Welfare Mentality Quotes

We learned enough lessons the hard way and, thus, have come to understand that we must clearly recognize the things that are either expanding our mental welfare and brightening the paths to creative thinking or the things that are ripping our lives apart.("Going back to yesterday" )

More than once, “Gsoh,” seems to be in confrontation with “Gsoh:” welfare at war with welfare, material and cerebral prerogatives at war. Gsoh, “Good Salary, own House,” may, however, make peace with “Gsoh,” “Good Sense of Humor.” A good mixture of substantial and mental qualities may not only lead to an excellent balance of the mind but also fill a nice basket of wittiness, as vital support in life. ("Should I shave first?")

The role of the United Nations is to set the mental clocks of the world leaders from past problems to the present opportunities and from local power mindset to global welfare mindset.

By far the most significant consequence of "selfish capitalism" (Thatch/Blatcherism) has been a startling increase in the incidence of mental illness in both children and adults since the 1970s.

Instead of the concrete individual, you have the names of organizations and, at the highest point, the abstract idea of the State as the principle of political reality. The moral responsibility of the individual is then inevitably replaced by the policy of the State (raison d’etat). Instead of moral and mental differentiation of the individual, you have public welfare and the raising of the living standard. The goal and meaning of individual life (which is the only real life) no longer lie in the individual development but in the policy of the State, which is thrust upon the individual from outside and consists in the execution of an abstract idea which ultimately tends to attract all life to itself. The individual is increasingly deprived of the moral decision as to how he should live his own life, and instead is ruled, fed, clothed, and educated as a social unit, accommodated in the appropriate housing unit, and amused in accordance with the standards that give pleasure and satisfaction to the masses. The rulers, in their turn, are just as much social units as the ruled, and are distinguished only by the fact they are specialized mouthpieces of State doctrine. They do not need to be personalities capable of judgment, but thoroughgoing specialists who are unusable outside their line of business. State policy decides what shall be taught and studied.

The goal and meaning of individual life (which is the only real life) no longer lie in individual development but in the policy of the State, which is thrust upon the individual from outside and consists in the execution of an abstract idea which ultimately tends to attract all life to itself.

In my view, it is an error to think about 'alternatives to prison' if what we mean by that is 'electronic bracelets,' through which people are subject to computer-monitored house arrest, or granting fuller surveillance and disciplinary powers and technologies to other state agencies, such as welfare and mental health, through 'transcarceration' policies...We need to decrease, not increase, the means by which the state, in its multifarious networks of authority, controls human lives and selectively incapacitates people who, no less than others, have the potential to contribute to the improvement of hte human condition.

If the people really cared about their fellow man, they would control their appetites (greed, procreation, etc.) so that they would not have to operate on a credit or welfare social system which steals from the worker to satisfy the bum. Since most of the general public will not exercise restraint, there are only two alternatives to reduce the economic inductance of the system. (1) Let the populace bludgeon each other to death in war, which will only result in a total destruction of the living earth. (2) Take control of the world by the use of economic “silent weapons” in a form of “quiet warfare” and reduce the economic inductance of the world to a safe level by a process of benevolent slavery and genocide. The latter option has been taken as the obviously better option. At this point it should be crystal clear to the reader why absolute secrecy about the silent weapons is necessary. The general public refuses to improve its own mentality and its faith in its fellow man. It has become a herd of proliferating barbarians, and, so to speak, a blight upon the face of the earth.

Many people who struggle to find stable employment also contend with things like intergenerational poverty and/or trauma, cycles of abuse, mental illness, systemic discrimination, disability or neurological disorders. Not only are these all chronically stressful and traumatic circumstances, they have all been linked to a high incidence of impaired executive function. Welfare systems are not built to be easy for people who are anxious about using the phone, or people who mix up dates. They are not designed for people who are bad at keeping time, filling out forms, or people who can’t easily access all the relevant bank, residential and employment details from the past five years, if they thought to keep that information at all. Welfare systems don’t accommodate for transience because welfare systems are not built to be accessible, they are built to be temples of administrative doom, because, apparently, welfare is a treasure that must be protected.

Every morning I look in the mirror and remind myself: "No one owes you sh*t!" In this way, I am never disappointed. Never placing blame.

What prompts alarm in me is how you and your government want to ruin not only the potential of this of this country, but also the path of those who are going to transition into more advanced beings in search of immortality and omnipotence, and maybe even participate in a great singularity. These advances are going to pass, one way or another. And your current second-rate moral system—your weak, pretend-God-will-take-care-of-us bullshit—is a waste for our species' possibilities. You people want to pretend that democracy, religious inspiration, and unbridled consumerism are going to last forever and carry us all to bliss; that the American Dream is right around the next corner for everyone. you spend hundreds of billions of dollars on lazy welfare recipients, on mentally challenged people, on uneducated repeat criminals, on obese second-rate citizens bankrupting our medical system, on murderous war machines fighting for oil and your oligarchy's pet projects in far off places. All so you maintain your puny forms of power and sleep better at night.

Industries which have the bad fortune to deal directly with the public—especially where the public’s total physical and mental welfare are one’s responsibility for periods of from an hour to three or four days at a stretch—will always be fair game for public abuse.

If a fairly substantial percentage of the money you and I work hard for is to be given to people too lazy to drag their arses out of bed at six o’clock in the morning and put in a shift, then we need assurance that they’re not spending our money on booze and drugs.

one way in which severe sociopaths do have a certain, frightening type of empathy. It is the empathy of the predator. A tiger stalking his prey must have an ability to sense the prey’s fear, or at least to be aware of the small signs of that fear (Malancharuvil 2012). The tiger is “empathic” with its prey, but not sympathetic or caring. Successful sociopaths are like that. They are closely attuned to their victim’s emotional state. Does the victim buy what the sociopath is selling? Does he need false reassurance, a compliment on his intelligence or appearance, a lying promise, or a friendly gesture to keep him thinking the sociopath is honorable? The successful sociopath’s predatory “empathy” reflects a definite perceptive acumen, making him a genius at manipulation. When this works, it produces a disastrous trust in him. Yet, like the tiger, he is unconcerned about the welfare of his target.

A single person hadn’t the mental equipment to take on the problems of another and maintain the same degree of excellence, Tom thought. Then Tom reflected that his own welfare was tied up with Jonathan’s after all, and if Jonathan cracked up—but Tom couldn’t imagine Jonathan saying to anyone that Tom had been on the train with him, helping him.

As the U.S. deindustrialized and the welfare state was gutted (a process that started in the 1970s), the solution to the problem of what to do with the unemployed people who had migrated to cities to become industrial workers—as well as the mentally ill people housed in hospitals that were shutting down en masse—was racialized mass incarceration.

This is the real work of woman of color feminism: to resist acquiescence to fatality and guilt, to become warriors of conscience and action who resist death in all its myriad manifestations: poverty, cultural assimilation, child abuse, motherless mothering, gentrification, mental illness, welfare cuts, the prison system, racial profiling, immigrant and queer bashing, invasion and imperialism at home and at war. To fight any kind of war, Kahente Horn-Miller writes. "The Biggest single requirement is fighting spirit." I thought much of this as I read Colonize This! since this collection appears in print at a time of escalating world-wide war--In Colombia, Afghanistan, Palestine. But is there ever a time of no-war for women of color? Is there ever a time when our home (our body, our land of origin) is not subject to violent occupation, violent invasion? If I retain any image to hold the heart-intention of this book, it is found in what Horn-Miller calls the necessity of the war dance. This book is one rite of passage, one ceremony of preparedness on the road to consciousness, on the "the war path of greater empowerment.

