Workshop Important Quotes

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

Another response to racism has been the establishment of unlearning racism workshops, which are often led by white women. These workshops are important, yet they tend to focus primarily on cathartic individual psychological personal prejudice without stressing the need for corresponding change in political commitment and action. A woman who attends an unlearning racism workshop and learns to acknowledge that she is racist is no less a threat than one who does not. Acknowledgment of racism is significant when it leads to transformation.

Dynasties and thrones are not half so important as workshops, farms and factories. Rather we may say that dynasties and thrones, and even provisional governments, are good for anything exactly in proportion as they secure fair play, justice and freedom to those who labour.” – John Mitchell, 1848

A couple people seem to be reticent about the term ‘study,’ but is there a way to be in the undercommons that isn’t intellectual? Is there a way of being intellectual that isn’t social? When I think about the way we were using the term ‘study,’ I think we were committed to the idea that study is what you do with other people. It’s talking and walking around with other people, working, dancing, suffering, some irreducible convergence of all three, held under the name of speculative practice. The notion of a rehearsal – being in a kind of workshop, playing in a band, in a jam session, or old men sitting on a porch, or people working together in a factory – there are these various modes of activity. The point of calling it ‘study’ is to mark that the incessant and irreversible intellectuality of these activities was already there. These activities aren’t ennobled by the fact that we now say, ‘oh, if you did these things in a certain way, you could be said to be have been studying.’ To do these things is to be involved in a kind of common intellectual practice. What’s important is to recognize that that has been the case – because that recognition allows you to access a whole, varied, alternative history of thought.

What is important to Aristotle is that what you feel can teach you what you think. Emotion is intelligent.

If medical practitioners wanted to save lives,” said Baxter, “instead of making money out of them, they would unite to prevent diseases, not work separately to cure them. The cause of most illness has been known since at least the sixth century before Christ, when the Greeks made a goddess of Hygiene. Sunlight, cleanliness and exercise, McCandless! Fresh air, pure water, a good diet and clean roomy houses for everyone, and a total government ban on all work which poisons and prevents these things.” “Impossible, Baxter. Britain has become the industrial workshop of the world. If social legislation arrests the profits of British industry our worldwide market will be collared by Germany and America and thousands would starve to death. Nearly a third of Britain’s food is imported from abroad.” “Exactly! So until we lose our worldwide market British medicine will be employed to keep a charitable mask on the face of a heartless plutocracy.

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This is always always always what she wished a bazaar to be. Demre, proudly claiming to be the birthplace of Santa Claus, was direly lacking in workshops of wonder. Small corner stores, an understocked chain supermarket on the permanent edge of bankruptcy and a huge cash and carry that serviced the farms and the hotels squeezed between the plastic sky and the shingle shore. Russians flew there by the charter load to sun themselves and get wrecked on drink. Drip irrigation equipment and imported vodka, a typical Demre combination. But Istanbul; Istanbul was the magic. Away from home, free from the humid claustrophobia of the greenhouses, hectare after hectare after hectare; a speck of dust in the biggest city in Europe, anonymous yet freed by that anonymity to be foolish, to be frivolous and fabulous, to live fantasies. The Grand Bazaar! This was a name of wonder. This was hectare upon hectare of Cathay silk and Tashkent carpets, bolts of damask and muslin, brass and silver and gold and rare spices that would send the air heady. It was merchants and traders and caravan masters; the cornucopia where the Silk Road finally set down its cargoes. The Grand Bazaar of Istanbul was shit and sharks. Overpriced stuff for tourists, shoddy and glittery. Buy buy buy. The Egyptian Market was no different. In that season she went to every old bazaar in Sultanahmet and Beyoğlu. The magic wasn’t there.

Craft is about who has the power to write stories, what stories are historicized and who historicizes them, who gets to write literature and who folklore, whose writing is important and to whom, in what context. This is the process of standardization. If craft is teachable, it is because standardization is teachable. These standards must be challenged and disempowered. Too often craft is taught only as what has already been taught before.

One of my writing students sent me an article about Kincaid in The New York Times: “I’m not writing for anyone at all,” Ms. Kincaid said. “I’m writing out of desperation. I felt compelled to write to make sense of it to myself—so I don’t end up saying peculiar things like ‘I’m black and I’m proud.’ I write so I don’t end up as a set of slogans and clichés.” That is exactly what writing is supposed to do—take us into the real texture of life—no generalizations. Why did I assign Kincaid’s book to my Taos workshop? I guess I hoped people would make a leap from Antigua to my hometown. Yes, the mountains are gorgeous and we have a rich tricultural society. We don’t have the same problems as Antigua, but I wanted my students to be more than casual tourists buying tee-shirts and dripping with turquoise. I wanted them to look deeper. Understanding engenders care. I wanted them to care about Taos. But something else, too. I wanted them to experience that passion and vision are as important to nonfiction as to fiction, that nonfiction can be as much an act of imagination and exploration and discovery as fiction or poetry—and that exciting language is part of its power.

When Harville awakened, he looked at the same scene with a loud and appreciative exclamation. I was tempted to explain to him that I had already seen the beautiful view and was now working on an important email. But I recalled the “Still Face” video and moved to the window to join Harville’s enthusiasm for the rising sun and shining beach, rather than be a still face. If I had not joined him, his excitement would have had no echo. The power of this experience led us to include it as a technique we recommend to couples in our workshops and therapy, to cultivate curiosity and wonder by echoing the joy (or the sadness) in their partners. THE

the mystery was far from solved. Nobody understood why heparin—which is made from the mucosal lining of pig intestines, most of which come from China—was suddenly making patients sick. In February 2008, the FDA discovered the likely source of the contamination: a Chinese plant supplying crude heparin to Baxter. In a clerical blunder, the FDA had completely overlooked and failed to inspect the facility, Changzhou SPL, located about 150 miles west of Shanghai. Instead, it inspected and approved a plant with a similar-sounding name. Predictably, once FDA officials finally traveled to Changzhou in February 2008 to make an on-the-ground inspection, they found serious problems. The facility had dirty manufacturing tanks and no reliable method of removing impurities from heparin, and it acquired the crude heparin from workshops that had not been inspected. Chinese regulators were no help at all. A loophole in Chinese regulations allowed certain pharmaceutical plants to register as chemical plants, which made them subject to far less oversight. For U.S. congressional investigator David Nelson, whose committee was now immersed in the heparin crisis as well, the situation laid bare the “classically good reason to be suspect of production coming from any country that doesn’t have competent regulatory authority.” The FDA issued an import alert in March 2008, meaning that Changzhou SPL’s shipments would be stopped at the U.S. border. Though

