feel better, but they do not help them to know love.

First, individual rights cannot be sacrificed for the sake of the general good, and second, the principles of justice that specify these rights cannot be premised on any particular vision of the good life. What justifies the rights is not that they maximize the general welfare or otherwise promote the good, but rather that they comprise a fair framework within which individuals and groups can choose their own values and ends, consistent with a similar liberty for others.

The past exists only in our memories, the future only in our plans. The present is our only reality. The tree that you are aware of intellectually, because of that small time lag, is always in the past and therefore is always unreal. Any intellectually conceived object is always in the past and therefore unreal. Reality is always the moment of vision before the intellectualization takes place. There is no other reality.

A good vision will not just give your employees much-needed direction but also much-valued inspiration to do their work efficiently.

I hold the most archaic values on earth ... the fertility of the soul, the magic of the animals, the power-vision in solitude.... the love and ecstasy of the dance, the common work of the tribe.

Electronic books are ideal for people who value the information contained in them, or who have vision problems, or who like to read on the subway, or who do not want other people to see how they are amusing themselves, or who have storage and clutter issues, but they are useless for people who are engaged in an intense, lifelong love affair with books. Books that we can touch; books that we can smell; books that we can depend on.

5 Ways To Build Your Brand on Social Media: 1 Post content that add value 2 Spread positivity 3 Create steady stream of info 4 Make an impact 5 Be yourself

Before our white brothers came to civilize us we had no jails. Therefore we had no criminals. You can't have criminals without a jail. We had no locks or keys, and so we had no thieves. If a man was so poor that he had no horse, tipi or blanket, someone gave him these things. We were too uncivilized to set much value on personal belongings. We wanted to have things only in order to give them away. We had no money, and therefore a man's worth couldn't be measured by it. We had no written law, no attorneys or politicians, therefore we couldn't cheat. We really were in a bad way before the white men came, and I don't know how we managed to get along without these basic things which, we are told, are absolutely necessary to make a civilized society.

A vision should be judged by the clarity of its values, not the clarity of its implementation path [in Mediated Modeling page 43]

What we have witnessed in our own time is the death of universities as centres of critique. Since Margaret Thatcher, the role of academia has been to service the status quo, not challenge it in the name of justice, tradition, imagination, human welfare, the free play of the mind or alternative visions of the future. We will not change this simply by increasing state funding of the humanities as opposed to slashing it to nothing. We will change it by insisting that a critical reflection on human values and principles should be central to everything that goes on in universities, not just to the study of Rembrandt or Rimbaud.

I mean that I value vision, and dread being struck stone blind.

Before you embark upon this journey of your business’ vision and mission discovery, there are a few questions that you need to answer: Why are you in this business? How big do you want your business to be one day? Who is going to benefit from your product or service? What is the core purpose of the existence of your business?

1. What do I really want? (Vision.) 2. What is important about it? (Values.) 3. How will I get it? (Methods.) 4. What is preventing me from having it? (Obstacles.) 5. How will I know I am successful? (Measurements.)

The view that man was ever to be drawn by some vision of the unattainable shining ahead, doomed ever to aspire, but not to achieve, my life and my values could not bring me to that.

Algebra applies to the clouds, the radiance of the star benefits the rose--no thinker would dare to say that the perfume of the hawthorn is useless to the constellations. Who could ever calculate the path of a molecule? How do we know that the creations of worlds are not determined by falling grains of sand? Who can understand the reciprocal ebb and flow of the infinitely great and the infinitely small, the echoing of causes in the abyss of being and the avalanches of creation? A mite has value; the small is great, the great is small. All is balanced in necessity; frightening vision for the mind. There are marvelous relations between beings and things, in this inexhaustible whole, from sun to grub, there is no scorn, each needs the other. Light does not carry terrestrial perfumes into the azure depths without knowing what it does with them; night distributes the stellar essence to the sleeping plants. Every bird that flies has the thread of the infinite in its claw. Germination includes the hatching of a meteor and the tap of a swallow's beak breaking the egg, and it guides the birth of the earthworm, and the advent of Socrates. Where the telescope ends, the microscope begins. Which of the two has a greater view? Choose. A bit of mold is a pleiad of flowers; a nebula is an anthill of stars. The same promiscuity, and still more wonderful, between the things of the intellect and material things. Elements and principles are mingled, combined, espoused, multiplied one by another, to the point that the material world, and the moral world are brought into the same light. Phenomena are perpetually folded back on themselves. In the vast cosmic changes, universal life comes and goes in unknown quantities, rolling everything up in the invisible mystery of the emanations, using everything, losing no dream from any single sleep, sowing a microscopic animal here, crumbling a star there, oscillating and gyrating, making a force of light, and an element of thought, disseminated and indivisible dissolving all, that geometric point, the self; reducing everything to the soul-atom; making everything blossom into God; entangling from the highest to the lowest, all activities in the obscurity of a dizzying mechanism, linking the flight of an insect to the movement of the earth, subordinating--who knows, if only by the identity of the law--the evolutions of the comet in the firmament to the circling of the protozoa in the drop of water. A machine made of mind. Enormous gearing, whose first motor is the gnat, and whose last is the zodiac.

Speak Life: You are loved. You have purpose. You are a masterpiece. You are wonderfully made. God has a great plan for you.

The growing number of gated communities in our nation is but one example of the obsession with safety. With guards at the gate, individuals still have bars and elaborate internal security systems. Americans spend more than thirty billion dollars a year on security. When I have stayed with friends in these communities and inquired as to whether all the security is in response to an actual danger I am told “not really," that it is the fear of threat rather than a real threat that is the catalyst for an obsession with safety that borders on madness. Culturally we bear witness to this madness every day. We can all tell endless stories of how it makes itself known in everyday life. For example, an adult white male answers the door when a young Asian male rings the bell. We live in a culture where without responding to any gesture of aggression or hostility on the part of the stranger, who is simply lost and trying to find the correct address, the white male shoots him, believing he is protecting his life and his property. This is an everyday example of madness. The person who is really the threat here is the home owner who has been so well socialized by the thinking of white supremacy, of capitalism, of patriarchy that he can no longer respond rationally. White supremacy has taught him that all people of color are threats irrespective of their behavior. Capitalism has taught him that, at all costs, his property can and must be protected. Patriarchy has taught him that his masculinity has to be proved by the willingness to conquer fear through aggression; that it would be unmanly to ask questions before taking action. Mass media then brings us the news of this in a newspeak manner that sounds almost jocular and celebratory, as though no tragedy has happened, as though the sacrifice of a young life was necessary to uphold property values and white patriarchal honor. Viewers are encouraged feel sympathy for the white male home owner who made a mistake. The fact that this mistake led to the violent death of an innocent young man does not register; the narrative is worded in a manner that encourages viewers to identify with the one who made the mistake by doing what we are led to feel we might all do to “protect our property at all costs from any sense of perceived threat. " This is what the worship of death looks like.

Social action must be animated by a vision of a future society, and by explicit judgments of value concerning the character of this future society.