Looking back to [Christendom's] youth, we recall the emotional stirrings, the deep sense of Christian purpose, when a temple, say, challenged the existing social order... Where is our Christian duty, our Christian aim? We do not know, we cannot say. Yet our ignorance and silence are certainly not due to the fact that the welfare state has made Christian thinking out of date and irrelevant. The reason we have nothing to say to the contemporary situation is that we have not been thinking about the contemporary situation. We stopped thinking about these things long ago. We stopped thinking Christianly outside the scope of personal morals and personal spirituality. We got into the habit of stepping out of our Christian garments whenever we stepped mentally into the field of social and political life. Becuase the subject was social or political, we left all of our well-tried and well-grounded Christian concepts behind us, and adopted the vocabulary of secularism. We put aside all talk of vocation, or God's providence, or man's spiritual destiny, and instead chattered with the rest about productivity, assembly line psychology, and deployment of personnel.

The search for happiness is one of the few actions in which human beings absolutely agree upon, though they may not agree on what it implies or how to find it. This quest for satisfaction emphasizes the creation of physical and mental boundaries that we would like to “privatize” for our welfare and security, trying to keep them unchanged in appearance and actions. That quest is ultimately insatiable and eventually results in more suffering and dissatisfaction

It is something radically different from them all. They [the statist individuals and parties] are out for battle and extol violence; liberalism, on the contrary, desires peace and the ascendancy of ideas. It is for this reason that all parties, however badly disunited they may otherwise be, form a united front against liberalism. The enemies of liberalism have branded it as the party of the special interests of the capitalists. This is characteristic of their mentality. They simply cannot understand a political ideology as anything but the advocacy of certain special privileges opposed to the general welfare. One cannot look on liberalism as a party of special interests, privileges, and prerogatives, because private ownership of the means of production is not a privilege redounding to the exclusive advantage of the capitalists, but an institution in the interest of the whole of society and consequently an institution that benefits everyone.

More often than not, the people around me weren’t simply deciding to give up. They were living in a culture of dependency that had been passed down from birth. My mother and grandmother gave in to the culture. And they expected me to figure out the best way to live on that same track, to game the system and not even try to escape. My friend Ben agrees. 'Most of the time, what you see in the housing projects are generations of families,' he says. 'People accustomed to this lifestyle. It becomes comfortable, so they don’t move away, and even their children stay and raise kids in the same environment.' In neighborhoods like the ones where Ben and I grew up, there is no perceived incentive to advance. After all, the checks for housing and the food stamps and assistance arrive every month. This is why the system must be reformed. Welfare should exist only for a certain period of time, unless you’re disabled and can’t physically work. It should not last for a generation or more. There are millions of jobs open, without enough people to fill them or, rather, without enough people who have the necessary skills and training. This is where the government should come in, providing incentives for real-world training and educating recipients about a life beyond government dependence.

I want to make it clear that I am not implying here that all housing issues can be solved through market solutions. Many cases of homelessness, for instance, particularly in affluent cities, stem from social welfare policies and require and immediate government action. It is important from the beginning to clearly separate emergency social welfare from housing policy. Too often, housing policy is conceived as an extension of social welfare applied to the middle class. In every large city, a small number of households - some may be one-person households - are unable to pay for their housing. They end up in the streets. These households may be permanently or temporarily disabled - physically or mentally - or may have experienced bad luck that results in long unemployment periods. It is certainly the duty of the government to provide a shelter for them as an emergency service. Once in an emergency shelter, social workers can identify those who are likely to be permanently unable to earn an income and then direct them toward a social housing shelter, where specialized staff will follow up on their case. Other homeless households may need only temporary help to find a job and a house they can afford before they rejoin the city's active population. The provision of homeless shelters is not part of housing policy, as it has little to do with supply and demand.

Kindness No Obligation (The Sonnet) Those who feel kindness is an obligation, Don't really feel but crawl as walking dead. Those who think society ain't their responsibility, Don’t think, they're just specimens of mental midget. Giants are those who lay themselves down, For the welfare of every single soul around. Intellect is a tool for, not a subject of, greatness and glory, The root of all greatness is a gentle heart unbound. Kindness is more than a trait, just like accountability, These things make a human out of an animal. Selfishness is more than a flaw, just like egotism, These things keep an animal from becoming human. Little selfishness is ok so long as your humanity is in charge. We've been animal long enough, now let's be giants on guard.

Black women are acting irresponsibly by giving birth to baby after baby out of wedlock. Most of these children are from different fathers as well. These irresponsible men simply roam like wild beasts in heat from one woman to another and impregnate as many as possible without regard for the women or their children, dodging accountability as they go. These foolish women allow themselves to be used by these sexual predators and continue to give birth to babies who grow up without fathers. And, with fathers ducking responsibility, the welfare system picks up the tab for a big percentage of these illegitimate children. The irresponsibility of black men and women is creating a cycle of poverty, mental disorders, and violence within the black community. This is not the result of white racism but immorality and the lack of character!

And among the things most odious to my mind is to find a man who enters upon a public office, under the sanction of the Constitution, and taking an oath to support the Constitution—the compact between the States binding each for the common defense and general welfare of the other—and retaining to himself a mental reservation that he will war upon the institutions and the property of any of the States of the Union. It is a crime too low to characterize as it deserves before this assembly. It is one which would disgrace a gentleman—one which a man with self-respect would never commit. To swear that he will support the Constitution, to take an office which belongs in many of its relations to all the States, and to use it as a means of injuring a portion of the States of whom he is thus an agent, is treason to everything that is honorable in man.

Although sociopathy always means a lack of empathy, there is one way in which severe sociopaths do have a certain, frightening type of empathy. It is the empathy of the predator. A tiger stalking his prey must have an ability to sense the prey’s fear, or at least to be aware of the small signs of that fear (Malancharuvil 2012). The tiger is “empathic” with its prey, but not sympathetic or caring. Successful sociopaths are like that. They are closely attuned to their victim’s emotional state. Does the victim buy what the sociopath is selling? Does he need false reassurance, a compliment on his intelligence or appearance, a lying promise, or a friendly gesture to keep him thinking the sociopath is honorable? The successful sociopath’s predatory “empathy” reflects a definite perceptive acumen, making him a genius at manipulation. When this works, it produces a disastrous trust in him. Yet, like the tiger, he is unconcerned about the welfare of his target.

Islamophobia doesn't disappear simply because you choose to close your eyes. Can you stand by a dehumanized muslim, against the bigoted barbarians of your own culture, and speak out at the top of your voice and conviction - I am a muslim, just as much as I am a christian - I am a muslim, just as much as I am a jew - I am a muslim, just as much as I am a buddhist - hindu - or atheist? Can you? Because, until every threat to the welfare of the dehumanized humans actually, genuinely, internally feels like a threat to your own family, no phobia will ever come to an end - no hatred will ever face demise. Till every culture, every country, every corner of the planet, becomes our own culture, our own country, our own home, there is no peace, there will never be peace. And this, my friend, is called practical divinity, practical sufism, practical nondualism, and practical humanism. Or better yet, this is the ism beyond all isms - this is the ism that concerns the life, laughter and loveliness of the entire humankind - this - is humanity.

The new black conservatives claim that transfer payments to the black needy engender a mentality of dependence which undercuts the value of self-reliance and of the solidity of the black poor family. They fail to see that the welfare state was a historic compromise between progressive forces seeking broad subsistence rights and conservative forces arguing for unregulated markets. Therefore it should come as no surprise that the welfare state possesses many flaws. The reinforcing of 'dependent mentalities' and the unsettling of the family are two such flaws. But simply to point out these rather obvious shortcomings does not justify cutbacks in the welfare state. In the face of high black unemployment, these cutbacks will not promote self-reliance or strong black families but will only produce even more black cultural disorientation and more devastated black households. This is so because without jobs or incentives to be productive citizens the black poor become even more prone toward criminality, drugs, and alcoholism- the major immediate symptoms of the pervasive black communal and cultural chaos.