Just because I, finite man, do not understand everything that God, the infinite, does is no reason to doubt God’s purpose. I may go into someone’s workshop and see all the tools and gadgets that are important to the man’s work. I may see laying on the table, for instance, a little tool that I can make nothing of and have no understanding of its purpose. But in the hands of the craftsman, that little tool has a well-defined purpose and does what it’s supposed to do. Just because the man’s worktable looks cluttered and as if everything is out of place does not mean in his mind there is not order and purpose. In the same regard, I am not going to accuse God of creating a lot of unnecessary things that have no purpose in God’s total scheme of things, just because I don’t understand them. I give you that

As it turned out, Sharpe was right. Cooperation succumbed to market forces, but even more to the war waged on it by the business classes. By 1887 the latter were determined to destroy the Knights, with their incessant boycotts, their strikes (sometimes involving hundreds of thousands), their revolutionary agitation, and their labor parties organized across the country. In the two years after the infamous Haymarket bombing in Chicago and the Great Upheaval of 1886, in which 200,000 trade unionists across the country went on a four-day-long strike for the eight-hour day but in most cases failed—partly because Terence Powderly, the leader of the Knights, who had always disliked strikes, refused to endorse the action and encouraged the Knights not to participate—capitalist repression swept the nation. Joseph Rayback summarizes: The first of the Knights’ ventures to feel the full effect of the post-Haymarket reaction were their cooperative enterprises. In part the very nature of such enterprises worked against them. The successful ventures became joint-stock corporations, the wage-earning shareholders and managers hiring labor like any other industrial unit. In part the cooperatives were destroyed by inefficient managers, squabbles among shareholders, lack of capital, and injudicious borrowing of money at high rates of interest. Just as important was the attitude of competitors. Railroads delayed the building of tracks, refused to furnish cars, or refused to haul them. Manufacturers of machinery and producers of raw materials, pressed by private business, refused to sell their products to the cooperative workshops and paralyzed operations. By 1888 none of the Order’s cooperatives were in existence.170

For the disciplined man, as for the true believer, no detail is unimportant, but not so much for the meaning that it conceals within it as for the hold it provides for the power that wishes to seize it. Characteristic is the great hymn to the 'little things' and to their eternal importance, sung by Jean Baptiste de La Salle, in his "Traité sur les obligations des freres des Ecoles chretienne" (Treaty on the obligations of the Brothers of the Christian Schools). The mystique of the everyday is joined here with the discipline of the minute. 'How dangerous it is to neglect little things. It is a very consoling reflection for a soul like mine, little disposed to great actions, to think that fidelity to little things may, by an imperceptible progress, raise us to the most eminent sanctity: because little things lead to greater . . . Little things; it will be said, alas, my God, what can we do that is great for you, weak and mortal creatures that we are. Little things; if great things presented themselves would we perform them! Would we not think them beyond our strength! Little things; and if God accepts them and wishes to receive them as great things! Little things; has one ever felt this? Does one judge according to experience? Little things; one is certainly guilty, therefore, of seeing them as such, one refuses them! Little things; yet it is they that in the end have made great saints! Yes, little things; but great motives, great feelings, great fervour, great ardour, and consequently great merits, great treasures, great rewards! (La Salle). The meticulousness of the regulations, the fussiness of the inspections, the supervision of the smallest fragment of life and of the body - will soon provide, in the context of the school, the barracks, the hospital or the workshop, a laicized content, an economic or technical rationality for this mystical calculus of the infinitesimal and the infinite.

Some years ago I saw a documentary on dying whose main theme was that people die as they lived. That was Jimmy. For five years, since he began undergoing operations for bladder cancer and even after his lung cancer was diagnosed, he continued the activities that he considered important, marching against crackhouses, campaigning against the demolition of the Ford Auditorium, organizing Detroit Summer, making speeches, and writing letters to the editor and articles for the SOSAD newsletter and Northwest Detroiter. In 1992 while he was undergoing the chemotherapy that cleared up his bladder cancer, he helped form the Coalition against Privatization and to Save Our City. The coalition was initiated by activist members of a few AFSCME locals who contacted Carl Edwards and Alice Jennings who in turn contacted us. Jimmy helped write the mission statement that gave the union activists a sense of themselves as not only city workers but citizens of the city and its communities. The coalition’s town meetings and demonstrations were instrumental in persuading the new mayor, Dennis Archer, to come out against privatization, using language from the coalition newsletter to explain his position. At the same time Jimmy was putting out the garbage, keeping our corner at Field and Goethe free of litter and rubbish, mopping the kitchen and bathroom floors, picking cranberries, and keeping up “his” path on Sutton. After he entered the hospice program, which usually means death within six months, and up to a few weeks before his death, Jimmy slowed down a bit, but he was still writing and speaking and organizing. He used to say that he wasn’t going to die until he got ready, and because he was so cheerful and so engaged it was easy to believe him. A few weeks after he went on oxygen we did three movement-building workshops at the SOSAD office for a group of Roger Barfield’s friends who were trying to form a community-action group following a protest demonstration at a neighborhood sandwich shop over the murder of one of their friends. With oxygen tubes in his nostrils and a portable oxygen tank by his side, Jimmy spoke for almost an hour on one of his favorite subjects, the need to “think dialectically, rather than biologically.” Recognizing that this was probably one of Jimmy’s last extended speeches, I had the session videotaped by Ron Scott. At the end of this workshop we asked participants to come to the next session prepared to grapple with three questions: What can we do to make our neighborhoods safe? How can we motivate people to transform? How can we create jobs?