What the hell does it all mean anyhow? Nothing. Zero. Zilch. Nothing comes to anything. And yet, there's no shortage of idiots to babble. Not me. I have a vision. I'm discussing you. Your friends. Your coworkers. Your newspapers. The TV. Everybody's happy to talk. Full of misinformation. Morality, science, religion, politics, sports, love, your portfolio, your children, health. Christ, if I have to eat nine servings of fruits and vegetables a day to live, I don't wanna live. I hate goddamn fruits and vegetables. And your omega 3's, and the treadmill, and the cardiogram, and the mammogram, and the pelvic sonogram, and oh my god the-the-the colonoscopy, and with it all the day still comes where they put you in a box, and its on to the next generation of idiots, who'll also tell you all about life and define for you what's appropriate. My father committed suicide because the morning newspapers depressed him. And could you blame him? With the horror, and corruption, and ignorance, and poverty, and genocide, and AIDS, and global warming, and terrorism, and-and the family value morons, and the gun morons. "The horror," Kurtz said at the end of Heart of Darkness, "the horror." Lucky Kurtz didn't have the Times delivered in the jungle. Ugh... then he'd see some horror. But what do you do? You read about some massacre in Darfur or some school bus gets blown up, and you go "Oh my God, the horror," and then you turn the page and finish your eggs from the free range chickens. Because what can you do. It's overwhelming!

Like most visions of a 'golden age', the 'traditional family' evaporates on closer examination. It is an ahistorical amalgam of structures, values, and behaviors that never coexisted in the same time and place.

Do not be obsessed with expensive things. Instead, be obsessed with excellence. Things don't make you excellent. However, excellence will make you expensive.

I first believed without any hesitation in the existence of the soul, and then I wondered about the secret of its nature. I persevered and strove in search of the soul, and found at last that I myself was the cover over my own soul. I realized that that in me which believed and that in me that wondered, that which was found at last, was no other than my soul. I thanked the darkness that brought me to the light, and I valued this veil that prepared for me the vision in which I saw myself reflected, the vision produced in the mirror of my soul. Since then, I have seen all souls as my soul, and realized my soul as the soul of all. And what bewilderment it was when I realized that I alone was, if there were anyone, that I am whatever and whoever exists, and that I shall be whoever there will be in the future.

The value of doing something does not lie in the ease or difficulty, the probability or improbability of its achievement, but in the vision, the plan, the determination and the perseverance, the effort and the struggle which go into the project. Life is enriched by aspiration and effort, rather than by acquisition and accumulation.

Climate-aligned interventions at the levels of education & mindsets, foresight & visions, and structures offer the most leverage for systemic change.

Your Mission Statement is your reason for existence. It tells your customers what you want to be held accountable to.

The ultimate good of the gospel is seeing and savoring the beauty and value of God. God’s wrath and our sin obstruct that vision and that pleasure. You can’t see and savor God as supremely satisfying while you are full of rebellion against Him and He is full of wrath against you. The removal of this wrath and this rebellion is what the gospel is for. The ultimate aim of the gospel is the display of God’s glory and the removal of every obstacle to our seeing it and savoring it as our highest treasure. “Behold Your God!” is the most gracious command and the best gift of the gospel. If we do not see Him and savor Him as our greatest fortune, we have not obeyed or believed the gospel.

Erotic attraction often serves as the catalyst for an intimate connection between two people, but it is not a sign of love. Exciting, pleasurable sex can take place between two people who do not even know each other. Yet the vast majority of males in our society are convinced that their erotic longing indicates who they should, and can, love. Led by their penis, seduced by erotic desire, they often end up in relationships with partners with whom they share no common interests of values.

The pathetic thing that grows out of this condition is called faith: in other words, closing one's eyes upon one's self once for all, to avoid suffering the sight of incurable falsehood. People erect a concept of morality, of virtue, of holiness upon this false view of all things; they ground good conscience upon faulty vision; they argue that no other sort of vision has value any more, once they have made theirs sacrosanct with the names of "God," "salvation" and "eternity." I unearth this theological instinct in all directions: it is the most widespread and the most subterranean form of falsehood to be found on earth.

Every enterprise requires commitment to common goals and shared values. Without such commitment there is no enterprise; there is only a mob. The enterprise must have simple, clear, and unifying objectives. The mission of the organization has to be clear enough and big enough to provide common vision. The goals that embody it have to be clear, public, and constantly reaffirmed. Management’s first job is to think through, set, and exemplify those objectives, values, and goals. Management

Your vision must align with who you want to be. Your choices must align with your vision. Your effort must align with the size of your vision. Your behavior must align with your values and principles.

I am not so foolish as to equate what happens under the influence of mescalin or of any other drug, prepared or in the future preparable, with the realization of the end and ultimate purpose of human life: Enlightenment, the Beatific Vision. All I am suggesting is that the mescalin experience is what Catholic theologians call "a gratuitous grace," not necessary to salvation but potentially helpful and to be accepted thankfully, if made available. To be shaken out of the ruts of ordinary perception, to be shown for a few timeless hours the outer and the inner world, not as they appear to an animal obsessed with survival or to a human being obsessed with words and notions, but as they are apprehended, directly and unconditionally, by Mind at Large—this is an experience of inestimable value to everyone and especially to the intellectual.

A nation is not defined by its borders or the boundaries of its land mass Rather, a nation is defined by adverse people who have been unified by a cause and a value system and who are committed to a vision for the type of society they wish to live in and give to the future generations to come.

To make the most of your life, you must keep the vision of eternity continually in your mind and the value of it in your heart.

As a poet I hold the most archaic values on earth. They go back to the Neolithic: the fertility of the soil, the magic of animals, the power-vision in solitude, the terrifying initiation and rebirth, the love and ecstasy of the dance, the common work of the tribe.

Perhaps because our culture and politics have gone so off course, with values so contrary to those of Jesus, more and more people intuitively recognize that His vision of God's kingdom-a new world of compassion, justice, integrity and peace- is the Good News they've been searching and waiting for.

As Black people, if there is one thing we can learn from the 60s, it is how infinitely complex any move for liberation must be. For we must move against not only those forces which dehumanize us from the outside, but also against those oppressive values which we have been forced to take into ourselves. Through examining the combination of our triumphs and errors, we can examine the dangers of an incomplete vision. Not to condemn that vision but to alter it, construct templates for possible futures, and focus our rage for change upon our enemies rather than upon each other.

The boy and the man must be raised to see the possibility of self worth, then meet a few others who provide the vision of a road toward it, then spend a lifetime pursing that worth through action and relationship. One of the great tragedies in human life is to be born a male and not be guided toward the value of a man.

But this was that view of human destiny which she had most passionately hated and rejected: the view that man was ever to be drawn by some vision of the unattainable shining ahead, doomed ever to aspire, but not to achieve. Her life and her values could not bring her to that, she thought; she had never found beauty in longing for the impossible and had never found the possible to be beyond her reach.

We have power as consumers. We can exercise that power all the time by not choosing to invest time, energy or funds to support the production of mass media images that do not reflect life-enhancing values, that undermine a love ethic.

prayer, and only prayer, restores my vision to one that more resembles God's. i awake from blindness to see that wealth lurks as a terrible danger, not a goal worth striving for; that value depends not on race or status but on the image of God every person bears; that no amount of effort to improve physical beauty has much relevance for the world beyond.