It is unsurprising that social isolation or loneliness have been strongly associated with depression,18 suicide,19 anxiety,20 insomnia,21 fear and the perception of threat.22 It’s more surprising to discover the range of physical illnesses that they can cause or exacerbate. Dementia,23 altered brain function,24 high blood pressure, heart disease and strokes,25 lowered resistance to viruses,26 even accidents,27 are all more common among chronically lonely people. One study suggests that loneliness has a comparable impact on physical health to smoking fifteen cigarettes a day.28 The doctrine has also helped to create what some people describe as a spiritual void: when human life is conceived as a series of transactions, when relationships are recast in purely functional terms, when personal gain counts for everything and pro-social values for nothing, the sense of meaning and purpose is sucked from our lives. We find ourselves in a state of alienation, of anomie, an experience of dislocation that extends beyond the more immediate determinants of mental health. Our psychological and economic welfare depends on our connection with others. Of all the fantasies human beings entertain, the idea that we can go it alone is the most absurd, and perhaps the most dangerous. We stand together or we fall apart.

From working with black males for more than a dozen years, I can say with confidence that many black males are both lazy and irresponsible. This view isn't popular with problem profiteers who blame all black woes upon white racism or poverty, but it is true, nonetheless. The young men I work with represent just the tip of the iceberg of a far larger laziness problem within the black male population. The typical black male I work with has no work ethic, has little sense of direction in his life, is hostile toward whites and women, has an attitude of entitlement, and has an amoral outlook on life. He has no strong male role model in his life to teach him the value of hard work, patience, self-control, and character. He is emotionally adrift and is nearly illiterate-either because he dropped out of school or because he's just not motivated enough to learn. Many of the black males I've worked with have had a "don't give a damn" attitude toward work and life and believe that "white America" owes them a living. They have no shame about going on welfare because they believe whites owe them for past discrimination and slavery. This absurd thinking results in a lifetime of laziness and blaming, while taxpayers pick up the tab for individuals who lack character and a strong work ethic. Frequently, blacks who attempt to enter the workforce often become problems for their employers. This is because they also have an entitlement mentality that puts little emphasis on working hard to get ahead. They expect to be paid for doing little work, often show up late, and have bad attitudes while on the job. They're so sensitized to "racism" that they feel abused by every slight, no matter if it's intentional, unconscious, or even based in reality.

As I see it, the War on Drugs—more than any other government program or political initiative—gave rise to mass incarceration as defined above. Although the political dynamics that gave birth to the system date back to slavery, the drug war marked an important turning point in American history, one that cannot be measured simply by counting heads in prisons and jails. The declaration and escalation of the War on Drugs marked a moment in our past when a group of people defined by race and class was viewed and treated as the “enemy.” A literal war was declared on a highly vulnerable population, leading to a wave of punitiveness that permeated every aspect of our criminal justice system and redefined the scope of fundamental constitutional rights. The war mentality resulted in the militarization of local police departments and billions invested in drug law enforcement at the state and local levels. It also contributed to astronomical expenditures for prison building for people convicted of all crimes and the slashing of billions from education, public housing and welfare programs, as well as a slew of legislation authorizing legal discrimination against millions of people accused of drug offenses, denying them access to housing, food stamps, credit, basic public benefits, and financial aid for schooling. This war did not merely increase the number of people in prisons and jails. It radically altered the life course of millions, especially black men who were the primary targets in the early decades of the war. Their lives and families were destroyed for drug crimes that were largely ignored on the other side of town. Those who define “mass incarceration” narrowly, to include only individuals currently locked in prisons or jails, erase from public view the overwhelming majority of

MY DEAR MISS BROOKE,—I have your guardian's permission to address you on a subject than which I have none more at heart. I am not, I trust, mistaken in the recognition of some deeper correspondence than that of date in the fact that a consciousness of need in my own life had arisen contemporaneously with the possibility of my becoming acquainted with you. For in the first hour of meeting you, I had an impression of your eminent and perhaps exclusive fitness to supply that need (connected, I may say, with such activity of the affections as even the preoccupations of a work too special to be abdicated could not uninterruptedly dissimulate); and each succeeding opportunity for observation has given the impression an added depth by convincing me more emphatically of that fitness which I had preconceived, and thus evoking more decisively those affections to which I have but now referred. Our conversations have, I think, made sufficiently clear to you the tenor of my life and purposes: a tenor unsuited, I am aware, to the commoner order of minds. But I have discerned in you an elevation of thought and a capability of devotedness, which I had hitherto not conceived to be compatible either with the early bloom of youth or with those graces of sex that may be said at once to win and to confer distinction when combined, as they notably are in you, with the mental qualities above indicated. It was, I confess, beyond my hope to meet with this rare combination of elements both solid and attractive, adapted to supply aid in graver labors and to cast a charm over vacant hours; and but for the event of my introduction to you (which, let me again say, I trust not to be superficially coincident with foreshadowing needs, but providentially related thereto as stages towards the completion of a life's plan), I should presumably have gone on to the last without any attempt to lighten my solitariness by a matrimonial union. Such, my dear Miss Brooke, is the accurate statement of my feelings; and I rely on your kind indulgence in venturing now to ask you how far your own are of a nature to confirm my happy presentiment. To be accepted by you as your husband and the earthly guardian of your welfare, I should regard as the highest of providential gifts. In return I can at least offer you an affection hitherto unwasted, and the faithful consecration of a life which, however short in the sequel, has no backward pages whereon, if you choose to turn them, you will find records such as might justly cause you either bitterness or shame. I await the expression of your sentiments with an anxiety which it would be the part of wisdom (were it possible) to divert by a more arduous labor than usual. But in this order of experience I am still young, and in looking forward to an unfavorable possibility I cannot but feel that resignation to solitude will be more difficult after the temporary illumination of hope. In any case, I shall remain,     Yours with sincere devotion,      EDWARD CASAUBON

All this is but the reflection of the truth. Nothing but the one Brahman exists. ‘I am different from this’ is pure fancy: give it up, O Rama. The one self perceives itself within itself as the infinite consciousness. Therefore, there is no sorrow, no delusion, no birth (creation), nor creature: whatever is, is. Be free from distress, O Rama. Be free of duality; remain firmly established in the self, abandoning even concern for your own welfare. Be at peace within, with a steady mind. Let there be no sorrow in your mind. Rest in the inner silence. Remain alone, without self-willed thoughts. Be brave, having conquered the mind and the senses. Be desireless, content with what comes to you unsought. Live effortlessly, without grabbing or giving up anything. Be free from all mental perversions and from the blinding taint of illusion. Rest content in your own self. Thus, be free from all distress. Remain in an expansive state in the self, like the full ocean. Rejoice in the self by the self, like the blissful rays of the full moon. – Vasistha

The declaration and escalation of the War on Drugs marked a moment in our past when a group of people defined by race and class was viewed and treated as the 'enemy.' A literal war was declared on a highly vulnerable population, leading to a wave of punitiveness that permeated every aspect of our criminal justice system and redefined the scope of fundamental constitutional rights. The war mentality resulted in the militarization of local police departments and billions invested in drug law enforcement at the state and local levels. It also contributed to astronomical expenditures for prison building for people convicted of all crimes and the slashing of billions from education, public housing and welfare programs, as well as a slew of legislation authorizing legal discrimination against millions of people accused of drug offenses, denying them access to housing, food stamps, credit, basic public benefits, and financial aid for schooling. This war did not merely increase the number of people in prisons and jails. It radically altered the life course of millions, especially black men who were the primary targets in the early decades of the war. Their lives and families were destroyed for drug crimes that were largely ignored on the other side of town. Those who define 'mass incarceration' narrowly, to include only individuals currently locked in prisons or jails, erase from public view the overwhelming majority of people ensnared by the system. Twice as many people are on probation or parole in this country as are locked in literal cages. The United States has a staggering 2.3 million people in prison-a higher rate of incarceration than any country in the world-but it also has another 4.5 million people under state control outside of prisons, on probation or parole. More than 70 million Americans-over 20 percent of the entire U.S. population, overwhelming poor and disproportionately people of color-now have criminal records that authorize legal discrimination for life. The New Jim Crow was intended to help people see that it is a serious mistake to think of mass incarceration as simply a problem of too many people in prisons and jails. It is that, but it is also much, much more. Prison statistics barely begin to capture the enormity of this crisis. And yet for too many, the discussion begins and ends there.