CHALLENGES TO YOUNG POETS Invent a new language anyone can understand. Climb the Statue of Liberty. Reach for the unattainable. Kiss the mirror and write what you see and hear. Dance with wolves and count the stars, including the unseen. Be naïve, innocent, non-cynical, as if you had just landed on earth (as indeed you have, as indeed we all have), astonished by what you have fallen upon. Write living newspaper. Be a reporter from outer space, filing dispatches to some supreme managing editor who believes in full disclosure and has a low tolerance level for hot air. Write and endless poem about your life on earth or elsewhere. Read between the lines of human discourse. Avoid the provincial, go for the universal. Think subjectively, write objectively. Think long thoughts in short sentences. Don't attend poetry workshops, but if you do, don't go the learn "how to" but to learn "what" (What's important to write about). Don't bow down to critics who have not themselves written great masterpieces. Resist much, obey less. Secretly liberate any being you see in a cage. Write short poems in the voice of birds. Make your lyrics truly lyrical. Birdsong is not made by machines. Give your poem wings to fly to the treetops. The much-quoted dictum from William Carlos Williams, "No ideas but in things," is OK for prose, but it lays a dead hand on lyricism, since "things" are dead. Don't contemplate your navel in poetry and think the rest of the world is going to think it's important. Remember everything, forget nothing. Work on a frontier, if you can find one. Go to sea, or work near water, and paddle your own boat. Associate with thinking poets. They're hard to find. Cultivate dissidence and critical thinking. "First thought, best thought" may not make for the greatest poetry. First thought may be worst thought. What's on your mind? What do you have in mind? Open your mouth and stop mumbling. Don't be so open minded that your brains fall out. Questions everything and everyone. Be subversive, constantly questioning reality and status quo. Be a poet, not a huckster. Don't cater, don't pander, especially not to possible audiences, readers, editors, or publishers. Come out of your closet. It's dark there. Raise the blinds, throw open your shuttered windows, raise the roof, unscrew the locks from the doors, but don't throw away the screws. Be committed to something outside yourself. Be militant about it. Or ecstatic. To be a poet at sixteen is to be sixteen, to be a poet at 40 is to be a poet. Be both. Wake up and pee, the world's on fire. Have a nice day.

Most exciting, the growth mindset can be taught to managers. Heslin and his colleagues conducted a brief workshop based on well-established psychological principles. (By the way, with a few changes, it could just as easily be used to promote a growth mindset in teachers or coaches.) The workshop starts off with a video and a scientific article about how the brain changes with learning. As with our “Brainology” workshop (described in chapter 8), it’s always compelling for people to understand how dynamic the brain is and how it changes with learning. The article goes on to talk about how change is possible throughout life and how people can develop their abilities at most tasks with coaching and practice. Although managers, of course, want to find the right person for a job, the exactly right person doesn’t always come along. However, training and experience can often draw out and develop the qualities required for successful performance. The workshop then takes managers through a series of exercises in which a) they consider why it’s important to understand that people can develop their abilities, b) they think of areas in which they once had low ability but now perform well, c) they write to a struggling protégé about how his or her abilities can be developed, and d) they recall times they have seen people learn to do things they never thought these people could do. In each case, they reflect upon why and how change takes place. After the workshop, there was a rapid change in how readily the participating managers detected improvement in employee performance, in how willing they were to coach a poor performer, and in the quantity and quality of their coaching suggestions. What’s more, these changes persisted over the six-week period in which they were followed up. What does this mean? First, it means that our best bet is not simply to hire the most talented managers we can find and turn them loose, but to look for managers who also embody a growth mindset: a zest for teaching and learning, an openness to giving and receiving feedback, and an ability to confront and surmount obstacles. It also means we need to train leaders, managers, and employees to believe in growth, in addition to training them in the specifics of effective communication and mentoring. Indeed, a growth mindset workshop might be a good first step in any major training program. Finally, it means creating a growth-mindset environment in which people can thrive. This involves: • Presenting skills as learnable • Conveying that the organization values learning and perseverance, not just ready-made genius or talent • Giving feedback in a way that promotes learning and future success • Presenting managers as resources for learning Without a belief in human development, many corporate training programs become exercises of limited value. With a belief in development, such programs give meaning to the term “human resources” and become a means of tapping enormous potential.

Today I had a lively discussion with a merchant in Fez with a view to finding out what the Moors think of European civilization.... He was a fine man, about forty years old, with an honest and serious face, who had made business visits to the most important cities in Western Europe and had lived for a long time in Tangier, where he learnt Spanish.... I asked him therefore what kind of impression the large cities of Europe had made on him.... He looked hard at me and answered coldly: “Large streets, fine shops, beautiful palaces, good workshops, everything clean.” He gave the impression that with these words, he had mentioned everything in our countries that was worthy of praise. “Have you not found anything else in Europe that is beautiful and good?” I asked. He looked at me questioningly. “Is it possible,” I went on, “that an intelligent man like you, who has visited several countries so marvelously superior to your own can speak about them without astonishment, or at least without the emotion of a country boy who has seen the pasha’s palace? What can you possibly admire in the world? What sort of people are you? Who can possibly understand you?” “Perdone Usted”, he answered coldly, “it is for me to say that I cannot understand you. I have told you all the things which I consider to be better in Europe. What more can I say? Have I to say something that I do not believe to be true? I repeat that your streets are larger than ours, your shops finer, that you have workshops such as we do not have, and also rich palaces. That is all. I can only add one more thing: that you know more than we do, because you have many books, and read more.” I became impatient. “Do not lose patience, Caballero,” he said, “let us speak together calmly. Is not a man’s first duty honesty? Is it not honesty more than anything else that makes a man worthy of respect, and one country superior to another? Very well, then. As far as honesty is concerned, your countries are certainly not better than ours. That much I can say right away.” “Gently, gently!” I said, “Tell me first what you mean by honesty!” “Honesty in business, Caballero. The Moors, for example, sometimes cheat the Europeans in trade, but you Europeans cheat the Moors much more often.” “There must be a few cases,” I replied, in order to say something. “Casos raros?” he exclaimed angrily. “It happens every day! Proof: I go to Marseilles. I buy cotton. I choose a particular thread, give the exact reference number and brand-name, as well as the amount required. I ask for it to be sent, I pay, and I return home. Back in Morocco, I receive the cotton. I open the consignment, and take a look. I find the same number, the same brand-name, and a thread that is of one third the thickness! This is anything but good, and I lose thousands of francs! I rush to the consulate, but in vain. Another case: A merchant from Fez places an order in Europe for blue cloth, so many pieces, of such and such a length and breadth. He pays for it when the bargain is made. In due course he receives the cloth, opens the package, and checks the measurements. The first pieces are all right, those underneath are shorter, and those lowest down are half a meter too short! The cloth cannot be used for cloaks, and the merchant is ruined. . . . And so on and so on!