What is serious to men is often very trivial in the sight of God. What in God might appear to us as "play" is perhaps what he Himself takes most seriously. At any rate, the Lord plays and diverts Himself in the garden of His creation, and if we could let go of our own obsession with what we think is the meaning of it all, we might be able to hear His call and follow Him in His mysterious, cosmic dance. We do not have to go very far to catch echoes of that game, and of that dancing. When we are alone on a starlit night; when by chance we see the migrating birds in autumn descending on a grove of junipers to rest and eat; when we see children in a moment when they are really children; when we know love in our own hearts; or when, like the Japanese poet Bashō we hear an old frog land in a quiet pond with a solitary splash--at such times the awakening, the turning inside out of all values, the "newness," the emptiness and the purity of vision that make themselves evident, provide a glimpse of the cosmic dance. For the world and time are the dance of the Lord in emptiness. The silence of the spheres is the music of a wedding feast. The more we persist in misunderstanding the phenomena of life, the more we analyze them out into strange finalities and complex purposes of our own, the more we involve ourselves in sadness, absurdity and despair. But it does not matter much, because no despair of ours can alter the reality of things; or stain the joy of the cosmic dance which is always there. Indeed, we are in the midst of it, and it is in the midst of us, for it beats in our very blood, whether we want it to or not. Yet the fact remains that we are invited to forget ourselves on purpose, cast our awful solemnity to the winds and join in the general dance.

He had read much of things as they are, and talked with too many people. Well-meaning philosophers had taught him to look into the logical relations of things, and analyse the processes which shaped his thoughts and fancies. Wonder had gone away, and he had forgotten that all life is only a set of pictures in the brain, among which there is no difference betwixt those born of real things and those born of inward dreamings, and no cause to value the one above the other. Custom had dinned into his ears a superstitious reverence for that which tangibly and physically exists, and had made him secretly ashamed to dwell in visions. Wise men told him his simple fancies were inane and childish, and even more absurd because their actors persist in fancying them full of meaning and purpose as the blind cosmos grinds aimlessly on from nothing to something and from something back to nothing again, neither heeding nor knowing the wishes or existence of the minds that flicker for a second now and then in the darkness

Both the extreme left and right seek to undermine liberal democracy and the rule of law, whether through the use of violence or other means. They have differing political visions and goals, but both would result in the destruction of the liberties we value.

There are solutions to the major problems of our time; some of them even simple. But they require a radical shift in our perceptions, our thinking, our values. And, indeed, we are now at the beginning of such a fundamental change of worldview in science and society, a change of paradigms as radical as the Copernican revolution. Unfortunately, this realization has not yet dawned on most of our political leaders, who are unable to “connect the dots,” to use a popular phrase.

The opposite of love is not hate; it is use. Use is the abuse of love; in fact, it betrays love. When we use another person, we place their needs below our own, but worse yet, we place their value and dignity below ours.

Do you want to influence the behaviour of people or organisations? You could always preach about values and visions, or you could appeal to reason. But in nearly every case, incentives work better. These need not be monetary; anything is useable, from good grades to Nobel Prizes to special treatment in the afterlife.

The Romantic vision of marriage stresses the importance of finding the “right” person, which is taken to mean someone in sympathy with the raft of our interests and values. There is no such person over the long term. We are too varied and peculiar. There cannot be lasting congruence. The partner truly best suited to us is not the one who miraculously happens to share every taste but the one who can negotiate differences in taste with intelligence and good grace. Rather than some notional idea of perfect complementarity, it is the capacity to tolerate dissimilarity that is the true marker of the “right” person. Compatibility is an achievement of love; it shouldn’t be its precondition.

I am blessed and being blessed is something more than just having something. It is a state of mind in which the good of the world is illuminated, it's understood. It is as if one is vouchsafed a vision of some sort, a vision of love, of 'agape', of the essential value of each and every living thing.

Right-wing women have surveyed the world: they find it a dangerous place. They see that work subjects them to more danger from more men; it increases the risk of sexual exploitation. They see that creativity and originality in their kind are ridiculed; they see women thrown out of the circle of male civilization for having ideas, plans, visions, ambitions. They see that traditional marriage means selling to one man, not hundreds: the better deal. They see that the streets are cold, and that the women on them are tired, sick, and bruised. They see that the money they can earn will not make them independent of men and that they will still have to play the sex games of their kind: at home and at work too. They see no way to make their bodies authentically their own and to survive in the world of men. They know too that the Left has nothing better to offer: leftist men also want wives and whores; leftist men value whores too much and wives too little. Right-wing women are not wrong. They fear that the Left, in stressing impersonal sex and promiscuity as values, will make them more vulnerable to male sexual aggression, and that they will be despised for not liking it. They are not wrong. Right-wing women see that within the system in which they live they cannot make their bodies their own, but they can agree to privatized male ownership: keep it one-on-one, as it were. They know that they are valued for their sex— their sex organs and their reproductive capacity—and so they try to up their value: through cooperation, manipulation, conformity; through displays of affection or attempts at friendship; through submission and obedience; and especially through the use of euphemism—“femininity, ” “total woman, ” “good, ” “maternal instinct, ” “motherly love. ” Their desperation is quiet; they hide their bruises of body and heart; they dress carefully and have good manners; they suffer, they love God, they follow the rules. They see that intelligence displayed in a woman is a flaw, that intelligence realized in a woman is a crime. They see the world they live in and they are not wrong. They use sex and babies to stay valuable because they need a home, food, clothing. They use the traditional intelligence of the female—animal, not human: they do what they have to to survive.

Socialism lost its way largely when it became decoupled from the processes of democracy. My vision of a socially just society is one that is deeply democratic, that allows people’s voices to be heard, where people actually govern. C.L.R James sometimes used the slogan “every cook can govern” to speak to the concept that there should be no hierarchies of power between those who lead and their constituencies. This idea is related to Antonio Gramsci’s argument that the goal of the revolutionary party is for every member to be an intellectual. That is, everyone has the capacity, has the ability to articulate a vision of reality and to fight for the realization of their values and goals in society. Gramsci is pointing toward the development of a strategy that is deeply democratic, one where we don’t have elitist, vanguardist notions of what society should look like, but have humility and the patience to listen to and learn from working class and poor people, who really are at the center of what any society is.

We must not adopt off-the-peg visions like hotcakes. Maintaining our integrity involves self-awareness, critical thinking, and intentional decision-making. Let us not be tempted by assumptions that don't resonate with our authentic selves. If we eschew trendy ideas at face value or tunnel vision, we can stay true to our principles and keep them in line with what really matters to us. ("This far !")

The best sex and the most satisfying sex are not the same. I have had great sex with men who were intimate terrorists, men who seduce and attract by giving you just what you feel your heart needs then gradually or abruptly withholding it once they have gained your trust. And I have been deeply sexually fulfilled in bonds with loving partners who have had less skill and know-how. Because of sexist socialization, women tend to put sexual satisfaction in its appropriate perspective. We acknowledge its value without allowing it to become the absolute measure of intimate connection. Enlightened women want fulfilling erotic encounters as much as men, but we ultimately prefer erotic satisfaction within a context where there is loving, intimate connection. If men were socialized to desire love as much as they are taught to desire sex, we would see a cultural revolution. As it stands, most men tend to be more concerned about sexual performance and sexual satisfaction than whether they are capable of giving and receiving love.

The upside of culling people from my life is that my focus has become very clear. My vision has become razor sharp. I now work to see people, not as I’d rewrite them, but as they have written themselves. I see them for who they are. And for who I am with them. Because it’s not merely about surrounding myself with people who treat me well. It’s also about surrounding myself with people whose self-worth, self-respect and values inspire me to elevate my own behavior.