All that becomes known of the course of events in War is usually very simple, and has a great sameness in appearance; no one on the mere relation of such events perceives the difficulties connected with them which had to be overcome. It is only now and again, in the memoirs of Generals or of those in their confidence, or by reason of some special historical inquiry directed to a particular circumstance, that a portion of the many threads composing the whole web is brought to light. The reflections, mental doubts, and conflicts which precede the execution of great acts are purposely concealed because they affect political interests, or the recollection of them is accidentally lost because they have been looked upon as mere scaffolding which had to be removed on the completion of the building. If, now, in conclusion, without venturing upon a closer definition of the higher powers of the soul, we should admit a distinction in the intelligent faculties themselves according to the common ideas established by language, and ask ourselves what kind of mind comes closest to military genius, then a look at the subject as well as at experience will tell us that searching rather than inventive minds, comprehensive minds rather than such as have a special bent, cool rather than fiery heads, are those to which in time of War we should prefer to trust the welfare of our women and children, the honour and the safety of our fatherland.

Why did I always do this? Put off taking care of my mental health and prioritize the welfare of everyone else above my own?

Evil-minded personas sponsor and let create terrorist groups for their goals, spending billions of the national treasure; thereupon, only to eliminate those groups and start new similar fields, again and again, wasting trillions of the state's resources. Isn't it a devilish mentality for a bloodshed game? - As a result, not welfare, but poverty, not love, but hatred, not peace, but violence wins and prevails.

the house, her adoptive family had her committed to a state mental institution. The State of Virginia sought to have her forcibly sterilized. The 8-to-1 majority decision was written by Justice Oliver Wendell Holmes, Jr., one of the most respected judges in American history. It reads like something out of Adolf Hitler’s Nazi manifesto, Mein Kampf. Which, in fact, was partly inspired by the American eugenics movement. Justice Holmes wrote: We have seen more than once that the public welfare may call upon the best citizens for their lives. It would be strange if it could not

Many of the verbal expressions that cause people to be detained on "mental health" grounds are — should be — protected speech. People who say things considered incomprehensible or illogical by the police or "mental health" workers are given ostensibly medical diagnoses and imprisoned for a limited time. That is, people who speak in a way those in authority disapprove of are punished, even if the speaker breaks no law. This blatant and often exercised limit on free speech is a "for your own good" exception to the First Amendment. There should be no such exception. But it is so woven into the fabric of American society and jurisprudence that virtually nobody objects. You can refuse a lifesaving treatment for cancer, but you cannot refuse to be jailed for saying something like, "I am Jesus" to the police when they are doing a "welfare check," a euphemism if there ever was one.

In his book Risk Savvy (2014), the German psychologist Gerd Gigerenzer refers to this mental process as ‘Defensive Decision-Making’ – making a decision which is unconsciously designed not to maximise welfare overall but to minimise the damage to the decision maker in the event of a negative outcome. Much human behaviour that is derided as ‘irrational’ is actually evidence of a clever satisficing instinct – repeating a past behaviour or copying what most other people do may not be optimal, but is unlikely to be disastrous. We are all descended from people who managed to reproduce before making a fatal mistake, so it is hardly surprising that our brains are wired this way.

politically correct claptrap for ‘extremely messed up’. Most of the children in Jessie’s class were the product of appalling neglect, both mental and physical, and abuse, also both mental and physical. They were the children of alcoholics and drug-addicted parents, of parents who spent half their lives in jail, the rest of the time trying to spend their welfare on booze, weed and crystal meth. That was if they even had parents to speak of. Many of Jessie’s pupils were being reared by their grandparents; sad, tired, ill-equipped people whose hearts were in the right place, even if they did not have the wherewithal to help their grandchildren in ways other than to feed and house them. Jessie lifted a pop-up picture book from under a desk and slotted it into what they romantically called ‘the library’, though it was little more than two shelves of tattered books bought and

In America, criminal justice policies have become a second line of defense, if you will, against individuals whose development has not been adequately fostered by other societal institutions, like welfare, education, employment and job training, mental-health programs, and other social initiatives.

The Awakening Land" p613 If you made it easy for folks, it seemed like their hardihood had to pay for it. Didn't she know? Which one of her young ones was it she had raised the softest, done the most for, coaxed and prayed along, saved from bad things one time after the other? Wasn't it the same one that now could take life and his country the least and wanted to change God's world over from top to bottom? It was the same with sick folks, Sayward noticed. Once they had been taken care of too long, they got to feeling the world ought to be changed and softened , centered toward themselves.

A state with dirt and garbage, may not motivate cleaned until on the level of statehood that persuades elimination of its politics, media, religion, judiciary, ruling party, law, and secret agency preceptors mental dirt and garbage since that execute and penetrate a genesis of welfare and victory.

Dealing with a narcissist in a divorce is like dealing with a bully. The wear and tear you will experience when you try to protect your child’s emotional welfare will be significant. Even though you are mentally healthier than the narcissist, you can look unstable to the professionals involved in your case due to your reactions to the bully’s abusive behavior.

We should not err by regarding personal satisfaction, “happiness,” as the criterion for mental health. Mental health must be judged not only by the relative harmony that prevails within the human ego, but by the requirements of a civilized people for the attainment of the highest social values. If a child is “free of neurotic symptoms” but values his freedom from fear so highly that he will never in his lifetime risk himself for an idea or a principle, then this mental health does not serve human welfare. If he is “secure” but never aspires to anything but personal security, then this security cannot be valued in itself. If he is “well adjusted to the group” but secures his adjustment through uncritical acceptance of and compliance with the ideas of others, then this adjustment does not serve a democratic society. If he “adjusts well in school” but furnishes his mind with commonplace ideas and facts and nourishes this mind with the cheap fantasies of comic books, then what civilization can value the “adjustment” of this child? The highest order of mental health must include the freedom of a man to employ his intelligence for the solution of human problems, his own and those of his society. This freedom of the intellect requires that the higher mental processes of reason and judgment should be removed as far as possible from magic, self-gratification, and egocentric motives. The education of a child toward mental health must include training of the intellect. A child’s emotional well-being is as much dependent upon the fullest use of his intellectual capacity as upon the satisfaction of basic body needs. The highest order of mental health must include a solid and integrated value system, an organization within the personality that is both conscience and ideal self, with roots so deeply imbedded in the structure of personality that it cannot be violated or corrupted. We cannot speak of mental health in a personality where such an ethical system does not exist. If we employ such loose criteria as “personal satisfaction” or “adjustment to the group” for evaluating mental health, a delinquent may conceivably achieve the highest degree of personal satisfaction in the pursuit of his own objectives, and his adjustment to the group—the delinquent group—is as nicely worked out as you could imagine. Theoretically,

Richter compares the conditions of rat domestication with those now provided by the 'Welfare State'-ample food, no danger, no stress, uniform environment and climate, and so forth. But he notes that, under these seemingly favorable conditions, organic deterioration has taken place: a decrease in the size of the adrenal glands, which help the organism meet stress or fatigue and forfend certain diseases: while the thyroid gland, the regulator of metabolism, becomes less active. Not strangely, perhaps, the brains of the domestic rat, and perhaps their mental ability, are smaller. At the same time, the sex glands mature earlier, become bigger, show more activity, and result in a higher rate of fertility. How human!

Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will and anger. Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth and drowsiness. Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities. He cleanses his mind of uncertainty.

The materially reconstructed animal is immune to pain, free from our ability to inflict upon it (further) mental or physical cruelty or violence. Any guilt or concern about the animal's welfare - its confinement, its isolation from its own kind's social structures, and the enforced company of humans - troubles us no longer; the animal is "at rest," while simultaneously prepared to be continually at our behest. Modeled in glass, its eyes are incapable of any disturbingly accusatory stare.