THE VISION EXERCISE Create your future from your future, not your past. WERNER ERHARD Erhard Founder of EST training and the Landmark Forum The following exercise is designed to help you clarify your vision. Start by putting on some relaxing music and sitting quietly in a comfortable environment where you won’t be disturbed. Then, close your eyes and ask your subconscious mind to give you images of what your ideal life would look like if you could have it exactly the way you want it, in each of the following categories: 1. First, focus on the financial area of your life. What is your ideal annual income and monthly cash flow? How much money do you have in savings and investments? What is your total net worth? Next . . . what does your home look like? Where is it located? Does it have a view? What kind of yard and landscaping does it have? Is there a pool or a stable for horses? What does the furniture look like? Are there paintings hanging in the rooms? Walk through your perfect house, filling in all of the details. At this point, don’t worry about how you’ll get that house. Don’t sabotage yourself by saying, “I can’t live in Malibu because I don’t make enough money.” Once you give your mind’s eye the picture, your mind will solve the “not enough money” challenge. Next, visualize what kind of car you are driving and any other important possessions your finances have provided. 2. Next, visualize your ideal job or career. Where are you working? What are you doing? With whom are you working? What kind of clients or customers do you have? What is your compensation like? Is it your own business? 3. Then, focus on your free time, your recreation time. What are you doing with your family and friends in the free time you’ve created for yourself? What hobbies are you pursuing? What kinds of vacations do you take? What do you do for fun? 4. Next, what is your ideal vision of your body and your physical health? Are you free of all disease? Are you pain free? How long do you live? Are you open, relaxed, in an ecstatic state of bliss all day long? Are you full of vitality? Are you flexible as well as strong? Do you exercise, eat good food, and drink lots of water? How much do you weigh? 5. Then, move on to your ideal vision of your relationships with your family and friends. What is your relationship with your spouse and family like? Who are your friends? What do those friendships feel like? Are those relationships loving, supportive, empowering? What kinds of things do you do together? 6. What about the personal arena of your life? Do you see yourself going back to school, getting training, attending personal growth workshops, seeking therapy for a past hurt, or growing spiritually? Do you meditate or go on spiritual retreats with your church? Do you want to learn to play an instrument or write your autobiography? Do you want to run a marathon or take an art class? Do you want to travel to other countries? 7. Finally, focus on the community you’ve chosen to live in. What does it look like when it is operating perfectly? What kinds of community activities take place there? What charitable, philanthropic, or volunteer work? What do you do to help others and make a difference? How often do you participate in these activities? Who are you helping? You can write down your answers as you go, or you can do the whole exercise first and then open your eyes and write them down. In either case, make sure you capture everything in writing as soon as you complete the exercise. Every day, review the vision you have written down. This will keep your conscious and subconscious minds focused on your vision, and as you apply the other principles in this book, you will begin to manifest all the different aspects of your vision.

Company Team Buildingis a tool that can help inside inspiring a team for that satisfaction associated with organizational objectives. Today?azines multi-cultural society calls for working in a harmonious relationship with assorted personas, particularly in global as well as multi-location companies. Business team building events strategies is a way by which team members tend to be met towards the requirements of the firm. They help achieve objectives together instead of working on their particular. Which are the benefits of company team building events? Team building events methods enhance conversation among co-workers. The huge benefits include improved upon morality as well as management skills, capacity to handle difficulties, and much better understanding of work environment. Additional positive aspects would be the improvements inside conversation, concentration, decision making, party problem-solving, and also reducing stress. What are the usual signs that reveal the need for team building? The common signs consist of discord or even hostility between people, elevated competitors organizations between staff, lack of function involvement, poor decision making abilities, lowered efficiency, as well as poor quality associated with customer care. Describe different methods of business team development? Company team development experts as well as person programs on ?working collaboratively? can supply different ways of business team building. An important method of business team building is actually enjoyment routines that want communication between the members. The favored activities are fly-fishing, sailing regattas, highway rallies, snow boarding, interactive workshops, polls, puzzle game titles, and so forth. Each one of these routines would help workers be competitive and hone their own side considering abilities. Just what services are offered by the team building events trainers? The majority of the coaches offer you enjoyable functions, coming from accommodation to be able to dishes and much more. The actual packages include holiday packages, rope courses, on-going business office video games, and also ice-breakers. Coaching fees would depend on location, number of downline, classes, and sophistication periods. Special discounts are available for long-term deals of course, if the quantity of associates will be higher. Name some well-known corporate team development event providers within the U.Utes. Several well-liked companies are Accel-Team, Encounter Based Studying Inc, Performance Supervision Organization, Team development Productions, The education Haven Incorporated, Enterprise Upwards, Group Contractors In addition, and Team development USA.If you want to find out more details, make sure you Clicking Here

In so many places, however, these issues were worked on with either spiritual disciplines, such as prayer, Bible study, and repentance, or in workshops that focused on the practical aspects of solving those problems. The spiritual and the practical were addressed, but not linked together with a biblical understanding. We decided to address our concerns in three ways. First, John and I wanted those responsible for helping people grow to know how the spiritual and the practical are linked. We wanted pastors to know, for example, how a small-group ministry that addresses people’s emotional problems is an important application of the doctrine of the church, not just a good idea from secular humanism. And we wanted those who were leading divorce recovery workshops, for example, to know the theology behind those practices, not only so they could defend them, but also so they could make sure that what they were doing was truly biblical. Second, we wanted those who were working with people to be aware of the things that deeply change people’s lives. We wanted them to know the processes involved and be able to gain skills in all of them, not just a few. Many do a great job in working with people in the things they have been exposed to, but, like us, have a longing to know more of what the Bible teaches about what makes people grow. Third, we wanted people who were growing to know not only how to grow, but that their growth was biblical growth. We wanted them to understand that “if you are getting better, it is because you are growing spiritually. You are doing what the Bible says to do.” People need not only to grow, but also to understand where that growth fits in to a larger picture of God’s plan for them and his plan of redemption. It is good to know that their growth is from him.