...ideas are definitely unstable, they not only CAN be misused, they invite misuse--and the better the idea the more volatile it is. That's because only the better ideas turn into dogma, and it is this process whereby a fresh, stimulating, humanly helpful idea is changed into robot dogma that is deadly. In terms of hazardous vectors released, the transformation of ideas into dogma rivals the transformation of hydrogen into helium, uranium into lead, or innocence into corruption. And it is nearly as relentless. The problem starts at the secondary level, not with the originator or developer of the idea but with the people who are attracted by it, who adopt it, who cling to it until their last nail breaks, and who invariably lack the overview, flexibility, imagination, and most importantly, sense of humor, to maintain it in the spirit in which it was hatched. Ideas are made by masters, dogma by disciples, and the Buddha is always killed on the road. There is a particularly unattractive and discouragingly common affliction called tunnel vision, which, for all the misery it causes, ought to top the job list at the World Health Organization. Tunnel vision is a disease in which perception is restricted by ignorance and distorted by vested interest. Tunnel vision is caused by an optic fungus that multiplies when the brain is less energetic than the ego. It is complicated by exposure to politics. When a good idea is run through the filters and compressors of ordinary tunnel vision, it not only comes out reduced in scale and value but in its new dogmatic configuration produces effects the opposite of those for which it originally was intended. That is how the loving ideas of Jesus Christ became the sinister cliches of Christianity. That is why virtually every revolution in history has failed: the oppressed, as soon as they seize power, turn into the oppressors, resorting to totalitarian tactics to "protect the revolution." That is why minorities seeking the abolition of prejudice become intolerant, minorities seeking peace become militant, minorities seeking equality become self-righteous, and minorities seeking liberation become hostile (a tight asshole being the first symptom of self-repression).

We lead a difficult life, not always managing to fit our actions to the vision we have of the world. (And when I think I have caught a glimpse of the color of my fate, it flees from my gaze.) We struggle and suffer to reconquer our solitude. But a day comes when the earth has its simple and primitive smile. Then, it is as if the struggles and life within us were rubbed out. Millions of eyes have looked at this landscape, and for me it is like the first smile of the world. It takes me out of myself, in the deepest meaning of the expression. It assures me that nothing matters except my love, and that even this love has no value for me unless it remains innocent and free. It denies me a personality, and deprives my suffering of its echo. The world is beautiful, and this is everything. The great truth which it patiently teaches me is that neither the mind nor even the heart has any importance. And that the stone warmed by the stone or the cypress tree swelling against the empty sky set a boundary to the only world in which "to be right" has any meaning: nature without men. This world reduces me to nothing. It carries me to the very end. Without anger, it denies that I exist. And, agreeing to my defeat, I move toward a wisdom where everything has already been conquered -- except that tears come into my eyes, and this great sob of poetry which swells my heart makes me forget the truth of the world.

Mitchell Maxwell’s Maxims • You have to create your own professional path. There’s no longer a roadmap for an artistic career. • Follow your heart and the money will follow. • Create a benchmark of your own progress. If you never look down while you’re climbing the ladder you won’t know how far you’ve come. • Don’t define success by net worth, define it by character. Success, as it’s measured by society, is a fleeting condition. • Affirm your value. Tell the world “I am an artist,” not “I want to be an artist.” • You must actively live your dream. Wishing and hoping for someday doesn’t make it happen. Get out there and get involved. • When you look into the abyss you find your character. • Young people too often let the fear of failure keep them from trying. You have to get bloody, sweaty and rejected in order to succeed. • Get your face out of Facebook and into somebody’s face. Close your e-mail and pick up the phone. Personal contact still speaks loudest. • No one is entitled to act entitled. Be willing to work hard. • If you’re going to buck the norm you’re going to have to embrace the challenges. • You have to love the journey if you’re going to work in the arts. • Only listen to people who agree with your vision. • A little anxiety is good but don’t let it become fear, fear makes you inert. • Find your own unique voice. Leave your individual imprint on the world, not a copy of someone else. • Draw strength from your mistakes; they can be your best teacher.

A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth. With righteous indignation, it will look at thousands of working people displaced from their jobs with reduced incomes as a result of automation while the profits of the employers remain intact, and say: “This is not just.” It will look across the oceans and see individual capitalists of the West investing huge sums of money in Asia, Africa and South America, only to take the profits out with no concern for the social betterment of the countries, and say: “This is not just.” It will look at our alliance with the landed gentry of Latin America and say: “This is not just.” The Western arrogance of feeling that it has everything to teach others and nothing to learn from them is not just. A true revolution of values will lay hands on the world order and say of war: “This way of settling differences is not just.” This business of burning human beings with napalm, of filling our nation’s homes with orphans and widows, of injecting poisonous drugs of hate into the veins of peoples normally humane, of sending men home from dark and bloody battlefields physically handicapped and psychologically deranged cannot be reconciled with wisdom, justice and love. A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death. America, the richest and most powerful nation in the world, can well lead the way in this revolution of values. There is nothing to prevent us from paying adequate wages to schoolteachers, social workers and other servants of the public to insure that we have the best available personnel in these positions which are charged with the responsibility of guiding our future generations. There is nothing but a lack of social vision to prevent us from paying an adequate wage to every American citizen whether he be a hospital worker, laundry worker, maid or day laborer. There is nothing except shortsightedness to prevent us from guaranteeing an annual minimum—and livable—income for every American family. There is nothing, except a tragic death wish, to prevent us from reordering our priorities, so that the pursuit of peace will take precedence over the pursuit of war. There is nothing to keep us from remolding a recalcitrant status quo with bruised hands until we have fashioned it into a brotherhood.

A capitalist economy cannot be maintained, however, if it oscillates between threats of an imminent collapse of asset values and employment and threats of accelerating inflation and rampant speculation, especially if the threats are sometimes realized. If the market mechanism is to function well, we must arrange to constrain the uncertainty due to business cycles so that the expectations that guide investment can reflect a vision of tranquil progress.

2. "HOW COULD anything originate out of its opposite? For example, truth out of error? or the Will to Truth out of the will to deception? or the generous deed out of selfishness? or the pure sun-bright vision of the wise man out of covetousness? Such genesis is impossible; whoever dreams of it is a fool, nay, worse than a fool; things of the highest value must have a different origin, an origin of THEIR own—in this transitory, seductive, illusory, paltry world, in this turmoil of delusion and cupidity, they cannot have their source. But rather in the lap of Being, in the intransitory, in the concealed God, in the 'Thing-in-itself— THERE must be their source, and nowhere else!"—

Within sixty-minute limits or one-hundred-yard limits or the limits of a game board, we can look for perfect moments or perfect structures. In my fiction I think this search sometimes turns out to be a cruel delusion. No optimism, no pessimism. No homesickness for lost values or for the way fiction used to be written. Everybody seems to know everything. Subjects surface and are totally exhausted in a matter of days or weeks, totally played out by the publishing industry and the broadcast industry. Nothing is too arcane to escape the treatment, the process. Making things difficult for the reader is less an attack on the reader than it is on the age and its facile knowledge-market. The writer is the person who stands outside society, independent of affiliation and independent of influence. The writer is the man or woman who automatically takes a stance against his or her government. There are so many temptations for American writers to become part of the system and part of the structure that now, more than ever, we have to resist. American writers ought to stand and live in the margins, and be more dangerous. Writers in repressive societies are considered dangerous. That’s why so many of them are in jail. Some people prefer to believe in conspiracy because they are made anxious by random acts. Believing in conspiracy is almost comforting because, in a sense, a conspiracy is a story we tell each other to ward off the dread of chaotic and random acts. Conspiracy offers coherence. I see contemporary violence as a kind of sardonic response to the promise of consumer fulfillment in America... I see this desperation against the backdrop of brightly colored packages and products and consumer happiness and every promise that American life makes day by day and minute by minute everywhere we go. Discarded pages mark the physical dimensions of a writer’s labor. Film allows us to examine ourselves in ways earlier societies could not—examine ourselves, imitate ourselves, extend ourselves, reshape our reality. It permeates our lives, this double vision, and also detaches us, turns some of us into actors doing walk-throughs. Every new novel stretches the term of the contract—let me live long enough to do one more book. You become a serious novelist by living long enough.