The oppressed receive the euphemistic title of 'welfare recipients'. They are treated as individual cases, as marginal men who deviate from the general configuration of a 'good, organised, and just' society. The oppressed are regarded as the pathology of the healthy society, which must therefore adjust these 'incompetent and lazy' folk to its own patterns by changing their mentality. These marginals need to be 'integrated', 'incorporated' into the healthy society that they have 'forsaken'.

WHEN PEOPLE DISCOVER that there is such a thing as spirituality, they understandably feel as excited as did Columbus upon setting eyes on the shores of America. Spirituality affords them a broader vista than they ever considered possible. They suddenly realize that conventional society is designed—partly consciously but for the most part quite unconsciously—to prevent us from seeing our full potential as human beings. Conventional life primarily revolves around the pursuit of rather limited goals: physical comfort, material possessions, sex, emotional gratification, mental stimulation, and power. According to Hinduism, there are four legitimate pursuits to which we can dedicate our time and energy: (1) artha—material welfare, (2) kāma—physical, emotional, and intellectual satisfaction, (3) dharma—morality (notably, justice), and (4) moksha—spiritual fulfillment. Much, if not most, of conventional life falls into the categories of artha and kāma. Our civilization has invented countless ways to keep our attention focused on comfort and pleasure. Every year billions of dollars are spent in advertising to make sure that we keep up our consumption of material goods, whether we need them or not, and that we strive for a “comfortable” life. Dharma is pursued in a much more limited way. Our moral standards appear to be at an all-time low, which is in keeping with the Indic notion of the kali-yuga or dark age, which is expected to prevail upon Earth for many millennia more. By comparison, the contemporary New Age belief in the imminent upliftment of humankind, by magical fiat and without any effort at all, appears like a mere whimsical hope. We must acknowledge that American society in particular suffers from widespread injustice in the legal system and that litigation has become a way of life. If moral integrity is not high on our list of priorities, spiritual aspiration is almost entirely absent from our lives. Few people really understand what spirituality is, and fewer still actively pursue a spiritual path.

As the more intelligent and ambitious people moved out of the plateau the percentage of mental defectives relative to the total population rose sharply. Their low intelligence added to their employment woes, but their votes were as potent as those of the wealthiest merchants in the county seats. The doctors and Welfare workers were sympathetic to them—and it is difficult for one to be otherwise. When a man and his wife are unemployed and unemployable, public assistance is the only alternative to cold and starvation and they inevitably wind up on the relief rolls.

What's the point in having a government that cannot make food, housing, education and healthcare free to every citizen! Every citizen must ask this question - every statesperson must ask this question - every head of state must ask this question. This oughta be the prime directive of the government handbook.

We sat in good silence, for me relieved silence, watching the thick rush-hour traffic and the jammed streetcars -- all leaving us behind, leaving me feeling cast off and useless, remembering when I too hate somewhere to go, something to do.

When politics becomes idiocy of idiots, then hot and false speeches result in mental retardation instead of people's true welfare; it mirrors failure politicians of failure society. The enemies don't need to harm such self-harming society.

Thus, deactivating Facebook [for four weeks] increased our subjective well-being index by about 25–40 percent as much as standard psychological interventions [for depression and anxiety].

The day you will realize that leaders consider you a fool and repeat it everywhere, in their speeches; they stay only blaming, abusing with jealousy, hostility, and rivalry instead of welfare schemes, mutual coordination, national unity, knowledge, morals, and brotherhood. They spew their mental frustration based on egoism; they can neither be loyal to themselves nor the nation and state. On that day, your life and destiny will be bright.

We live in an age of shrinking responsibility. It’s not that it’s disappearing, but being transferred from citizens to government. The main vehicle of this transfer is the welfare state; welfare is condemning millions to a life devoid of responsibility – to a life of mental, spiritual, and material poverty.

We live in an age of shrinking responsibility. It’s not that it’s disappearing, but being transferred from citizens to government. The main vehicle of this transfer is the welfare state; welfare is condemning millions to a life devoid of responsibility – to a life of mental, spiritual, and material poverty.

The combination of the minimum principle, non-liability and herd mentality means that sooner or later all democracies will become welfare states that will establish increasingly totalitarian rules and ultimately run out of money.

True wellbeing is being satisfied with yourself, not having it all sorted.

This is what conservatives have spawned with their welfare cuts and their indifference to the plight of those not like themselves, say my colleagues at the university. This is what liberals have spawned with their fostering of the victim mentality and their indifference to the traditional values of hard work and family, my father used to tell his cheering audiences. In my sour moments, it strikes me that both sides seem much more interested in winning the argument than in alleviating these women's suffering.

Cadmus.—It is not on account of the serpent I boast myself a greater benefactor to Greece than you. Actions should be valued by their utility rather than their éclat. I taught Greece the art of writing, to which laws owe their precision and permanency. You subdued monsters; I civilised men. It is from untamed passions, not from wild beasts, that the greatest evils arise to human society. By wisdom, by art, by the united strength of civil community, men have been enabled to subdue the whole race of lions, bears, and serpents, and what is more, to bind in laws and wholesome regulations the ferocious violence and dangerous treachery of the human disposition. Had lions been destroyed only in single combat, men had had but a bad time of it; and what but laws could awe the men who killed the lions? The genuine glory, the proper distinction of the rational species, arises from the perfection of the mental powers. Courage is apt to be fierce, and strength is often exerted in acts of oppression. But wisdom is the associate of justice. It assists her to form equal laws, to pursue right measures, to correct power, protect weakness, and to unite individuals in a common interest and general welfare. Heroes may kill tyrants, but it is wisdom and laws that prevent tyranny and oppression. The operations of policy far surpass the labours of Hercules, preventing many evils which valour and might cannot even redress. You heroes consider nothing but glory, and hardly regard whether the conquests which raise your fame are really beneficial to your country. Unhappy are the people who are governed by valour not directed by prudence, and not mitigated by the gentle arts!

In extensive research, Cuddy, Fiske, and Glick found there were some groups people tended to respond to with a low degree of both warmth and competence (e.g., welfare recipients, homeless people, poor people, and Arabs). Others we may feel a high degree of warmth toward, but not see as very competent (e.g., the elderly and people with physical or mental disabilities). Still others we may see as very competent, but not feel very much warmth toward at all (e.g., Asians, rich people, and Jews). And finally, there are those for whom we feel a high level of warmth, and a high level of competence (e.g., housewives, Christians, middle-class Americans). How we feel about each of these groups might yield very different behaviors.

Ironically, belief in a just world can get in the way of actual justice by leading people to victim-blame: The sexual assault victim “should have worn different clothes” or the welfare recipient “is just lazy.” Victims of circumstance

Sumitra helped her get up, and they proceeded ahead, finally reaching the hut. At the door, they heard Rama telling Bharata: “You cannot blame Our father for what has happened to Me nor can you blame mother Keikeyi. Neither can you blame yourself for all this. Destiny alone is solely responsible for everything in this world. Human beings are pawns at the hands of higher powers. My forest life, too, is destined by higher powers, Daiva (the hands of God). As far as the death of Our father is concerned, it is the act of time, kala kritha. When both destiny and time are not in Our hands, what purpose does blaming anyone serve? When tiny humans set certain expectations from life and the higher powers that control both destiny and time have contrary plans, there is a disturbance. The disturbance is never in the plans of higher powers but always in our mental expectations. The frustrated human tends to thrust the blame for his failed hopes on people who are just instruments of destiny and time. Bharata, don’t blame your holy mother because of the frustration of your expectations. And definitely don’t blame our respectable father for what has happened to Me. They are absolutely free to give any instruction for the welfare of their children. A son should neither analyze the orders of his parents nor criticize them. But more than anything else, never blame yourself. Align your expectations with higher plans. 16 Don’t ask Me to commit the sin of disobedience to My parents by returning to the kingdom.