In the course of the vicious Gothic Wars of the mid-sixth century and their still more miserable aftermath, the last commercial workshops of book production folded, and the vestiges of the book market fell apart. Therefore, again almost inadvertently, monastic rules necessitated that monks carefully preserve and copy those books that they already possessed. But all trade with the papyrus makers of Egypt had long vanished, and in the absence of a commercial book market, the commercial industry for converting animal skins to writing surfaces had fallen into abeyance. Therefore, once again almost inadvertently, monastic rules necessitated that monks learn the laborious art of making parchment and salvaging existing parchment. Without wishing to emulate the pagan elites by placing books or writing at the center of society, without affirming the importance of rhetoric or grammar, without prizing either learning or debate, monks nonetheless became the principal readers, librarians, book preservers, and book producers of the Western world.

By the time of Galileo, whom Harari does not even mention, the idea that science should be useful had become a dominant idea of Western science. Galileo was very much in the natural magic tradition and was a prime example of a man of learning who was equally at home in the workshop as in the library—as is well-known, when he heard of the Dutch invention of the telescope he constructed one himself and ground his own lenses to do so. But Galileo was also enormously important in showing the crucial part that experiment had in the advancement of science.

In the workshops I run, I set aside the first hour to go over positioning concepts and definitions with the team. At a minimum, the team needs to be on the same page regarding: What positioning means and why it is important Which components make up a position and how we define each of those How market maturity and competitive landscape impact the style of positioning you choose for a product

First, the mind needs to dream. Dreams are absolutely crucial to healthy mental function. They’re a kind of workshop for the mind, helping us sort and store memories, make important connections, and process the emotional data of our lives.

Most importantly, he redlined any instance of me crying. The man I’d befriended in a writing workshop tried to delete my grief on the page. Redacting tears? That was a new one. I was dumbfounded. I didn’t accept those edits.

To do things differently, we need to perceive things differently. In discussing where we want to be, breakthrough ideas often come when people look at the world through a fresh lens. One of the most important design challenges I pose in this book is to make the processes and systems that surround us intelligible and knowable. We need to design microscopes, as well as microscopes, to help us understand where things come from and why: the life story of a hamburger, or time pressure, or urban sprawl. Equipped with a fresh understanding of why our present situations are as they are, we can better describe where we want to be. With alternative situations evocatively in mind, we can design our way from here to there. Macroscopes can help us understand complex systems, but our own eyes, unaided, are just as important. All over the world, alternative models of organizing daily life are being tried and tested right now. We just need to look for them. When Ezio Manzini ran design workshops in Brazil, China, and India to develop new design ideas for an exhibition about daily life, he encountered dozens of examples of new services for daily life he had never thought of before-and also new attitudes. In many different cultures, he discovered, "an obsession with things is being replaced by a fascination with events." Both young and old people are designing activities and environments in which energy and material consumption is modest and more people are used, not fewer, in the ways we take care of people, work, study, move around, find food, eat, and share equipment.12 In a less-stuff-more-people world, we still

Every time a new client hires me for a keynote, workshop, or coaching session, the first questions I ask them are, “What are the 3 top challenges your organization is dealing with? What are your goals? What problems would you like for me to help solve?” Using their own answers, I am able to design a program that is customized specifically around their needs. It takes the focus off of Susan and centers my complete attention toward making them feel important.

The most important pillar behind innovation and opportunity—education—will see tremendous positive change in the coming decades as rising connectivity reshapes traditional routines and offers new paths for learning. Most students will be highly technologically literate, as schools continue to integrate technology into lesson plans and, in some cases, replace traditional lessons with more interactive workshops. Education will be a more flexible experience, adapting itself to children’s learning styles and pace instead of the other way around. Kids will still go to physical schools, to socialize and be guided by teachers, but as much, if not more, learning will take place employing carefully designed educational tools in the spirit of today’s Khan Academy, a nonprofit organization that produces thousands of short videos (the majority in science and math) and shares them online for free. With hundreds of millions of views on the Khan Academy’s YouTube channel already, educators in the United States are increasingly adopting its materials and integrating the approach of its founder, Salman Khan—modular learning tailored to a student’s needs. Some are even “flipping” their classrooms, replacing lectures with videos watched at home (as homework) and using school time for traditional homework, such as filling out a problem set for math class. Critical thinking and problem-solving skills will become the focus in many school systems as ubiquitous digital-knowledge tools, like the more accurate sections of Wikipedia, reduce the importance of rote memorization. For children in poor countries, future connectivity promises new access to educational tools, though clearly not at the level described above. Physical classrooms will remain dilapidated; teachers will continue to take paychecks and not show up for class; and books and supplies will still be scarce. But what’s new in this equation—connectivity—promises that kids with access to mobile devices and the Internet will be able to experience school physically and virtually, even if the latter is informal and on their own time.

The University Student who accessed Joy I once asked several university students at a mindfulness workshop why they were so stressed. Below is a conversation I had with a young student: “Why do you get yourself so stressed out?” “Because I have so much work to do in order to pass my masters degree”, replied the student. “Is the degree important to you?” “Of course it’s important. If I pass, I’ll have the chance to work for a law firm and eventually become a junior partner”. “Why do you want to become a junior partner?” “So that I can work my way up the ladder, have more influence and earn a lot of money”. “Why do you want to have a lot of influence and earn a lot of money?” I asked. “If I have a lot of money and influence, I will have enough financial muscle to provide everything for my future wife and children.” “Do you have your own family yet?” “Not at the moment. I’m single but I want to prepare myself”, the student replied. “So, why do you want a partner and children?” “Because, I’ll feel complete and satisfied”, the student replied. “Do you mean that you will feel happier if you have all of these things?” “Yeah, that’s it! I want to be happy and feel good about myself. I want happiness”. “Why don’t you just decide to be happy right now rather than spending most of your time desperately hoping to find happiness in something that hasn’t happened yet? You can still create your own reality and meet your dream partner but you can start to feel happy now before you meet her”. This conversation helped the student to see the futility of booking appointments in the future to be happy, when he could consciously make that choice in the present moment and also that he would have a much better chance of attracting his dream career and partner if he was vibrating joy in the present moment. The wonderful realization of mindful living is that we do not need an excuse to be happy and serene. Being joyful comes as a result of being mindful. Nothing more is required from us apart from honouring the nowness of life. What a startling revelation!!