It is a highly valued function of society to prevent changes in the rules of the many games it embraces... Deviancy, however, is the very essence of culture. Whoever merely follows the script, merely repeating the past, is culturally impoverished. There are variations in the quality of deviation; not all divergence from the past is culturally significant. Any attempt to vary from the past in such a way as to cut the past off, causing it to be forgotten, has little cultural importance. Greater significance attaches to those variations that bring the tradition into view in a new way, allowing the familiar to be seen as unfamiliar, as requiring a new appraisal of all that we have been- and therefore all that we are. Cultural deviation does not return us to the past, but continues what was begun but not finished in the past... Properly speaking, a culture does not have a tradition; it is a tradition.

Scientists are dedicated to asking questions in the search for truth. But they too are human, and like all humans, they would like their answers to be clean and clear and easy. In their desire for simple solutions, scientists are prone to fall into two traps as they question the reality of God. The first is to throw the baby out with the bath water. And the second is tunnel vision. There is clearly a lot of dirty bath water surrounding the reality of God. Holy wars. Inquisitions. Animal sacrifice. Human sacrifice. Superstition. Stultification. Dogmatism. Ignorance. Hypocrisy. Self-righteousness. Rigidity. Cruelty. Book-burning. Witch-burning. Inhibition. Fear. Conformity. Morbid guilt. Insanity. The list is almost endless. But is all this what God has done to humans or what humans have done to God? It is abundantly evident that belief in God is often destructively dogmatic. Is the problem, then, that humans tend to believe in God, or is the problem that humans tend to be dogmatic?

That's the myth of it, the required lie that allows us to render our judgments. Parasites, criminals, dope fiends, dope peddlers, whores--when we can ride past them at Fayette and Monroe, car doors locked, our field of vision cautiously restricted to the road ahead, then the long journey into darkness is underway. Pale-skinned hillbillies and hard-faced yos, toothless white trash and gold-front gangsters--when we can glide on and feel only fear, we're well on the way. And if, after a time, we can glimpse the spectacle of the corner and manage nothing beyond loathing and contempt, then we've arrived at last at that naked place where a man finally sees the sense in stretching razor wire and building barracks and directing cattle cars into the compound. It's a reckoning of another kind, perhaps, and one that becomes a possibility only through the arrogance and certainty that so easily accompanies a well-planned and well-tended life. We know ourselves, we believe in ourselves; from what we value most, we grant ourselves the illusion that it's not chance in circumstance, that opportunity itself isn't the defining issue. We want the high ground; we want our own worth to be acknowledged. Morality, intelligence, values--we want those things measured and counted. We want it to be about Us. Yes, if we were down there, if we were the damned of the American cities, we would not fail. We would rise above the corner. And when we tell ourselves such things, we unthinkably assume that we would be consigned to places like Fayette Street fully equipped, with all the graces and disciplines, talents and training that we now posses. Our parents would still be our parents, our teachers still our teachers, our broker still our broker. Amid the stench of so much defeat and despair, we would kick fate in the teeth and claim our deserved victory. We would escape to live the life we were supposed to live, the life we are living now. We would be saved, and as it always is in matters of salvation, we know this as a matter of perfect, pristine faith. Why? The truth is plain: We were not born to be niggers.

Believe me, if Archimedes ever had the grand entrance of a girl as pretty as Gloria to look forward to, he would never have spent so much time calculating the value of Pi. He would have been baking her a Pie! If Euclid had ever beheld a vision of loveliness like the one I see walking into my anti-math class, he would have forgotten all the geometry of lines and planes, and concentrated on the sweet simplicity of soft curves. If Pythagoras had ever had a girl look at him the way Gloria's eyes fix in my direction, he would have given up his calculations on the hypotenuse of right triangles and run for the hills to pick a bouquet of wildflowers.

If you go door to door in our nation and talk to citizens about domestic violence, almost everyone will insist that they do not support male violence against women, that they believe it to be morally and ethically wrong. However, if you then explain that we cannot end male violence against women by challenging patriarchy, and that means no longer accepting the notion that men should have more rights and privileges than women because of biological difference or that men should have the power to rule over women, that is when the agreement stops. There is a gap between the values they claim to hold and their willingness to do the work of connecting thought and action, theory and practice to realize these values and thus create a more just society.

The world we imagine seems as real as the ones we’ve experienced. We suffuse the model with the emotional values of past realities. And in the thrall of that vision (call it “the plan,” writ large), we go forth and take action. If things don’t go according to the plan, revising such a robust model may be difficult. In an environment that has high objective hazards, the longer it takes to dislodge the imagined world in favor of the real one, the greater the risk. In nature, adaptation is important; the plan is not. It’s a Zen thing. We must plan. But we must be able to let go of the plan, too.

Paradoxically, it is friendship that often offers us the real route to the pleasures that Romanticism associates with love. That this sounds surprising is only a reflection of how underdeveloped our day-to-day vision of friendship has become. We associate it with a casual acquaintance we see only once in a while to exchange inconsequential and shallow banter. But real friendship is something altogether more profound and worthy of exultation. It is an arena in which two people can get a sense of each other’s vulnerabilities, appreciate each other’s follies without recrimination, reassure each other as to their value and greet the sorrows and tragedies of existence with wit and warmth. Culturally and collectively, we have made a momentous mistake which has left us both lonelier and more disappointed than we ever needed to be. In a better world, our most serious goal would be not to locate one special lover with whom to replace all other humans but to put our intelligence and energy into identifying and nurturing a circle of true friends. At the end of an evening, we would learn to say to certain prospective companions, with an embarrassed smile as we invited them inside – knowing that this would come across as a properly painful rejection – ‘I’m so sorry, couldn’t we just be … lovers?

Moral authority is another way to define servant leadership because it represents a reciprocal choice between leader and follower. If the leader is principle centered, he or she will develop moral authority. If the follower is principle centered, he or she will follow the leader. In this sense, both leaders and followers are followers. Why? They follow truth. They follow natural law. They follow principles. They follow a common, agreed-upon vision. They share values. They grow to trust one another.

…that then I longed for a power of vision which might overpass that limit; which might reach the busy world, towns, regions full of life I had heard of but never seen: that then I desired more of practical experience than I possess; more of intercourse with my kind, of acquaintance with variety of character, than was here within my reach. I valued…; but I believed in the existence of other and more vivid kinds of goodness, and what I believed I wished to behold. Who blamed me? Many no doubt; and I shall be called discontented. I could not help it: the restless was in my nature; it agitated me to pain sometimes.