There were times in my teens I was told not to work because it could jeopardize the government assistance our family was receiving. Even then, the idea was astonishing to me. Poverty and government dependence don’t just affect your bank account. Eventually, they come to affect your mind. You make decisions you normally wouldn’t make because you’re trying to survive. Your mental state can become extremely limiting. You see nothing but what’s in front of you. And when what’s in front of you is a politician with another handout, watch out.

Worst of all, the release of the Pentagon Papers and the Watergate scandal had demonstrated that a cynical mentality of advertising and public relations—so central in persuading Americans to desire more and more in a nightmarish pattern of meaningless consumerism—had invaded the realm of politics like some lethal disease. For government officials, the falsity of image-making was now taking precedence over actual facts, problem solving, and a genuine attention to the public welfare, leading first to lying and then, inevitably, to criminality. Politics was becoming theater, and theater had no place in politics. Arendt reached for an analogy familiar to her. Totalitarian governments, she said, were willing to kill millions to conceal unpleasant facts. The United States was a long way from that: the manipulation of public opinion, not terror, was Washington’s way of hiding the truth. But the signs were not good; the country was on a road to perdition. A “stab-in-the-back” theory, used so effectively by the Nazis to vanquish their enemies, was already developing with regard to Vietnam. And unless the docile, materialist-minded citizenry woke up to the true realities and demanded real solutions to real problems, instead of trying to escape into “images, theories and sheer follies,” far greater troubles lay in store. She believed the country might be at a turning point in its history. The handwriting was on the wall. The chickens were coming home to roost.

We think that research into willpower and self-control is psychology’s best hope for contributing to human welfare. Willpower lets us change ourselves and our society in small and large ways. As Charles Darwin wrote in The Descent of Man, “The highest possible stage in moral culture is when we recognize that we ought to control our thoughts.” The Victorian notion of willpower would later fall out of favor, with some twentieth-century psychologists and philosophers doubting it even existed. Baumeister himself started out as something of a skeptic. But then he observed willpower in the laboratory: how it gives people the strength to persevere, how they lose self-control as their willpower is depleted, how this mental energy is fueled by the glucose in the body’s bloodstream. He and his collaborators discovered that willpower, like a muscle, becomes fatigued from overuse but can also be strengthened over the long term through exercise. Since Baumeister’s experiments first demonstrated the existence of willpower, it has become one of the most intensively studied topics

Ironically, the devaluation of parenthood coincides with a belated movement to return to the family functions it has surrendered to the apparatus of organized therapy and tuition. Rising rates of crime, juvenile delinquency, suicide, and mental breakdown have finally convinced many experts, even many welfare workers, that welfare agencies furnish a poor substitute for the family. Dissatisfaction with the results of socialized welfare and the growing expense of maintaining it now prompt efforts to shift health and welfare functions back to the home.

Eugenics has become a dirty word in popular culture because of its excesses in the early twentieth century, including forced sterilization laws in the USA and Germany (which were applied to the ‘feebleminded’ but sometimes also to epileptics and even sexual deviants). But a lot of the criticism of eugenics conflates what Galton and many modern academics in bioethics mean by ‘eugenics’ with how the Nazis misused it [...] Moral grandstanding has become so common in connection with the word that journalists often use ‘eugenics’ to mean something like ‘unjust coercion of innocent parents’. But Galton and Darwin would have rejected this, and so should we. According to Leonard Darwin, Charles Darwin’s son and past president of the Eugenics Society of England, ‘Eugenics is the study of heredity as it may be applied to the betterment, mental and physical, of the human race’ [...] While people disagree about precisely which traits are worth promoting, what motivates eugenics is a concern that individual welfare depends in part on the average traits of a population, and that demographic trends matter to the extent that they influence the success or failure of entire populations.

She found that during the 1970s and 1980s dozens of developmental centers, mental hospitals, and sanatoriums were converted to prisons, and that, in some cases, the annexation of mental hospitals into penal institutions allowed states to preserve union jobs that “were important to the financial welfare” of their communities. As Parsons explained in her book From Asylum to Prison, conversations around mental health funding were part of a broader financial reallocation from health and welfare systems to the criminal legal system.

We want them to find fulfilment in their existence and that means meeting their higher needs of social connection and mental challenge through choice, novelty and problem solving with their family - whether those family members have two legs or four.

Adding enrichment to your dog's life is a good idea at any time but for more impact it can be used strategically to support contented family life. Providing different types of enrichment at different times of the day can encourage your dog to become excited and use their physical energy or can calm your dog down by using their mental energy.

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【V信83113305】：Tokyo Psychological Music Therapy Welfare College is a specialized institution in Japan dedicated to training professionals in music therapy and welfare services. Located in Tokyo, the college offers comprehensive programs that combine psychological knowledge, therapeutic techniques, and musical skills to support mental and emotional well-being. Students learn to design personalized music therapy sessions for diverse populations, including children, the elderly, and individuals with disabilities. The curriculum emphasizes hands-on experience, ethical practice, and interdisciplinary collaboration. With a focus on holistic care, the college prepares graduates to work in hospitals, schools, and community centers, promoting healing through the power of music. Its innovative approach reflects Japan’s commitment to integrating traditional and modern therapeutic methods for societal welfare.，办理東京心理音楽療法福祉専門学校大学毕业证-东京心理音乐疗法福祉专门学校, 高质東京心理音楽療法福祉専門学校东京心理音乐疗法福祉专门学校成绩单办理安全可靠的文凭服务, Offer(東京心理音楽療法福祉専門学校成绩单)东京心理音乐疗法福祉专门学校如何办理?, 东京心理音乐疗法福祉专门学校成绩单制作, 学历证书!学历证书东京心理音乐疗法福祉专门学校学历证书假文凭, 学历证书!東京心理音楽療法福祉専門学校学历证书东京心理音乐疗法福祉专门学校学历证书東京心理音楽療法福祉専門学校假文凭, 日本毕业证学历认证

【V信83113305】：Tokyo Psychological Music Therapy Welfare College is a specialized institution in Japan dedicated to the study and application of music therapy for mental health and well-being. Located in Tokyo, the college offers comprehensive programs that combine psychology, music, and welfare studies to train professionals in therapeutic techniques. Students learn to harness the healing power of music to address emotional, cognitive, and social needs, particularly for individuals with disabilities or mental health challenges. The curriculum emphasizes practical skills, research, and ethical practice, preparing graduates to work in hospitals, schools, and care facilities. With a focus on innovation and compassion, the college plays a vital role in advancing music therapy as a recognized therapeutic discipline in Japan. Its commitment to holistic care makes it a leader in the field.，定做东京心理音乐疗法福祉专门学校毕业证東京心理音楽療法福祉専門学校毕业证书毕业证, 100%学历東京心理音楽療法福祉専門学校毕业证成绩单制作, 高端東京心理音楽療法福祉専門学校东京心理音乐疗法福祉专门学校毕业证办理流程, 原版東京心理音楽療法福祉専門学校东京心理音乐疗法福祉专门学校毕业证办理流程, 日本买文凭办理东京心理音乐疗法福祉专门学校毕业证成绩单, 东京心理音乐疗法福祉专门学校毕业证東京心理音楽療法福祉専門学校毕业证学校原版100%一样, 原价-東京心理音楽療法福祉専門学校毕业证官方成绩单学历认证, 原版定制東京心理音楽療法福祉専門学校毕业证

【V信83113305】：Shizuoka University of Welfare, located in Shizuoka Prefecture, Japan, is a specialized institution dedicated to fostering professionals in social welfare, healthcare, and education. Established to address the growing demand for skilled caregivers and social workers, the university offers programs in nursing, psychology, and welfare studies, combining theoretical knowledge with practical training. Its curriculum emphasizes community engagement, preparing students to tackle societal challenges such as aging populations and mental health. With modern facilities and partnerships with local welfare organizations, the university provides hands-on learning opportunities. Shizuoka University of Welfare is committed to nurturing compassionate, competent professionals who contribute to improving quality of life and promoting inclusive, sustainable welfare systems in Japan and beyond.，挂科办理静冈福祉大学毕业证文凭, 静冈福祉大学毕业证制作, 【日本篇】静冈福祉大学毕业证成绩单, 办理静岡福祉大学静冈福祉大学毕业证文凭, 办静冈福祉大学毕业证静岡福祉大学-university, 静岡福祉大学学位证书办理打开职业机遇之门, 静岡福祉大学毕业证学历认证