Let’s take a break from setting up Facebook to discuss the very important issues of sharing information and protecting your privacy. I’ve sat in on daylong workshops detailing how to tweak Facebook in such a way as to be as private as possible. I’ve read a multitude of magazine and newspaper articles listing countless tips on how to prevent overexposure while enjoying online social networking.

Next, comparing children to arrows in the hands of a warrior, Psalm 127:4-5 talks about how parents are to handle their offspring. Wise and skillful parents are to know their children, understand them, and carefully point them in the right direction before shooting them into the world. And, as you may have learned in an archery class, shooting an arrow straight and hitting a target is a lot harder in real life than it looks like in the movies or on TV. Likewise, godly and skillful parenting isn’t easy. The last section of today’s selection teaches the importance of the Lord’s presence in the home. • The Lord blesses a home that follows His ways (Psalm 128:1-2). • A wife who knows the Lord will be a source of beauty and life in the home (Psalm 128:3a). • With the Lord’s blessing, children will flourish like olive trees, which generously provide food, oil, and shelter (Psalm 128:3b). Ask yourself, What can I do to make the Lord’s presence more recognizable in our home? Or a more pointed question, What kind of steward am I being in my home? God has entrusted to you some very special people—your children. You will be held accountable for how you take care of them. But you’re not in it alone. God offers to walk with you today and always. He provides you with guidelines like those we looked at today, plus His wisdom and His love, to help you do the job and do it well.9 Prayer: Father God, forgive me for the ways I shortchange my children. Help me know how to slow down the pace of life. Help me stay very aware that my children will be with me for just a short time, and that how I treat them will affect them and their children’s lives too. Continue to teach me how to be the parent You want me to be. Amen.   Action: Give your child/children the gift of time—today and every day.   Today’s Wisdom: The Christian home is the Master’s workshop where the processes of character-molding are silently, lovingly, faithfully, and successfully carried on. —RICHARD M. MILNES

Now I’m incredibly conscious of the importance of a fair energy exchange to ensure that I am truly valuing and honoring the energy that I’m receiving—whether that’s a workshop, a beautiful meal, a massage, or anything. Another example of this was when I first started dating my husband. He wanted to read my e-book 12 Steps to Wellness, so I said I would e-mail it to him. He replied, “No, honey, I want to pay for it—I value you and your work, and I want to make that energetic exchange.” He also mentioned that if he didn’t pay for it he wouldn’t value it as much. There has to be an energetic exchange in order to truly value something.

Years back, when I was first learning about Marshall Rosenberg’s work, I attended a workshop where we learned to differentiate between needs and strategies. At the time, I was having a lot of conflict with a family member, and I asked the facilitator for help in understanding what this person’s needs might be when we get into arguments. “It seems to me that they feel a need to be right,” I said. “But everyone can’t be right,” the instructor explained. “Being right is a strategy . . . what might the need be?” After thinking more, I saw that maybe being right was this person’s way of feeling important, knowing that they matter, or feeling capable. Immediately, I felt more compassion toward them because I understood those needs. I have them, too. That experience was a powerful one for healing my family relationship, and I have seen similar changes happen when people use this way of thinking to understand and resolve financial conflicts.

of “to-do” behaviors (say please and thank you, be more patient, treat others with respect) have a more difficult time changing than those who focus on a few “must-stop” behaviors (stop sharing your opinion on everything, quit taking other people’s work for granted, don’t claim credit you don’t deserve). Even the simple injunction to “stop being a jerk” is often more effective than itemizing desirable behaviors to try out. Sally has also seen how the bias for action can undermine the ability of people to let go of behaviors that no longer serve them. A vivid example came during a recent client call about a leadership workshop she was scheduled to deliver. After she had sketched out the program, the head of the planning committee spoke up. “The most important thing is that your program should be immediately actionable,” she said. “We have a very proactive culture around here, so we want to make sure you give people plenty of to-dos. The ideal would be for participants to walk away with five new things they can do Monday morning.” Sally had heard such requests in the past and tried to accommodate them. But now she pushed back. She noted that in her experience the last thing most people in organizations need is five new things to do on Monday morning. With employees already overloaded, adding new items to

When you are workshopped, it is important to remember that you will not connect with everything that is said. You shouldn’t! Don’t listen to everything; don’t take every suggestion—trust your instincts. Think hard, though, about all the questions asked of you. Are you making your decisions consciously enough? Are there decisions you made subconsciously that turned out to be even better (or worse) than you expected? Don’t ever try to make your story into someone else’s story, or especially the group’s story. That will ruin what you love about your story and so will ruin your story. Part of being in a writing community is learning who is a good reader for your work, and how to incorporate suggestions into your own intentions and process. Also remember that while you might not like a suggestion, the most important thing about a critique might be simply its existence. The point remains that that part of your story might have tripped up this group of test readers, and if they are reading carefully, you can use that knowledge to find your own solution or even your own problem. Also remember that sometimes making a certain part of a story work isn’t about that part of the story, but about an earlier part, or a later part, or the whole thing, or the basic foundation. What is most important is to know that there’s still work to do and to be inspired to do it.