If Shirley were not an indolent, a reckless, an ignorant being, she would take a pen at such moments, or at least while the recollection of such moments was yet fresh on her spirit. She would seize, she would fix the apparition, tell the vision revealed. Had she a little more of the organ of acquisitiveness in her head, a little more of the love of property in her nature, she would take a good-sized sheet of paper and write plainly out, in her own queer but clear and legible hand, the story that has been narrated, the song that has been sung to her, and thus possess what she was enabled to create. But indolent she is, reckless she is, and most ignorant; for she does not know her dreams are rare, her feelings peculiar. She does not know, has never known, and will die without knowing, the full value of that spring whose bright fresh bubbling in her heart keeps it green.

Being a better dialectician meant not only being skillful at invention or at denouncing tricks in reasoning. Before anything else, it meant knowing how to dialogue, together with all the demands that this entails: recognizing the presence and the rights of one's interlocutor, basing one's replies on what the interlocutor admits he knows, and therefore agreeing with him at each stage of the discussion. Above all, it meant submitting oneself to the demands and norms of reason and the search for truth; finally, it meant recognizing the absolute value of the Good. It therefore meant leaving behind one's individual point of view, in order to rise to a universal viewpoint; and it meant trying to see things within the perspective of the All and the deity, thereby transforming one's vision of the world and one's own inner attitude.

Helen of Troy Does Counter Dancing The world is full of women who'd tell me I should be ashamed of myself if they had the chance. Quit dancing. Get some self-respect and a day job. Right. And minimum wage, and varicose veins, just standing in one place for eight hours behind a glass counter bundled up to the neck, instead of naked as a meat sandwich. Selling gloves, or something. Instead of what I do sell. You have to have talent to peddle a thing so nebulous and without material form. Exploited, they'd say. Yes, any way you cut it, but I've a choice of how, and I'll take the money. I do give value. Like preachers, I sell vision, like perfume ads, desire or its facsimile. Like jokes or war, it's all in the timing. I sell men back their worst suspicions: that everything's for sale, and piecemeal. They gaze at me and see a chain-saw murder just before it happens, when thigh, ass, inkblot, crevice, tit, and nipple are still connected. Such hatred leaps in them, my beery worshipers! That, or a bleary hopeless love. Seeing the rows of heads and upturned eyes, imploring but ready to snap at my ankles, I understand floods and earthquakes, and the urge to step on ants. I keep the beat, and dance for them because they can't. The music smells like foxes, crisp as heated metal searing the nostrils or humid as August, hazy and languorous as a looted city the day after, when all the rape's been done already, and the killing, and the survivors wander around looking for garbage to eat, and there's only a bleak exhaustion. Speaking of which, it's the smiling tires me out the most. This, and the pretense that I can't hear them. And I can't, because I'm after all a foreigner to them. The speech here is all warty gutturals, obvious as a slam of ham, but I come from the province of the gods where meaning are lilting and oblique. I don't let on to everyone, but lean close, and I'll whisper: My mothers was raped by a holy swan. You believe that? You can take me out to dinner. That's what we tell all the husbands. There sure are a lot of dangerous birds around. Not that anyone here but you would understand. The rest of them would like to watch me and feel nothing. Reduce me to components as in a clock factory or abattoir. Crush out the mystery. Wall me up alive in my own body. They'd like to see through me, but nothing is more opaque than absolute transparency. Look - my feet don't hit the marble! Like breath or a balloon, I'm rising, I hover six inches in the air in my blazing swan-egg of light. You think I'm not a goddess? Try me. This is a torch song. Touch me and you'll burn.

Summary of the Science of Getting Rich There is a thinking stuff from which all things are made, and which, in its original state, permeates, penetrates, and fills the interspaces of the universe. A thought in this substance produces the thing that is imaged by the thought. Man can form things in his thought, and by impressing his thought upon formless substance can cause the thing he thinks about to be created. In order to do this, man must pass from the competitive to the creative mind; otherwise he cannot be in harmony with the Formless Intelligence, which is always creative and never competitive in spirit. Man may come into full harmony with the Formless Substance by entertaining a lively and sincere gratitude for the blessings it bestows upon him. Gratitude unifies the mind of man with the intelligence of Substance, so that man’s thoughts are received by the Formless. Man can remain upon the creative plane only by uniting himself with the Formless Intelligence through a deep and continuous feeling of gratitude. Man must form a clear and definite mental image of the things he wishes to have, to do, or to become; and he must hold this mental image in his thoughts, while being deeply grateful to the Supreme that all his desires are granted to him. The man who wishes to get rich must spend his leisure hours in contemplating his Vision, and in earnest thanksgiving that the reality is being given to him. Too much stress cannot be laid on the importance of frequent contemplation of the mental image, coupled with unwavering faith and devout gratitude. This is the process by which the impression is given to the Formless, and the creative forces set in motion. The creative energy works through the established channels of natural growth, and of the industrial and social order. All that is included in his mental image will surely be brought to the man who follows the instructions given above, and whose faith does not waver. What he wants will come to him through the ways of established trade and commerce. In order to receive his own when it shall come to him, man must be active; and this activity can only consist in more than filling his present place. He must keep in mind the Purpose to get rich through the realization of his mental image. And he must do, every day, all that can be done that day, taking care to do each act in a successful manner. He must give to every man a use value in excess of the cash value he receives, so that each transaction makes for more life; and he must so hold the Advancing Thought that the impression of increase will be communicated to all with whom he comes in contact. The men and women who practice the foregoing instructions will certainly get rich; and the riches they receive will be in exact proportion to the definiteness of their vision, the fixity of their purpose, the steadiness of their faith, and the depth of their gratitude.

Then I spoke with proven shapers I knew—Bill Gates, Elon Musk, Reed Hastings, Muhammad Yunus, Geoffrey Canada, Jack Dorsey (of Twitter), David Kelley (of IDEO), and more. They had all visualized remarkable concepts and built organizations to actualize them, and done that repeatedly and over long periods of time. I asked them to take an hour’s worth of personality assessments to discover their values, abilities, and approaches. While not perfect, these assessments have been invaluable. (In fact, I have been adapting and refining them to help us in our recruiting and management.) The answers these shapers provided to the standardized questions gave me objective and statistically measurable evidence about their similarities and differences. It turns out they have a lot in common. They are all independent thinkers who do not let anything or anyone stand in the way of achieving their audacious goals. They have very strong mental maps of how things should be done, and at the same time a willingness to test those mental maps in the world of reality and change the ways they do things to make them work better. They are extremely resilient, because their need to achieve what they envision is stronger than the pain they experience as they struggle to achieve it. Perhaps most interesting, they have a wider range of vision than most people, either because they have that vision themselves or because they know how to get it from others who can see what they can’t. All are able to see both big pictures and granular details (and levels in between) and synthesize the perspectives they gain at those different levels, whereas most people see just one or the other. They are simultaneously creative, systematic, and practical. They are assertive and open-minded at the same time. Above all, they are passionate about what they are doing, intolerant of people who work for them who aren’t excellent at what they do, and want to have a big, beneficial impact on the world.