【V信83113305】：Tokyo Welfare Professional Training School is dedicated to cultivating skilled professionals for Japan's vital social welfare sector. It offers specialized programs in areas such as caregiving, social work, and mental health support, addressing the growing needs of the country's aging population. The curriculum combines essential theoretical knowledge with hands-on practical training, ensuring graduates are not only qualified but also compassionate and competent. By equipping students with the expertise to provide high-quality care and support, the school plays a crucial role in strengthening the community's social safety net and improving the lives of vulnerable individuals.，一比一原版東京福祉専門学校东京福祉专门学校毕业证购买, 加急办東京福祉専門学校文凭学位证书成绩单gpa修改, 东京福祉专门学校毕业证成绩单-高端定制東京福祉専門学校毕业证, 原版定制东京福祉专门学校毕业证東京福祉専門学校毕业证书一比一制作, 网上补办东京福祉专门学校毕业证成绩单多少钱, 硕士东京福祉专门学校文凭定制東京福祉専門学校毕业证书, 在线办理东京福祉专门学校毕业证成绩单, 日本東京福祉専門学校东京福祉专门学校毕业证成绩单在线制作办理, 购买东京福祉专门学校毕业证

【V信83113305】：Nihon Fukushi University Chūō Fukushi Senmon Gakkō (Central Welfare Professional School) is a distinguished institution dedicated to excellence in social work and welfare education in Japan. Operating under the broader umbrella of the renowned Nihon Fukushi University, the school focuses intensely on cultivating highly skilled, compassionate professionals ready to address complex societal needs. Its practical, career-oriented curriculum provides students with deep theoretical knowledge and hands-on experience in fields like caregiving, mental health, and child welfare. By emphasizing real-world application and ethical practice, the school ensures its graduates are not only qualified but also deeply committed to supporting vulnerable populations and contributing to a more inclusive society. It is a vital training ground for the next generation of welfare experts.，极速办理日本福祉大学中央福祉専門学校日本福祉大学中央福祉专门学校毕业证书, 专业办理日本福祉大学中央福祉専門学校日本福祉大学中央福祉专门学校成绩单高质学位证书服务, 日本福祉大学中央福祉専門学校diploma安全可靠购买日本福祉大学中央福祉専門学校毕业证, 办理日本福祉大学中央福祉専門学校日本福祉大学中央福祉专门学校毕业证成绩单学历认证, 日本福祉大学中央福祉专门学校毕业证日本福祉大学中央福祉専門学校毕业证学校原版100%一样, 日本福祉大学中央福祉専門学校毕业证认证PDF成绩单, 日本福祉大学中央福祉专门学校毕业证书多少钱, 如何办理日本福祉大学中央福祉专门学校学历学位证

【V信83113305】：Tokyo Psychological Music Therapy Welfare College is a pioneering institution dedicated to training specialists in the therapeutic application of music. Located in Japan's dynamic capital, the school offers a comprehensive curriculum that blends rigorous academic study with profound practical experience. Students delve into the psychological foundations of music therapy, learning to design and implement interventions that address diverse client needs across healthcare, educational, and community settings. The program emphasizes a unique blend of Eastern and Western therapeutic philosophies, cultivating professionals who are not only clinically skilled but also deeply compassionate. By harnessing music's transformative power to heal and connect, graduates become vital contributors to societal well-being, promoting mental health and holistic recovery throughout their communities.，加急定制-東京心理音楽療法福祉専門学校学位证东京心理音乐疗法福祉专门学校毕业证书, 東京心理音楽療法福祉専門学校东京心理音乐疗法福祉专门学校毕业证最快且放心办理渠道, 東京心理音楽療法福祉専門学校-diploma安全可靠购买东京心理音乐疗法福祉专门学校毕业证, 原版東京心理音楽療法福祉専門学校东京心理音乐疗法福祉专门学校毕业证最佳办理流程, 哪里买東京心理音楽療法福祉専門学校东京心理音乐疗法福祉专门学校毕业证|東京心理音楽療法福祉専門学校成绩单, 100%办理东京心理音乐疗法福祉专门学校毕业证书, 原版定制東京心理音楽療法福祉専門学校东京心理音乐疗法福祉专门学校毕业证书, 東京心理音楽療法福祉専門学校文凭制作流程确保学历真实性, 制作文凭东京心理音乐疗法福祉专门学校毕业证東京心理音楽療法福祉専門学校毕业证书毕业证

【V信83113305】：Nihon Fukushi University Chubu Fukushi College is a specialized training school dedicated to building expert careers in social welfare. Located in Aichi Prefecture and affiliated with its parent university, it offers highly practical, hands-on programs that prepare students for immediate impact in fields like caregiving, mental health support, and medical welfare. The curriculum balances essential theoretical knowledge with extensive real-world training, ensuring graduates are not only qualified but also compassionate professionals. By focusing on the growing needs of an aging society, the college plays a vital role in developing the skilled, empathetic workforce crucial for supporting vulnerable community members and strengthening Japan's social welfare infrastructure.，学历证书!日本福祉大学中央福祉専門学校学历证书日本福祉大学中央福祉专门学校学历证书日本福祉大学中央福祉専門学校假文凭, 日本福祉大学中央福祉专门学校毕业证办理周期和加急方法, 日本福祉大学中央福祉専門学校-diploma安全可靠购买日本福祉大学中央福祉专门学校毕业证, 留学生买毕业证毕业证文凭成绩单办理, 日本福祉大学中央福祉专门学校毕业证日本福祉大学中央福祉専門学校毕业证学校原版100%一样, 日本福祉大学中央福祉専門学校-diploma安全可靠购买日本福祉大学中央福祉专门学校毕业证, 网络办理日本福祉大学中央福祉専門学校毕业证-日本福祉大学中央福祉专门学校毕业证书-学位证书, 日本福祉大学中央福祉専門学校diploma日本福祉大学中央福祉専門学校日本福祉大学中央福祉专门学校挂科处理解决方案

【V信83113305】：Japan's Kokoro Healthcare Welfare College offers specialized training for aspiring caregivers. It provides essential skills and knowledge in nursing, social welfare, and mental health support. The curriculum combines classroom learning with hands-on practice, preparing students to meet the needs of an aging society. Graduates are equipped to work in various settings, such as hospitals, nursing homes, and community centers. The school plays a vital role in addressing the growing demand for healthcare professionals in Japan.，加急定制-こころ医療福祉専門学校学位证心医疗福利专门学校毕业证书, 原版定制こころ医療福祉専門学校心医疗福利专门学校毕业证, 办理こころ医療福祉専門学校大学毕业证心医疗福利专门学校, 原装正版心医疗福利专门学校毕业证真实水印成绩单制作, 哪里买心医疗福利专门学校毕业证|Kokoro Medical and Welfare College成绩单, 1:1原版こころ医療福祉専門学校心医疗福利专门学校毕业证+こころ医療福祉専門学校成绩单, 心医疗福利专门学校本科毕业证, 心医疗福利专门学校挂科了怎么办？Kokoro Medical and Welfare College毕业证成绩单专业服务, こころ医療福祉専門学校diplomaこころ医療福祉専門学校心医疗福利专门学校挂科处理解决方案