Dusk had fallen on December 1, 1955, when Rosa Parks, a tailor’s assistant, finished her long day’s work in a large department store in Montgomery, the capital of Alabama and the first capital of the Confederacy. While heading for the bus stop across Court Square, which had once been a center of slave auctions, she observed the dangling Christmas lights and a bright banner reading “Peace on Earth, Goodwill to Men.” After paying her bus fare she settled down in a row between the “whites only” section and the rear seats, according to the custom that blacks could sit in the middle section if the back was filled. When a white man boarded the bus, the driver ordered Rosa Parks and three other black passengers to the rear so that the man could sit. The three other blacks stood up; Parks did not budge. Then the threats, the summoning of the police, the arrest, the quick conviction, incarceration. Through it all Rosa Parks felt little fear. She had had enough. “The time had just come when I had been pushed as far as I could stand to be pushed,” she said later. “I had decided that I would have to know once and for all what rights I had as a human being and a citizen.” Besides, her feet hurt. The time had come … Rosa Parks’s was a heroic act of defiance, an individual act of leadership. But it was not wholly spontaneous, nor did she act alone. Long active in the civil rights effort, she had taken part in an integration workshop in Tennessee at the Highlander Folk School, an important training center for southern community activists and labor organizers. There Parks “found out for the first time in my adult life that this could be a unified society.” There she had gained strength “to persevere in my work for freedom.” Later she had served for years as a leader in the Montgomery and Alabama NAACP. Her bus arrest was by no means her first brush with authority; indeed, a decade earlier this same driver had ejected her for refusing to enter through the back door. Rosa Parks’s support group quickly mobilized. E. D. Nixon, long a militant leader of the local NAACP and the regional Brotherhood of Sleeping Car Porters, rushed to the jail to bail her out. Nixon had been waiting for just such a test case to challenge the constitutionality of the bus segregation law. Three Montgomery women had been arrested for similar “crimes” in the past year, but the city, in order to avoid just such a challenge, had not pursued the charge. With Rosa Parks the city blundered, and from Nixon’s point of view, she was the ideal victim—no one commanded more respect in the black community.

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asked a woman what factors she considered when buying a new pair of jeans. She didn’t hesitate to answer. She said, “Fit is my number-one factor.” I then asked her to tell me about the last time she bought a pair of jeans. She said, “I bought them on Amazon.” I asked, “How did you know they would fit?” She replied, “I didn’t, but they were a brand I liked, and they were on sale.” What’s the difference between her two responses? Her first response tells me how she thinks she buys a pair of jeans. Her second response tells me how she actually bought a pair of jeans. This is a crucial difference. She thinks she buys a pair of jeans based on fit, but brand loyalty, the convenience of online shopping, and price (or getting a good deal) were more important when it came time to make a purchase. This story isn’t unique. I’ve asked people these same two questions countless times in workshops. The purchasing factors often vary, but there is always a gap between the first answer and the second. These participants aren’t lying. We just aren’t very good at understanding our own behavior.

Beginning in 1973, Stanislav Grof, the Czech émigré psychiatrist who is one of the pioneers of LSD-assisted psychotherapy, served as scholar in residence at Esalen, but he had conducted workshops there for years before. Grof, who has guided thousands of LSD sessions, once predicted that psychedelics “would be for psychiatry what the microscope is for biology or the telescope is for astronomy. These tools make it possible to study important processes that under normal circumstances are not available for direct observation.

That meant my body was becoming convinced by my mind. It was no longer repeating the story that death is imminent unless we’re on full alert at 12:45. The same thing happened the following night. That’s a positive change! It’s important to love our bodies. So often when they don’t behave, by getting sick or developing patterns like insomnia, we want the problems to go away. We ignore them, deny them, suppress them, get mad at them, or medicate them. If instead we can strive to understand our bodies and accept them just the way they are, we open the door to healing. Carl Rogers, the great client-centered therapist of the 20th century, called this the paradox of growth: We need to love ourselves just the way we are, with all our problems and limitations. When we do that, we start to change. When your body knows it will be listened to, it can speak quietly. A little rumble here. A slight pain there. We hear the message and take care of its needs. When I teach live workshops, I often work with people who’ve been ignoring or even hating their bodies for many years. They aren’t attuned to the body’s messages. They aren’t picking up those subtle signals. When its soft communications are ignored, the body has to speak more loudly. The small pain might become arthritis. If ignored, it might become a full-fledged autoimmune disorder. So many people are at war with their bodies, trying to mute their messages with medication or addictive substances. Growth begins with self-love. Healing begins with self-acceptance, even when circumstances seem unacceptable. Practicing self-love lowers our stress levels and opens our awareness to the potential of our lives. Through that window of possibility, the love, peace, and beauty of the universe can shine.

Now I am incredibly conscious of the importance of a fair energy exchange to ensure that I am truly valuing and honoring the energy that I'm receiving – whether that's a workshop, a beautiful meal, a massage, or anything.

those in charge often thought married women were too much of a liability to take on important jobs. Married women had children and they took time off if their children were ill,

Even higher hopes were held for education as a product and protector of equality, especially in the light of the educational privileges of the elites. William Manning, the Billerica tavernkeeper, went to the heart of the matter: “Larning is of the greatest importance to the seport of a free government,” he wrote, “& to prevent this the few are always crying up the advantages of costly collages, national aca-dimyes & grammer schooles, in ordir to make places for men to live without work, & so strengthen their party. But are always opposed to cheep schools & woman schooles, the ondly or prinsaple means by which larning is spred amongue the Many.” This view, which was too strong for even the Jeffersonian press to print, anticipated the egalitarian thrust of the 1830s.

Here we not only use static security but also dynamic security,” he tells me. Static security is the traditional methodology of correctional facilities, made up of physical measures (high walls, alarm systems, bars) and also monitoring practices (cameras, observation, supervised visitation, cell and body searches, prisoner counts). Dynamic security, in contrast, is based in the interpersonal relationships and interactions between prisoners and prison employees. Høidal points to a prison officer and an inmate working together on a piece of furniture, the officer holding the base of a chair while the prisoner fits a leg onto it. “The relationship between staff and inmates is the most important part. “The prison officers and the prisoners are together all day,” Høidal explains. “Officers are in the workshops and in the living units, but everyone also eats meals together. They take leisure together. They do activities together.” In addition, 50 percent of the prison officers at Halden are female. And not one of them—male or female—is armed. “Knowing the inmates is the best security,” he continues. That way officers can be on alert if a man is behaving oddly—if he appears to be agitated or is becoming angry, they notice it, because they know that man. Know what it looks like when he is calm and know what it looks like when he begins to rev up.

I think it is absurd to have many privileged and institutionalized Western professors who have no firsthand experience with the colonial wound to give us lectures, workshops, or write about decolonizing this or that matter. Not everyone who shouts “decolonize, decolonize” is genuine, good intentioned, or most importantly, qualified to do so.