Much popular self-help literature normalizes sexism. Rather than linking habits of being, usually considered innate, to learned behavior that helps maintain and support male domination, they act as those these difference are not value laden or political but are rather inherent and mystical. In these books male inability and/or refusal to honestly express feelings is often talked about as a positive masculine virtue women should learn to accept rather than a learned habit of behavior that creates emotional isolation and alienation.... Self-help books that are anti-gender equality often present women's overinvestment in nurturance as a 'natural,' inherent quality rather than a learned approach to caregiving. Much fancy footwork takes place to make it seem that New Age mystical evocations of yin and yang, masculine and feminine androgyny, and so on, are not just the same old sexist stereotypes wrapped in more alluring and seductive packaging.

The consequences of this amassing of fortunes were first felt in the catastrophe experienced by small farmers in Europe and England. The peasants became impoverished, dependent workers crowded into city slums. For the first time in human history, the majority of Europeans depended for their livelihood on a small wealthy minority, a phenomenon that capitalist-based colonialism would spread worldwide. The symbol of this new development, indeed its currency, was gold. Gold fever drove colonizing ventures, organized at first in pursuit of the metal in its raw form. Later the pursuit of gold became more sophisticated, with planters and merchants establishing whatever conditions were necessary to hoard as much gold as possible. Thus was born an ideology: the belief in the inherent value of gold despite its relative uselessness in reality. Investors, monarchies, and parliamentarians devised methods to control the processes of wealth accumulation and the power that came with it, but the ideology behind gold fever mobilized settlers to cross the Atlantic to an unknown fate. Subjugating entire societies and civilizations, enslaving whole countries, and slaughtering people village by village did not seem too high a price to pay, nor did it appear inhumane. The systems of colonization were modern and rational, but its ideological basis was madness.

And that means that we should be appropriately sceptical of the left hemisphere’s vision of a mechanistic world, an atomistic society, a world in which competition is more important than collaboration; a world in which nature is a heap of resource there for our exploitation, in which only humans count, and yet humans are only machines – not even very good ones, at that; a world curiously stripped of depth, colour and value. This is not the intelligent, if hard-nosed, view that its espousers comfort themselves by making it out to be; just a sterile fantasy, the product of a lack of imagination, which makes it easier for us to manipulate what we no longer understand. But it is a fantasy that displaces and renders inaccessible the vibrant, living, profoundly creative world that it was our fortune to inherit – until we squandered our inheritance.

The Otherworld does not supply the meaning of life. Rather, the Otherworld describes being alive. Life, in all its glory - warts and all, so to speak. The Otherworld provides meaning by example, by exhibition, by illustration if you will. ... Through the Otherworld we learn what it is be be alive, to be human: good and evil, heartbreak and ecstasy, victory and defeat, everything. ... where does one first learn loyalty? Or honor? Or any higher value, for that matter? ... Where does one learn to value the beauty of a forest and to revere it?' In nature?' Not at all. This can easily be proven by the fact that so many among us do not revere the forests at all - do not even see them, in fact. You know the people I am talking about. You have seen them and their works in the world. They are the ones who rape the land, who cut down forests and despoil oceans, who oppress the poor and tyrannize the helpless, who live their lives as if nothing lay beyond the horizon of their own limited earth-bound visions. But I digress. The question before us is this: where does one first learn to see a forest as a thing of beauty, to honor it, to hold it dear for its own sake, to recognize its true value as a forest, and not just see it as a source of timber to be exploited, or a barrier to be hacked down in order to make room for a motorway? ... the mere presence of the Otherworld kindles in us the spark of higher consciousness, or imagination. It is the stories and tale and visions of the Otherworld - that magical, enchanted land just beyond the walls of the manifest world - which awaken and expand in human beings the very notion of beauty, of reverence, of love and nobility, and all the higher virtues.

That being said, is there anything to say in support of utopian thinking? Everything, if the meaning of the word is somewhat restricted. If utopia means the highest set of values we want to defend and see implemented in social life, nothing prevents us from hanging on to all of them even if we know that they will never be perfectly compatible with each other. If utopia is a regulative idea of the optimum and not an assurance that we have mastered the skill to produce the optimum, then utopia is a necessary part of our thinking. But it would be a puerile fantasy to pretend that we know how to rid the world of scarcity, suffering, hatred, and injustice: nobody knows that. Whatever can be done in softening these conditions can be done only in specific points, on small scales, by inches. That this should be so unacceptable to the genuine utopian mentality which looks for the vision of the Last Day, the great leap, the final battle; everything else seems (and is, indeed) grey, boring, lacking pathos, requiring specific knowledge instead.

Think about taking a trip on an airplane. Before taking off, the pilot has a very clear destination in mind, which hopefully coincides with yours, and a flight plan to get there. The plane takes off at the appointed hour toward that predetermined destination. But in fact, the plane is off course at least 90 percent of the time. Weather conditions, turbulence, and other factors cause it to get off track. However, feedback is given to the pilot constantly, who then makes course corrections and keeps coming back to the exact flight plan, bringing the plane back on course. And often, the plane arrives at the destination on time. It’s amazing. Think of it. Leaving on time, arriving on time, but off course 90 percent of the time. If you can create this image of an airplane, a destination, and a flight plan in your mind, then you understand the purpose of a personal mission statement. It is the picture of where you want to end up—that is, your destination is the values you want to live your life by. Even if you are off course much or most of the time but still hang on to your sense of hope and your vision, you will eventually arrive at your destination. You will arrive at your destination and usually on time. That’s the whole point—we just get back on course.

Not being able to see this, culture-based explanations for economic development have usually been little more than ex post facto justifications based on a 20/20 hindsight vision. So, in the early days of capitalism, when most economically successful countries happened to be Protestant Christian, many people argued that Protestantism was uniquely suited to economic development. When Catholic France, Italy, Austria and southern Germany developed rapidly, particularly after the Second World War, Christianity, rather than Protestantism, became the magic culture. Until Japan became rich, many people thought East Asia had not developed because of Confucianism. But when Japan succeeded, this thesis was revised to say that Japan was developing so fast because its unique form of Confucianism emphasized co-operation over individual edification, which the Chinese and Korean versions allegedly valued more highly. And then Hong Kong, Singapore, Taiwan and Korea also started doing well, so this judgement about the different varieties of Confucianism was forgotten. Indeed, Confucianism as a whole suddenly became the best culture for development because it emphasized hard work, saving, education and submission to authority. Today, when we see Muslim Malaysia and Indonesia, Buddhist Thailand and even Hindu India doing well economically, we can soon expect to encounter new theories that will trumpet how uniquely all these cultures are suited for economic development (and how their authors have known about it all along).

To most people today, the name Snow White evokes visions of dwarfs whistling as they work, and a wide–eyed, fluttery princess singing, "Some day my prince will come." (A friend of mine claims this song is responsible for the problems of a whole generation of American women.) Yet the Snow White theme is one of the darkest and strangest to be found in the fairy tale canon — a chilling tale of murderous rivalry, adolescent sexual ripening, poisoned gifts, blood on snow, witchcraft, and ritual cannibalism. . .in short, not a tale originally intended for children's tender ears. Disney's well–known film version of the story, released in 1937, was ostensibly based on the German tale popularized by the Brothers Grimm. Originally titled "Snow–drop" and published in Kinder–und Hausmarchen in 1812, the Grimms' "Snow White" is a darker, chillier story than the musical Disney cartoon, yet it too had been cleaned up for publication, edited to emphasize the good Protestant values held by Jacob and Wilhelm Grimm. (...) Variants of Snow White were popular around the world long before the Grimms claimed it for Germany, but their version of the story (along with Walt Disney's) is the one that most people know today. Elements from the story can be traced back to the oldest oral tales of antiquity, but the earliest known written version was published in Italy in 1634.