【V信83113305】：Yokkaichi Welfare College in Japan is a specialized institution dedicated to training future professionals in the vital fields of care and welfare. It offers a range of practical programs, such as social work, nursing care, and mental health support, equipping students with the skills to assist the elderly and individuals with disabilities. The college's hands-on curriculum emphasizes real-world experience and compassion, preparing graduates to meet the growing demands of Japan's aging society. By fostering a deep sense of empathy and professional competence, the school plays a crucial role in strengthening the community's social welfare infrastructure.，100%收到-四日市福祉専門学校毕业证书四日市福祉专门学校毕业证, 四日市福祉专门学校毕业证书-一比一制作, Offer(四日市福祉専門学校成绩单)四日市福祉专门学校如何办理?, 四日市福祉专门学校挂科了怎么办？四日市福祉専門学校毕业证成绩单专业服务, 没-四日市福祉专门学校毕业证书四日市福祉専門学校挂科了怎么补救, 四日市福祉专门学校毕业证成绩单制作, 四日市福祉专门学校毕业证和学位证办理流程, 100%定制四日市福祉専門学校毕业证成绩单, 正版日本Yokkaichi Fukushi College毕业证文凭学历证书

【V信83113305】：Tokyo Psychological Music Therapy Welfare College is a specialized institution in Japan dedicated to training professionals in the fields of music therapy and welfare. Located in Tokyo, the college offers comprehensive programs that combine psychological knowledge, therapeutic techniques, and musical skills to support individuals with physical, emotional, and cognitive challenges. Students learn to design personalized therapy sessions using music as a healing tool, fostering relaxation, communication, and emotional expression. The curriculum emphasizes both theoretical foundations and practical experience, preparing graduates to work in hospitals, care facilities, and community centers. With a focus on holistic well-being, the college plays a vital role in advancing mental health care through innovative, music-based interventions. Its commitment to excellence makes it a leader in Japan's therapeutic education landscape.，日本東京心理音楽療法福祉専門学校毕业证仪式感|购买东京心理音乐疗法福祉专门学校学位证, 办理东京心理音乐疗法福祉专门学校毕业证, 学历证书!東京心理音楽療法福祉専門学校学历证书东京心理音乐疗法福祉专门学校学历证书東京心理音楽療法福祉専門学校假文凭, Offer(東京心理音楽療法福祉専門学校成绩单)东京心理音乐疗法福祉专门学校如何办理?, 想要真实感受東京心理音楽療法福祉専門学校东京心理音乐疗法福祉专门学校版毕业证图片的品质点击查看详解, 如何办理东京心理音乐疗法福祉专门学校学历学位证, 办理東京心理音楽療法福祉専門学校学历与学位证书投资未来的途径, 挂科办理東京心理音楽療法福祉専門学校东京心理音乐疗法福祉专门学校学历学位证

【V信83113305】：Tokyo Psychological Music Therapy Welfare College is a specialized institution in Japan dedicated to training professionals in the fields of music therapy and welfare. Located in Tokyo, the college offers comprehensive programs that combine psychological knowledge, therapeutic techniques, and musical skills to support mental and emotional well-being. Students learn to apply music as a healing tool for individuals with disabilities, elderly populations, and those facing psychological challenges. The curriculum emphasizes practical training, ensuring graduates are equipped to work in hospitals, care facilities, and community centers. With a focus on holistic care, the college fosters a deep understanding of human emotions and the transformative power of music. Its mission is to cultivate compassionate professionals who contribute to society through innovative therapeutic approaches.，東京心理音楽療法福祉専門学校文凭制作流程确保学历真实性, 東京心理音楽療法福祉専門学校东京心理音乐疗法福祉专门学校原版购买, fake 東京心理音楽療法福祉専門学校 degree, 办理東京心理音楽療法福祉専門学校学历与学位证书投资未来的途径, 制作文凭东京心理音乐疗法福祉专门学校毕业证-東京心理音楽療法福祉専門学校毕业证书-毕业证, 東京心理音楽療法福祉専門学校diploma安全可靠购买東京心理音楽療法福祉専門学校毕业证, 日本大学文凭定制专业服务认证, 制作文凭东京心理音乐疗法福祉专门学校毕业证-東京心理音楽療法福祉専門学校毕业证书-毕业证

【V信83113305】：Tokyo Psychological Music Therapy Welfare College is a specialized institution in Japan dedicated to training professionals in the field of music therapy and welfare. Located in Tokyo, the college offers comprehensive programs that combine psychological knowledge with therapeutic music techniques to support mental and emotional well-being. Students learn to apply music as a healing tool for individuals with disabilities, elderly patients, and those facing psychological challenges. The curriculum covers theory, practical skills, and fieldwork, ensuring graduates are well-prepared for careers in healthcare, education, and social welfare. With a focus on innovation and compassion, the college fosters a nurturing environment where students develop both technical expertise and empathy. It plays a vital role in advancing music therapy as a recognized profession in Japan and beyond.，东京心理音乐疗法福祉专门学校毕业证, 办东京心理音乐疗法福祉专门学校毕业证学位证书文凭认证-可查, 原版复刻日本东京心理音乐疗法福祉专门学校毕业证办理成绩单修改, 東京心理音楽療法福祉専門学校文凭制作, 如何办理东京心理音乐疗法福祉专门学校学历学位证, 学历证书!東京心理音楽療法福祉専門学校学历证书东京心理音乐疗法福祉专门学校学历证书東京心理音楽療法福祉専門学校假文凭, Offer(東京心理音楽療法福祉専門学校成绩单)東京心理音楽療法福祉専門学校东京心理音乐疗法福祉专门学校如何办理?

【V信83113305】：Japan University of Social Welfare is a prestigious institution dedicated to fostering professionals in social welfare and related fields. Located in Kawasaki, Kanagawa, it offers undergraduate and graduate programs focusing on social work, child welfare, and disability support. The university emphasizes practical training, equipping students with hands-on experience through internships and community engagement. Its curriculum integrates theory and practice, preparing graduates to address complex social issues in Japan’s aging society. With a strong commitment to social justice, the institution collaborates with local governments and NGOs to promote inclusive policies. Research initiatives explore topics like elder care, mental health, and family support, contributing to national welfare advancements. The university’s alumni network plays a vital role in shaping Japan’s social welfare landscape.，哪里买日本社会事业大学毕业证|日本社会事業大学成绩单, 日本社会事業大学毕业证文凭-日本社会事业大学毕业证, 正版日本社会事业大学学历证书学位证书成绩单, 办理日本社会事業大学日本社会事业大学成绩单高质量保密的个性化服务, 日本社会事业大学留学成绩单毕业证, 学历证书!日本社会事業大学学历证书日本社会事业大学学历证书日本社会事業大学假文凭, 日本社会事業大学学位证毕业证, 挂科办理日本社会事业大学毕业证文凭, 日本社会事業大学学位定制

【V信83113305】：Japan University of Social Welfare is a specialized institution dedicated to training professionals in social work and welfare. Located in Niigata, it offers programs focused on social welfare, psychology, and caregiving, aiming to address societal challenges like aging populations and mental health. The university emphasizes practical training, fostering hands-on experience through fieldwork and community engagement. Its curriculum combines theoretical knowledge with real-world applications, preparing graduates to support vulnerable groups effectively. With a strong commitment to social justice, the university collaborates with local organizations to promote inclusive policies. As Japan faces demographic shifts, the institution plays a vital role in shaping compassionate, skilled professionals who contribute to a more equitable society.，日本日本社会事業大学毕业证仪式感|购买日本社会事業大学日本社会事业大学学位证, 日本学位证毕业证, Nihon Social Work University日本社会事业大学毕业证制作代办流程, 日本社会事業大学学位证书办理打开职业机遇之门, 哪里买日本社会事业大学毕业证|日本社会事業大学成绩单, 购买日本社会事業大学毕业证, 日本社会事业大学-Nihon Social Work University大学毕业证成绩单

First, there is nothing either intrinsically right or intrinsically wrong about liberty or slavery, democracy or autocracy, freedom of action or complete regimentation. It seems to us, however, that the greatest measure of happiness and of well-being for the greatest number of entities, and therefore the optimum advancement toward whatever sublime Goal it is toward which this cycle of existence is trending in the vast and unknowable Scheme of Things, is to be obtained by securing for each and every individual the greatest amount of mental and physical freedom compatible with the public welfare.