The use of capital punishment against Christians was an important feature of early Islamic history, but it was limited in its scope and aimed at two specific goals. The first was to establish the primacy of Islam and the Islamic character of the state at a moment when Muslims were dramatically outnumbered by their non-Muslim subjects. In this world, public executions had a performative function and were designed to instill obedience in the massive and potentially recalcitrant non-Muslim population. The second was to forge boundaries between groups at a time of unprecedented social and religious mixing. Indeed, Muslims and Christians interacted with each other in the most intimate of settings, from workshops and markets to city blocks and even marital beds. Not surprisingly, these interactions gave rise to overlapping practices, including behaviors that blurred the line between Christianity and Islam. To ensure that conversion and assimilation went exclusively in the direction of Islam, Muslim officials executed the most flagrant boundary-crossers, and Christians, in turn, revered some of these as saints.

The first was education. “The Knowledge nesecary for every freeman to have is A Knowledge of Mankind,” William Manning wrote in his tract, and “Larning is of the greatest importance to the seport of a free government,” but the tavernkeeper added that the few were “always crying up the advantages of costly collages, national acadimyes & grammer schools, in ordir to make places for men to live without work,” but were always opposed to “cheep schools and woman schools, the only or prinsaple means by which learning is spred amongue the Many.

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This is partly what makes the fragility of whiteness so damn dangerous. It ignores the personhood of people of color and instead makes the feelings of whiteness the most important thing. It happens in classes and workshops, board meetings and staff meetings, via email and social media, but it takes other forms, too. If Black people are dying in the street, we must consult with white feelings before naming the evils of police brutality. If white family members are being racist, we must take Grandpa's feelings into account before we proclaim our objections to such speech. If an organization's policies are discriminatory and harmful, that can only be corrected if we can ensure white people won't feel bad about the change. White fragility protects whiteness and forces Black people to fend for themselves.

Beginning in 1973, Stanislav Grof, the Czech émigré psychiatrist who is one of the pioneers of LSD-assisted psychotherapy, served as scholar in residence at Esalen, but he had conducted workshops there for years before. Grof, who has guided thousands of LSD sessions, once predicted that psychedelics “would be for psychiatry what the microscope is for biology or the telescope is for astronomy. These tools make it possible to study important processes that under normal circumstances are not available for direct observation.” Hundreds came to Esalen to peer through that microscope, often in workshops Grof led for psychotherapists who wanted to incorporate psychedelics in their practices. Many if not most of the therapists and guides now doing this work underground learned their craft at the feet of Stan Grof in the Big House at Esalen. Whether such work continued at Esalen after LSD was made illegal is uncertain, but it wouldn’t be surprising: the place is perched so far out over the edge of the continent as to feel beyond the reach of federal law enforcement. But at least officially, such workshops ended when LSD became illegal. Grof began teaching instead something called Holotropic Breathwork, a technique for inducing a psychedelic state of consciousness without drugs, by means of deep, rapid, and rhythmic breathing, usually accompanied by loud drumming. Yet Esalen’s role in the history of psychedelics did not end with their prohibition. It became the place where people hoping to bring these molecules back into the culture, whether as an adjunct to therapy or a means of spiritual development, met to plot their campaigns.

Write in order to achieve their best work »​Manage their ongoing development through regular self-assessment and reflection opportunities »​Pursue creative writing topics of their own choosing »​Experiment with narrative techniques most important to them »​Grow in confidence as writers

I spent the two and one-half months between my meeting with the Art Commission and the beginning of my actual mural work in soaking up impressions of the productive activities of the city. I studied industrial scenes by night as well as by day, making literally thousands of sketches of towering blast furnaces, serpentine conveyor belts, impressive scientific laboratories, busy assembling rooms; also of precision instruments, some of them massive yet delicate; and of the men who worked them all. I walked for miles through the immense workshops of the Ford, Chrysler, Edison, Michigan Alkali, and Parke-Davis plants. I was afire with enthusiasm. My childhood passion for mechanical toys had been transmuted to a delight in machinery for its own sake and for its meaning to man -- his self-fulfillment and liberation from drudgery and poverty. That is why now I placed the collective hero, man-and-machine, higher than the old traditional heroes of art and legend. I felt that in the society of the future as already, to some extent, that of the present, man-and-machine would be as important as air, water, and the light of the sun. This was the "philosophy," the state of mind in which I undertook my Detroit frescoes.

More important than any one new application is the new 'materials' concept itself. It marks a shift from concern with substances to concern with structures, a shift from artisan to scientist as man's artificer, a shift from chemistry to physics as the basic discipline, and a shift, above all, from the concrete experience of the workshop to abstract mathematics, a shift from starting with what nature provides to what man wants to accomplish. -The Age of Discontinuity, 1969

Here is a broader example of your Creative Workshop: I like being here, for I recognize the value and power of this time. I feel very good as I am here. And as I see myself, I see myself as a sort of total package, one that I know is of my own creating, and certainly one of my choosing. I’m full of Energy, tireless, really, moving through life experience with no resistance. I see myself gliding about in this picture of self, moving in and out of my car, in and out of buildings, in and out of rooms, in and out of conversations, and in and out of life experiences. I am flowing effortlessly, comfortably, and happily. I see myself attracting only those who are in harmony with my current intent. And I’m becoming more aware of what I desire. When I get into my vehicle and I’m moving to a place, I see myself arriving at that place healthy, refreshed, and on time, and prepared for whatever it is that I’m about to do there. I see myself dressed to perfection in just the manner I choose. And it’s nice to know that it does not matter what others are doing, or what others are thinking about what I’m doing. What is important is that I’m pleased with me. And as I see myself in this picture of self, I certainly am. I recognize that I’m unlimited in all facets of my life. I have an unlimited bank account. I am

It’s important to remember that witchcraft, even as a practice that resists definition, is still distinct from other forms of magic. As a figure concerned with exploring liminality, the witch disrupts our idea of binaries, eliminating the boundaries between life and death, true and untrue, material and spiritual, in a way that is inherently transgressive. This is very different from the divine, high-magic aims of