The real core of the feminist vision, its revolutionary kernel if you will, has to do with the abolition of all sex roles - that is, an absolute transformation of human sexuality and the institutions derived from it. In this work, no part of the male sexual model can possibly apply. Equality within the framework of the male sexual model, however that model is reformed or modified, can only perpetuate the model itself and the injustice and bondage which are its intrinsic consequences. I suggest to you that transformation of the male sexual model under which we now all labor and "love" begins where there is a congruence, not a separation, a congruence of feeling and erotic interest; that it begins in what we do know about female sexuality as distinct from male - clitoral touch and sensitivity, multiple orgasms, erotic sensitivity all over the body (which needn't - and shouldn't - be localized or contained genitally), in tenderness, in self-respect and in absolute mutual respect. For men I suspect that this transformation begins in the place they most dread - that is, in a limp penis. I think that men will have to give up their precious erections and begin to make love as women do together. I am saying that men will have to renounce their phallocentric personalities, and the privileges and powers given to them at birth as a consequence of their anatomy, that they will have to excise everything in them that they now value as distinctively "male." No reform, or matching of orgasms, will accomplish this.

Most such criticism and confrontation, usually made impulsively in anger or annoyance, does more to increase the amount of confusion in the world than the amount of enlightenment. For the truly loving person the act of criticism or confrontation does not come easily; to such a person it is evident that the act has great potential for arrogance. To confront one’s beloved is to assume a position of moral or intellectual superiority over the loved one, at least so far as the issue at hand is concerned. Yet genuine love recognizes and respects the unique individuality and separate identity of the other person. (I will say more about this later.) The truly loving person, valuing the uniqueness and differentness of his or her beloved, will be reluctant indeed to assume, “I am right, you are wrong; I know better than you what is good for you.” But the reality of life is such that at times one person does know better than the other what is good for the other, and in actuality is in a position of superior knowledge or wisdom in regard to the matter at hand. Under these circumstances the wiser of the two does in fact have an obligation to confront the other with the problem. The loving person, therefore, is frequently in a dilemma, caught between a loving respect for the beloved’s own path in life and a responsibility to exercise loving leadership when the beloved appears to need such leadership. The dilemma can be resolved only by painstaking self-scrutiny, in which the lover examines stringently the worth of his or her “wisdom” and the motives behind this need to assume leadership. “Do I really see things clearly or am I operating on murky assumptions? Do I really understand my beloved? Could it not be that the path my beloved is taking is wise and that my perception of it as unwise is the result of limited vision on my part? Am I being self-serving in believing that my beloved needs redirection?” These are questions that those who truly love must continually ask themselves. This self-scrutiny, as objective as possible, is the essence of humility or meekness. In the words of an anonymous fourteenth-century British monk and spiritual teacher, “Meekness in itself is nothing else than a true knowing and feeling of

Watch movies. Read screenplays. Let them be your guide. […] Yes, McKee has been able to break down how the popular screenplay has worked. He has identified key qualities that many commercially successful screenplays share, he has codified a language that has been adopted by creative executives in both film and television. So there might be something of tangible value to be gained by interacting with his material, either in book form or at one of the seminars. But for someone who wants to be an artist, a creator, an architect of an original vision, the best book to read on screenwriting is no book on screenwriting. The best seminar is no seminar at all. To me, the writer wants to get as many outside voices OUT of his/her head as possible. Experts win by getting us to be dependent on their view of the world. They win when they get to frame the discussion, when they get to tell you there’s a right way and a wrong way to think about the game, whatever the game is. Because that makes you dependent on them. If they have the secret rules, then you need them if you want to get ahead. The truth is, you don’t. If you love and want to make movies about issues of social import, get your hands on Paddy Chayefsky’s screenplay for Network. Read it. Then watch the movie. Then read it again. If you love and want to make big blockbusters that also have great artistic merit, do the same thing with Lawrence Kasdan’s Raiders Of The Lost Ark screenplay and the movie made from it. Think about how the screenplays made you feel. And how the movies built from these screenplays did or didn’t hit you the same way. […] This sounds basic, right? That’s because it is basic. And it’s true. All the information you need is the movies and screenplays you love. And in the books you’ve read and the relationships you’ve had and your ability to use those things.

The the street was quiet again. Country quiet. That's partly what took city natives like the Whitlams by surprise, Falk thought: the quiet. He could understand them seeking out the idyllic country lifestyle, a lot of people did. The idea had an enticing, wholesome glow when it was weighed out from the back of a traffic jam, or while crammed into a gardenless apartment. They all had the same visions of breathing fresh clean air and knowing their neighbors. The kids would eat home-grown veggies and learn the value of an honest day's work. On arrival, as the empty moving truck disappeared form sight, they looked around and were always taken aback by the crushing vastness of the open land. The space was the thing that hit them first. There was so much of it. There was enough to drown in. To look out and see not another soul between you and the horizon could be a strange and disturbing sight. Soon, they discovered that the veggies didn't grow as willingly as they had in the city window box. That every single green shoot had to be coaxed and prized from the reluctant soil, and the neighbors were too busy doing the same on an industrial scale to muster much cheer in their greetings. There was no daily bumper-to-bumper commute, but there was also nowhere much to drive to. Falk didn't blame the Whitlams, he'd seen it many times before when he was a kid. The arrivals looked around at the barrenness and the scale and the sheer bloody hardness of the land, and before long their faces all said exactly the same thing. "I didn't know it was like this." He turned away, remembering how the rawness of local life had seeped into the kids' paintings at the school. Sad faces and brown landscapes.

Creative writer has artistic sensibility. He observes the world like any common men. But his vision observes the world quite differently. He can perceive from life-experience what common man cannot see at all. This experience and observation get imaginative colours with the help of artistic sensibility. He creates a world of imaginative reality. His world is more beautiful and artistic than the real world. He is naturally gifted to create the work which has power to move or transport the reader. He gets his raw material from the life. He is critic of life. Criticism is a task of those who write on the creative writings. The word criticism has been derived from the Greek word Kritikos, which means ‘able to discern and judge’ and whoever does the act of judging is called Critic. Criticism is the art of judging the merits and demerits of creative composition. In the words of Thomas De Quincey criticism may be termed as the literature of knowledge and creative writing as the literature of power. Literature of power deals with life, where as literature of knowledge share information on creative composition. Alexander Pope has rightly said: “Both from Heaven derive their light These born to judge, as well as those to write.” He gives equal value to both the critic and the creative writer. To him both are gifted writers, one to write creatively and the other to judge the creativity. But Dryden does not agree with the views of Pope. To him “the corruption of a poet is the generation of a critic.” He believed that those who cannot be good creative writer they become critics and corrupt creativity of the artists. Lessing believed that, “Not every critic is born a genius, but every genius is born a critic of art. He has within himself the evidence of all rules.” He gives respectful place to critics and criticism. He is of the belief that the critics are born genius to judge the work of art. No critic can ever form accurate judgement unless he possesses the artist’s vision. Criticism and creativity are inextricably mingled with each other. Thus the artist is the critic of life and Critic, that of art. The artist must have the imagination and vision to critically imitate the life/nature; the Critic from beginning to end, relive the same experience.